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The intrinsic structure and study in Zhang You Philosophy
Author: Chen Yun (Chinese Modern Thought Civilization Research Institute and Department of Philosophy, Huadong Teacher Fan Dao, China)
Source: Author Author Authorized Confucian Network, published by “Jiangxi Social Sciences” No. 8, 2018
Time: Confucius was the second day of the eighth month of Wuxu
Jesus September 11, 2018
Abstract: According to Wang Chuanshan’s discovery of Zhang Xuan’s “Zhengmeng”, Zhang Xuanzhe has an intrinsic theory structure of “Tai Shi-Qian Kun-People”. The metaphysical “parents” of the character are not Tai Shi in “Qing Shi-Ying”, but the heaven of Qian Yuan and the land of Kun Yuan. Although this essay structure includes the directional relationship between man and Liuhe, and the intermediary between man and the world through the universe and the world, this directional relationship only exists as a landscape of the directional relationship between man and man, man and thing. “Environmental and” is the true affair of Zhang Xiuzhe, which means the relationship between man and man and his partner. It is not the metaphysical connection between the individual and the supernatural body, but the ethical responsibility of the self and the whole world, which constitutes the energy and interest of Zhang Xiuzhe.
[Keyword] Zhang Liu, a common cell and a dry 博取博取取博取取取博取取取博取取取
From Wang Chuanshan’s “Zhangzi Zhengmeng Notes”, it can be found that Zhang Xuanzhe has a natural theory structure of Taishuang-Liuhe (Qiankun)-person. Based on this structure, Taishuang means the sky of “Qingxia for one year” and it certainly forms the origin of Liuhe, but it is not the heaven of biological creatures. The heaven of biological creatures is called the heaven of Qianyuan. It intersects with the land of Kunyuan and starts with income. Therefore, whether it is a person or a thing, its metaphysical “parent” is the virtue of the six combinations, namely the universe. [①] Disrespect the heavens of Qianyuan and the land of Kunyuan, and directly respect the heavens of Taisha, means the usurpation of the original theory.
1. Qiankun Parents: The intrinsic structure of Zhang Xiuzhe
In the development of “Zhengmeng”, Chuanshan insisted:
The birth of heavenly virtue has no territory. In terms of one year, spring, summer, autumn and winter, densely flow without any distinction; in terms of large-scale, there is no obvious trace when traveling around. The first is not spring fruit, and the last is winter fruit. In terms of all things, each of them is born and killed as their age, and those who have passed away in spring and fall in winter are the withering plants and trees. The four virtues are used at any time, and things are also seen as virtues as they receive. Those who think this is righteousness think that they are benevolence, and they are in a state of distraction, and do not rely on one principle to take the order of succession, but only when they are used, they can be strengthened. Therefore, it is said that “the virtue of heaven does not become the head”. There is a head and a tail, and then it will be destroyed in small successes and there will be a gap.
Please refer to the things that are born with, the virtue of the beginning is the first; if it is generated, it is formed by the earth, so the virtue of the birth is the first. However, if it is not born, it has been born and reborn, then all things are given to Liuhe every day, while Qian and Kun are not worthy of thousands of things, and they are not rewarded by the first-born psychology and then benefited from things. Moreover, a thing has the beginning of a thing, that is, it is the origin of a thing. It is not the time when the six-combination concentration is the beginning of the birth of the Yuan, and it is profitable, and then the original will be reborn after the end of the fortune. …The Qian Yuan Kun Yuan means that those who start to gain life are born from things, and those who use the end to say it. [②]
Because Qian and Kun are real parents, the two are called Qianyuan and Kunyuan respectively. Therefore, people use Qianguan instead of the ether virtual as their real source foundation. Qianyuan’s income begins, and Kunyuan’s income is born. If the Qianyuan treasures start to be energetic, then the Kun cat finally calmed down and fell asleep obediently. Yuan Yuan’s life is born with a body; if it is said that Qian Yuan’s life is born with spirit, then Kun Yuan’s life is born with energy. Qian is the beginning, Kun and Feng inherit the beginning of Qian. Not only this, the beginning of the universe and the cultivation price ptt is not achieved in one go, but is formed by the day and the beginning, and it is shown as a process that cannot be achieved by oneself. This is why the principles of heaven must be understood from the transformation, transformation and transformation of the atmosphere. This is why Zhang Xuan thought that the principles of heaven have been conquered by time. [③博博博]
Zhang You said: “If two things do not stand, one will not be seen; if one fails to see, the two uses and breathing.” [④] also said: “One thing has two bodies, and it is a gas. One is the god, and Zhang Zi’s own notes: two is not to measure. Two is the same. Transformation, Zhang Zi’s own notes: Adhering to one. This is why the heaven is involved.”[⑤] For people, the six cooperation is “two” (body). If it cannot be established, the “one” of Taishi will not be seen. Therefore, the six-member realization of the two-member Liuhe is the most basic thing. We cannot directly understand the “Taishi Heaven” of “Qingxian for one year night” by lying on the six-member Liuhe that has been born in this income. Tai Du is before the Liuhe has been divided, and after the Liuhe has been divided, it is from Tai Du to Qiankun. The physical nature of Tai Du is not in the Qiankun. Therefore, respecting Qiankun is the reason why respecting Tai Du; those who do not respect the Qiankun and respect Tai Du are called the Heaven and Heaven. From this we can understand:
The great nature of the Tao is the heaven, the great nature of all things is the six combinations, the great nature of the whole country is the king, and the great nature of the human being is the parents. From one to ten thousand, it is now too small. The first one is one of the principles; the last one is small but ten thousand is different. The reason is only one, and the reason why the Tao is the same; the difference is only different, and the reason why people must cherish the uniqueness. Therefore, parents are the great human nature. Because the big system is small and the same, the six parents are all kinds of things, but people cannot regard heaven as their father and earth as their mother. The Tao is not true, and the Liuhe is true. Things are born from existence, not from nothing; therefore, the Tao does not allow all things to be born from, but the six-way parents are born from all things. The son’s Dharma is the parent, so the other’s Dharma is combined but the Tao cannot achieve the Dharma. If there is nothing, nothing cannot exist; therefore, friends spread the Tao, but the six combinations do not gain the Tao to spread. [⑥]
In terms of the order of existence, from the Taiyin to the Six Mix, from the Six Mix to the Character, from the People to the People, from the People to Me and You… From the source, it is based on the incubation network development must be from one book to thousands of differences, decreasing points, the difference between the main and the end, the order of the source and the misunderstanding, as the origin and the origin are from href=”https://sites.google.com/view/sugarpapa”>Inclusive Network RatingThe occurrence and evolution of changes due to the roots and changes, and the content is constantly fulfilling. Everyone has differences, things are different, people and nature are different. All these differences and differences ultimately lead to human nature for people. The Taishu, which is the only human nature of man and returns to the source of the root, is not only no longer enough, but also inconsistent with reason. Even if according to Cheng, Zhu Renyi and the nature of the wise and wise characters are all different, the method of recalling and regaining the common nature will show a serious difference. Chuanshan said: “Knowledge, benevolence, and courage are the most important and useful for people, and birds are also used. The birds and animals are also the way of heaven. ‘A fond of learning is close to knowledge, and practice is close to be benevolence, and knowledge is close to courage.’ The way of being alone but not being able to be with birds and animals is the way of man.” [⑦] The method of man’s wisdom and benevolence is human nature, and this is the only one that is unique to man but not with birds and animals. From the nature of benevolence, not the nature of benevolence, one is the human nature that people have. “Human nature is the only one who is the only one who is human”. [⑧] People can only deal with heaven with this, but they cannot abandon this and serve heaven. The right way for man to be independent of the way of heaven is to do h
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