requestId:68499ac31518b1.90952456.
ReviewBaobao.comLeisure Metaphysics
Author: Cui Haidong
Source: Author Authorized Confucian Network Published
“Zhongzhou Journal” Issue 3, 2011
Time: Confucius was in the 2570th year of Jihai on April 2, Xinyou
In fact, while criticizing the moral life of the Simeng and Taoism, Shuixin completely regained its effectiveness and constructed a metaphysical system with its own characteristics, including the “Tao” theory of using Qian to replace Tao, the unspoken and unspoken heaven, the humanitarian theory that emphasizes both the right and the way of kung fu to reverse the perspective of the dry and the cheap and sweet rejuvenation of the Kung Fu.
Keywords: Yeyang; Qian; Yang; Jing; Kung Fu
Yeyang (1150-1223), whose courtesy name was Zhengli, was from Yongjia, Wenzhou, a scholar in the Southern Song Dynasty, and was known as the chief teacher of Shuixin. Regarding the main theme of his academic philosophy, later learners such as Huang Zhen have already realized that his main theme is vague[1]. Later generations believed that Shui Xin was specialized in managing and doing achievements and lay aside metaphysical learning. For example, the three-teacher of Mou Zong, the teacher of the Southern Song Dynasty, believed that “Since Yongjia and Yongkang’s teachings on managing and doing achievements and the emperor’s dominance, the late Ming Dynasty Tinglin, Liu and Li, whose thoughts and sizes are not only capable of leaving Yeshui’s heart, do not know the meaning of Confucius’ traditional inner sages, and they are also complaining about the way of life and talking about the way of life.”[2] Teacher Cai Renhou only called him “advocating to govern the merits of doing things”[3]. However, the author believes that the water heart actually has a plump and complete metaphysical structure. Because since the Confucianism of the Song Dynasty embraced the pre-Qin theory, constructed the body, used this thinking and expression paradigm, since the water heart had to “elegantly be economically self-reliant” (“Song History·Ye Appropriate”), it must build the “original body” for its “use” and it would not prevent the land from using this body and use the paradigm. This is as he said in the poem “The Chaoran Hall”: “The recruitment of the Fenglin has been relaxed, and the secret of the Guibi” [4]. If you want to use it in the world and recruit the Fenglin to create a Taoist room, you must first understand the essence of the Guibi. So he was criticizing, and Song Wei answered helplessly. , in addition to solving the moral life of the Simeng and Taoism, it also completely regained its effectiveness, and constructed its own metaphysical system with distinctive characteristics of “qian, yang, yin, yang” and the kung fu path of reverse and low-cost and sweet rejuvenation.
1. The basic format of water heart philosophy
People think that they understand the cultivational market and get water heartFirst of all, we should pay attention to the meaningful meanings recognized by the Shuixin itself, just like Shuixin believes that there are three classics that are a simple place for learning, so we should first use this to take a look at the basic format of his theory:
See Shun “The human heart is only 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩</ [5]
This passage is originally a sign of water heart rebuking Cheng and Zhu. It believes that the error of “Big Learning” is to investigate things, to seek knowledge before being honest and upright, and to rely on things. Therefore, he reminded Da Shun, Confucius and Zisi in three chapters, and believed that they did not rely on external things, and sang in their own body and mind. Therefore, the real place of singing is simple.
First, Shui Xin believes that Zisi’s words are actually a development for Da Shun’s words. According to Shun’s words, “Shangshu·Big Yu Zu”, Cheng, Zhu and Su used their division of rational desires and their use, so they valued it as the secret of Taoism. Zisi’s words come from “The Doctrine of the Mean”. The first half of the sentence refers to the skill of reversing the essence, and the second half of the sentence refers to the skill of self-cultivation and walking. Shui Xin said: “Happiness, anger, sorrow, and joy are not revealed, and they are all harmonious between the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central and the Central If you can see that it has not been developed, then the mind of Tao can always exist without being subtle; if you can actually develop, it can all be central, so that the human heart can always move without being dangerous; if you are not meticulous or dangerous, then the way of harmony will come to me, and the principles of all things will come to the other. Since Shun, Yu, Kong and Yu taught each other the most, only this statement can be followed. The book “Doctor of the Mean” is nothing but a request. [6]
First, Shui Xin believes that the sentence “human heart” is “the sect and outstanding body use of Tao, and the same as all sages”, which is the paradigm of body use of Confucianism. According to Confucianism, the Confucianism is the same as the one used in the body. From the down-to-earth of human affairs, the skill of returning to the body, the original body is derived from the destiny of heaven, and then the body is proved by the realm of heaven, and then the appearance is revealed, the person is applied to human affairs, and the daily use is carried out, and the love of things is benevolent and easy, and the steepness is imperative in the sky. Therefore, if there is a body, it will be effective, if it can be higher, it will be lower, and if there is an inner sage, there will be an outer king. This is the basic structure of Confucianism set by Confucius. Later Confucians who discovered the saint will not exceed this paradigm. There are differences in the return to the level of the foundation, the practice of kung fu, and the consequences of the use. Second,Shui Xin believed that Zi Si’s words “show enlightenment”, “human heart, Tao heart” and “especially essence”. On the one hand, he believed that “the joy, anger, sorrow, and joy are not revealed” means “in the fact that it has not yet been discovered, the Tao heart can always ex