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Growth of Oneness and the Body
——Chuanshan’s “Xi Yan” topic to explain the meaning of filial piety
Author: Liu Liang Liu (Teachered by Huadong Teacher Fan Dao Philosophy and Chinese Modern Thought Civilization Research Institute, Doctoral Supervisory and Research Institute)
Source: “Chuanshan Journal”, 2020 Issue 2
Time : Confucius was the 2570th year of Gengzi, the 23rd month of the 23rd month of the Gengzi, Wuzi
Chuanshan believes that from the perspective of the problem of history of science, “Xi Yan” is a great meaning in the unity of heaven. Chuanshan District is divided into “big people” and “sharp people”, and it is said that “from the point of view, no matter what is said, the father will give birth to my Qian, no matter what is said, the mother will make me Kun.” From the perspective of one’s own parents, one actually knows the world of their parents. More than six combinations, parents have a priority in terms of physical and mental meaning. From the bottom of it, it is not only clear from the perspective of theory, but also from the perspective of the body. From this we know that the big ones transform their digits. From this we know that the body also grows from a natural body that can only know where to live, where to eat, where to be sweet, and where to be lustful, to a moral body that can know the universe of parents, and then grows into a super moral body that can know the universe of the six harmony. Knowing, “Hey, that’s a matter of time.” Zhengju patted the child beside him, “in the heart. As a person who is undecided, as a person whose nature can be born and born every day, the process of knowing the greatness and understanding of heaven is precisely the process of combining the mind, nature, emotion and body to grow.
Taiwan Baohua NetworkKeywords:Wang Chuanshan; Zhang Xuan; “Xi Yan”; filial piety; the unity of heaven and wife;
Chuanshan “Xi Zhang Fengqu’s correct learning”, and his learning has been learned from the qi. His annotation of “Zhang Zi Zhengmeng” has been produced in detail. The famous works of “Xi Yan” in “Xi Yan” have been published in the world, and the influence of the theory of Cheng Xi and Zhu Xi is most prominent①. Chuanshan’s annotation of “Xi Yan” can bring down the journey. The red verbal paradigm is a unique and unique style. The explanation of the question of “Xi Yan” is only a thousand words, but its intentional principle of unity of heaven and oneness is unreliable and worthy of careful reading and savoring.
1. Tian, 六, 六, who is my son?
The explanation of the question of “Xi Yan” is the first point to clarify the “Xi Yan” in the history of science. href=”http://twlovestory.org/”>Baoqing.comMain location:
This article is a student who teaches her in the West, and the topic is “Reading”Caishou’s cultivation pipeline; Ichuan Chengzi took the strife as a doubt and changed it to “Xi Yan”. Yang, the Yang family of Longshan, suspected that it was useless and was close to Mo family. Cheng Zi had a detailed discussion in order to distinguish the different meanings of the principle. ［1］351
From Cheng’s answer to Yang, Xi Yan stated that “the principle is one but the difference is different” is a discussion that is not published, which is almost common. Judging from the above-mentioned text of Chuanshan, there seems to be no disagreement about this. Chuanshan then returned to the history of science and pointed out that Zhang Xu’s “Xi Yan” actually decided clearly about the problems that existed in Zhou Dun’s “Tai Yang Pictures”. In this statement, through the literal meaning, we can feel the doubts of Chuanshan’s theory of special theory:
Suppose that the way to correct people has been involved in the key points since the Han Dynasty, and we do not know that sage is the foundation of human nature. However, the first Zhou Zi of Lianxi to write “Taifeng Diagrams” to investigate the origin of the unity of man and nature. Therefore, the birth of the lady is all the reality of the destiny of heaven and earth. However, the essence of its deification is the nature of the natural principles of daily use, which is nothing more than the change of natural order and failure.
What I doubted is that from Tai Yang, it is divided into two elements, and the five elements are the five elements. Qian Dao becomes a man, Kun Dao becomes a womanThe amount of money is born from Qian and Kun, and the income begins; people are all born from the six combinations, and their parents only share the many things they have with them. However, people can be without their father and father to heaven, without their mother to mother to earth, which is similar to the words of the Six Paths and Mencius, and are different from the true nature of the genius. The purpose of Lianxi must be to recommend that the original nature and unity of heaven can be in line with people’s hearts and be in line with the laws of nature without any loss. Therefore, Zhang Zi’s article cannot be written, but Cheng Zi’s statement is sincere and doubtful to those who have learned the truth and slang. ［1］351－352
Literally speaking, Chuanshan fully interprets the “Xi Yan” by Cheng Zhi: “The first book of Cheng Zi is sincere in his suspicion of those who have made his words.” However, from the real understanding of the content of “Xi Yan”, Chuanshan regards “Xi Yan” as the unity of heaven, rather than the difference between reason. In fact, at the end of the explanation of the topic of “Xi Yan”, Chuanshan said: “I regret that Cheng and Zhu are not able to reveal it, and they cannot reveal it!” Although this statement is still a story of 353, “the statement of Cheng Zi is sincere in his suspicion of those who have made his statements.” The criticism of “inducing but not publishing” in Chuanshan’s text has been slightly displayed.
However, the unity of heaven and the unity of reason are different. What is the difference between the two?
When Cheng Cheng answered Yang, he distinguished the difference between the principles:
“Xi Yan” explains that “the principle is one and the difference is different”, while Mo’s two books have no difference. (The old and the young are the same as the ones. Love is free of difference, which is the two.) The difference between the concealment of the difference, to lose benevolence by force; to be indifferent to sin, to be in love without a master. Separate and reasoning are one, to stop the flow of private interests, which is the way of benevolence; to be confused and love without distinction, as for the excellence of the father and the reward of the righteous. If you compare and share it, you will be over. And it is said that “the words are not enough to be used.” If he wants people to push and implement it, it is originally intended to be used, but isn’t it too different? [2]609
There is no way to ignore the contrast with Mo’s family and examine the positive statement about the difference between the principles and the saying goes: the difference between the differences and the private forces will cause the benevolence to be eliminated; the separation will cause the reasoning to be one, so as to stop the flow of the private forces, which is the way of benevolence. The point here is that there is a need to use the difference between the different ways of fighting.
However, from the last question to Yang Shi, “Send to Teacher Yichuan” to ask Cheng, and the “Reply to Teacher Yichuan” to clarify the questions after receiving Cheng’s answers to the questions, Cheng Shi did not catch the key points of Yang Shi’s problems. First, Yang Shi suspected that “Xi Yan” was “useless” and converted into words such as “reason one” and “differentiation”. It was because “Xi Yan” was too important to emphasize the rationality, and could form a blindfold that neglected the distinction; therefore, it is necessary to explain the main nature of the distinction to prevent the blindfold that only sees the rationality but not the distinction:
The book in “Xi Yan” was to inquire about the profound meaning of the sage, but the words were not used in time, for fear that the flow would lead to the same love. …I hope to get one word to clarify its use and to go hand in hand with it so that all the students can use it clearly without being distorted. ［3］450
As mentioned in the previous book, the book in “Xi Yan” regards the common people as compatriots, grows the older people as young people as young people, and treats the younger people as lonely people as brothers as their innocence. This is what we say is “reason one”. However, the disadvantages are not killed by the wise. Those who are not wise are silly conscious of the expression
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