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“Taisheng Diagram” and Zhu Zi’s Science
Author: Li Cunshan
Source: “Presidential News of the Ningbo Municipal Party Committee of the Communist Party of China” Issue 1, 2016
Time: Confucius was in the 2568th year of Dingyou, the fourth day of the third month of Dingsi
Jesus March 31, 2017
In the “Lianluo Guan” study of the Song Dynasty, Zhou Dunza’s “Taisheng Diagram” occupies a position in Kaishan, which also has a very important meaning for the structure of Zhu Xi’s ideological system. However, the determination of the location of the mountain in Taiyang Pictures has been through a historical process. This article will discuss this process from the following four aspects.
1. Controversy about “Taiyang Diagrams”
The “Taiyang Diagrams” have pictures and statements, and their statements have disputes in the history of the development of science.
First, regarding the “Taiyang Picture” presented by Zhou Dunxuan, the important thing is the dispute that came before it. In the early Southern Song Dynasty, Zhu Zhen (named Zifa) said in “The Book of Hanshang Yiqi”: “Pu Shang Chen Ji was released in the post-nation drawings, and released Mu Xiu… and used the Taiyang drawings to convey Zhou Dun’s, and Dun’s teachings and Cheng Ju.” After that, the Jiuqing and Zhu Xi signed “Yuan” and “Taiyang”, pointing out: “Zhu Zi told Lianxi that the Taiyang drawings were from Mu Bocheng (revised), and the Bocheng’s teachings were from Chen Xi Yi (王), it must be examined. Xiyi’s learning is the learning of Laozi.” (Volume 2 of “Yuan Jiuyu Collection” ” and Zhu Yuanhui”) By the Ming and Qing dynasties, Huang Zongyan, Mao Qiqi, Zhu Yizun and others studied it carefully, and believed that the “Taiyang Picture” presented by Zhou Dunxuan came from the “Taiyang Picture of the Above Dadong True and Wonderful Picture” presented by Chen Li. Most modern scholars have said that.
However, in the “Section of Taiji Tongshu” Zhu Xi said: Taiji Tongshu is “the teacher (Lianxi) who wrote by himself, not by others.” Its basis is Zhou Dun-san’s companion, Pan Xingsi wrote in “The Epitaph of the Teacher (Lianxi)”: “(Lianxi) is particularly good at discussing the principles of name and principles, and is deeply in Yixue, and has written ten chapters of Taiji, Yixue, and Yixue.” (The ancients said that “Taijio Pictures Easy to Say” is “Taijio” “The Book of Changes”, but Zhu Xi said in the preface that “Pan Gong called “Yi Tong” is suspected to be “Tong Shu”, but “Yi Shu” is unrecognizable”, which shows that Zhu Xi understood “Tai Yang Picture, Yi Shu, Yi Shu” as three books. )
When Huang Zongyan, Mao Qiyan, Zhu Yizun and others believed that “Tai Yang Picture” was derived from the Taoist “Tai Yang Picture” or “No Yang Picture”. Today’s scholar Li Shen in “Tai Yang Picture”The reason for this is that Wang Ka pointed out in “Daoxiao” that Taoism’s “The True and Wonderful Picture of the Big Cave above” and “The True and Wonderful Picture of the Big Cave above” are not works in the Tang Dynasty. The “Zhenwu Zhenjun” mentioned here was established by Emperor Zhenzong of Song Dynasty, and “Shan Gu” (Shan Gu is Huangting, at the same time as Zhou Dunxuan), which can prove Taoism’s “Taiyang After Heaven” comes from the “Taiyang Painting” published by Zhou Dunxuan. As for the “ultimate picture” mentioned by Huang Zongyan in his examination, he was written by Chen Rong on the stone wall of Huashan by Heshanggong, Li Shen also pointed out that no one had said this before Huang Zongyan, which was close to myths and did not believe it①.
After Li Shen proposed the statement, scholars such as Shu Jingnan, Jiang Guanghui, Chen Lengfeng, and Zhang Qicheng proposed a negotiation②. There is no discussion on the dispute over “Taiyang Picture”.
Secondly, regarding the “speak” of “Taiyang Pictures”, the first sentence is in addition to “no extreme but too extreme”, there are two other versions. One is that the National History book “is the “no extreme but too extreme but too extreme” and the other is that the Jiujiang book “is the “Taiyang but too extreme” is the “Taiyang”. Zhu Xi interpreted “no extreme but too extreme” as “invisible but reasonable”. The nine-pure poems of the lunar calendar came from Lao Tzu, while the sages only said “tatious” and did not say “no extreme”. The “Taijin Diagram” also said “no extreme” above “tatious”, which is a cover of Lao Tzu’s statement that “has been born in “no extreme”. Both sides argued deeply about the “unpopular” and “taiyang” between Zhu and Lu, and went to reconsider the argument. Finally, Zhu Xi proposed that “everyone respects what he said, what he knows… nothing can be read as the same as he must” (Volume 36 of “Reply to Ruzi Jing·6”) and concluded.
Modern scholars have disagreements in their evaluations regarding the above disputes. I believe that since the pre-Qin period, Confucianism and Taoism have had the idea that “the Qi (Yin Yang) produces Liuhe, and the Liuhe produces thousands of things”. After the Qin Dynasty, Confucianism and Taoism also shared the form of “Yin (Yin Yang)-Liuhe-(Yin Yang) Five Elements-Jin Wanwu”. This is the main body-cosmic structure shared by the Confucianism and Taoism. What the two schools are different is that Taoism and Taoism have “Tao gives birth to one” or “no creation” before “Yuanqi”. Confucianism’s theory of this difference began with Zhang Xuan in the Song Dynasty, which is what it said, “The sage looked up and looked down, but said that he knew the reason for the wise and brightness, but did not say that he knew the reason for the truth” (“Zhengmeng·Taihe”), “The “Big” does not say that there is nothing, and that there is nothing, which is the terrible thing of all” (“Zhengmeng·Tianhe”). However, before the release, Confucianism had not yet achieved such a theoretical view, or perhaps it was not considered serious. For example, “Yi Xin·Qian Jiang Du” says, “Yi starts with Tai Yang, Tai Yang is divided and two, so it produces six combinations”, but it also contains the words “Tai Yi”, “Tai Shi”, “Tai Chu”, and “Tai Su”. As the saying goes, “Tai Yi is not seen; Tai Shi is the beginning of Qi”, Zheng Xuan’s notes: “Tai Yi is nothing; Tai Yang is something.” Although “Qian Jiang Du” and Zheng Xuan adopt the Taoist saying “no birth” of “the body of the Eight Trigrams, they obtain the five vises as the five constants, which is benevolence, righteousness, wisdom and trustworthiness”, it is still a member of Confucianism. From Confucianism and Taoism, there is the original structure of the “Five Elements of Yin and Yang” – the universe theory structure, and the difference is thatJudging from the differences in value orientation, Zhou Dunza’s “Taisheng Diagrams” as the representative of the Song Dynasty has indeed had an innovative position in the construction of the ideological system of science. To distinguish the origin of “Taiyang Picture” and the relationship between “Yuanyang” and “Taiyang” was the source of “Zhang Liu and the Second Cheng” by later generations, who used Zhang Shu and the Second Cheng to take charge of Zhou Dun. Zhu Xi’s explanation of “Taiyang Picture” is also a complete question for later generations or the theory of the Second Cheng that he understood.
The “Four Library Complete Books” reviews Mao Qiqi’s “Taiyang Picture Discourse Controversy”, which believes that “Zhou Zi’s “Taiyang Picture Discourse” is the phrase “Yiyang” and specially used the word “Wuyang” to inspire the dispute between Zhu Lu”. Mao Qiqi’s tests that the origin of this picture and the words “Wuyang” are not everything in Confucian books, and its agreement is “not for no reason.” “Only, the unity is transformed into two gases, which are divided into five elements, and all things are born and restored to them. This principle was never easy in ancient times. Confucianism and Tao share these six combinations. However, the six combinations mentioned by Confucianism cannot overcome the Tao, and Tao cannot overcome the Tao either.” In this regard, Mao Qiqi “does not matter how long or short it is said, but only distinguishes the original from Taoism in terms of the words and sentences, and what is said to be apart from the original and conquer the end.” This comment by the library minister of “Four Library” is evident and pertinent. Originally, Confucianism and Taois