【孫奧麟】《太極圖說》與《周易》的形而一包養上學差異

Confucianism is of course the primary focus on humanities, but a true humanities must be the real geography and geographic literature – the three talents, one should be followed by one, there are three, and without three, there is no one. Only when one learns, one can one understand the principles of Liuhe and all things, and one’s mind and nature study is “there is the truth and the right thing”. That is to say, as long as the question that can truly maintain plants, trees, shingles and stones is the question that can truly maintain body, mind and life.

Confucius’ physics learning is seen in the “Shi Gua” in the “Book of Changes”. However, after Confucius, Chinese students either regarded physics as rough and thought it was not to speak, or regarded physics as illusion and thought it was inappropriate, and first cut off the self-scale, unrealistic and profound world of instruments from the outside of science, and said nothing without relying on the four things that are inherent and strong in mind and nature. This is of course unsuccessful. Among the students, only those who are independent of the Confucian Confucians of Song Dynasty, the Confucians of Song Dynasty often experience things; those who have gained things from things often seek to find things. As a result, the Confucian scholars of the Song Dynasty gained something from both mind and nature and physics.

Confucius rarely talks about nature and the way of heaven, and his learning of nature and the way of heaven is unique in the “Book of Changes”. After the Taoist sect, the reason why the five sons of the Northern Song Dynasty were able to establish the Song Dynasty was because the five sons each had their own gains here. The reason why the five sons saw that all things were not chaotic was because the differences in the value of the Tao’s creation. This is honest and unscrupulous. As for why all things have characteristics and personalities such as purity, purity, weakness, and good at moving and progressing, the gains of the Five Sons are not enough to match. By Yi Ruo, the Taoist learning will be continued to be completed by the post-school learning. Among the five sons, Zhou Lianxi wrote the article “Taiyang Diagram” based on what he learned from the Book of Changes. This is also a large text of Chinese academic art, but Confucians in history have the most doubts about this article, such as the phrase “Yuanyang” comes from Lao Zhuan, and the pattern also originates from Taoism, etc. However, if it conforms to the Confucian principles, the Taoist origins in language and graphic styles are not large. There are two ways to describe this article, one is its text and the other is its meaning.

In the “Book of Changes”, Confucius’s words were also simple, but every word and sentence was reflected and released, and it was revealed in a word.Moving the whole body, I can’t stand to misunderstand. Compared with the sages, the words in “Taifeng Diagram” are almost simple and simple, and in the key points of logic, Lianxi always has ambiguous meaning because the words below are too simple. For example, in the opening sentence “Nothing but too extreme”, those who are as superb as Zhu Yue cannot be determined to be one. Who has passed this when Lianxi made a statement too simple? Another example is the following sentence “There is too extreme and the sun is born”, when it is “too extreme”, what kind of movement does it show? How does “move and produce yang” come into being? None of this has been explained, so it has the ability to be interpreted and read at will.

All language problems are not language problems but academic problems. In terms of the theory of this article, the academic statements in “Taiyang Diagram” are different from those of the “Yi”.

First, the focus concept of “Taifeng Pictures” is “Taifeng”. It is only published in the “Book of Changes”. “Xilong” says:

Therefore, it is easy to have Taifeng, which gives birth to two corpses, two corpses give birth to four images, and four corpses give birth to eight trigrams.

The word “Yi” in “Xi Yuan” refers to several types of words. Sometimes it only refers to the book “ZhouyiTaiwan Baozhuang Network“, sometimes it means “easy”, sometimes it means “change and change”, etc. All this meaning can be understood by the high and low meaning. The word “Yi” in this sentence has differences from the above-mentioned meanings, and there is a need to be explained.

Mingdao once said: “The load of heaven is soundless and odorless, and its body is easy.” Its meaning is to use Yi as the body of Tao, but this statement cannot be taken. The body of Tao is Tao, and there is no need to establish another one. The sage clearly said that “the god is free from the ground, but it is easy to have no body.” According to Mingdao, it is easy to have body.

The word “Yi” here actually does not need to be seen in later interpretations. It has an explanation in “Xi Zi” – Confucius said: “Yi is the image; it is the image.” Just like “Yi and the six combinations”, “The four practices form Yi”, and “All the feelings of Yi are close but not connected”, the word “Yi” here only refers to Yi Xiang.

Why do you realize that the word “Yi” in “Yi has Taiyang” only refers to the image of Yi? It is actually difficult to determine if you look at the phrase “Yi You Tai Yang”, but looking at the “two ingots” that are distinguished afterwards, “four symbols” and “eight trigrams” can clearly understand what “Tai Yang” means. The eight trigrams of Qian, Kun, Zhen, Xun, Kan, Lu, Gen, and Luxi; the four symbols of Laoyin, Laoyang, Shaoyin, and Shaoyang; the two elements of Yinyi and Yangyao–Since the “two elements”, “four images” and “eight trigrams” are images, then the starting point of the three cannot be a real thing. Just as human descendants are always living children, they cannot say that since a certain generation, only the portrait of children has been born. The root of a reality can only be the existence of things, and they cannot be “two corpses” or “The four symbols” and “Eight Trigrams”, so “Taiyang” must be the same as “two symbols”, “Four Symbols” and “Eight Trigrams”. It is also just the image of a certain existence object.

The three methods of image selection, such as “Two symbols”, and “Eight Trigrams”, are of course different. The three methods of image selection can symbolize all objects. If it is too extreme, it is too extreme. As for the symbolic objects, it only symbolizes the Taoist body.

A chapter of the “Book of Changes” is as Confucius said, “its name is small, its name is large, its purpose is far away, its words are melodious, its words are melodious, its affairs are unrestrained and obscure.” It is not the scheming of the hexagrams, such as “seeing the dragon in the field” and “Huang Shang Yuanji”, the hexagrams and lines are also metaphors that refer to the east and west. In fact, it is nothing wrong. If you don’t understand this meaning, you not only lack knowledge and easy divination, but also fall into the rut of what the previous Confucians said to do the 384 lines as the 384 lines. Confucius inherited the tradition of King Wen and created the word “Taiyang”. This word conveys itself to the image of Taoism. In terms of the “independence and right” of the two, four, and eight trigrams, it seems to be a slap. Ordinary independent but unrelated, it is the beginning of the two corpses, four symbols and eight trigrams.

People here may have doubts: things are invisible and then there will be images, and the Tao is invisible and without oscillation. How can it have images?

Think that things must be invisible and then there will be images.