About Liu Yuan’s “game” learning structure from the perspective of the three religions
Author: Fan Xuzhi
Source: “Chinese Civilization Forum” No. 8, 2018
Liu Yuan (1768-1855), whose courtesy name is Zhitang, his nickname is Huaihua, and he is a double person in Sichuan. His works are quite rich and have received less attention in the history of academic thinking. In recent years, Liu Yuan’s thoughts have gradually attracted attention from the academic community with the collection of “Sacrificial Collection”. (1) However, because he advocated the “Three Religious Churches”, the system of thinking is quite complicated, and the basic concepts in his thinking still need to be clarified. Among them, “gas” is a main concept.
The academic community often emphasizes the comparison with the Song and Ming dynasties, and the Qing people particularly valued “emotion”. (2) “Easy” is also the focus concept in Liu Yuan’s thinking. Huang Kaiguo’s “The Sage of the Sage of Bashan, Shushui” has noticed the location of Liu Yuan’s thoughts: “We can call Liu Yuan’s philosophy a uni-cent theory with a simple identification method.” (3) However, he believed that his atmosphere was limited to the Song and Ming dynasties and had no new expansion, so he did not give Liu Yuan’s thoughts high: “But, all of this is It was an improvement in the basic stylistics of the Song and Ming dynasties. Therefore, Liu Yuan’s academic thinking did not have the meaning of the times that had been in the past many years in general, at least it was conquered in the details of theory. “(1) However, this article believes that the introduction of Liu Yuan and the three religions of the Three Deeds of Taoism and Buddhism has actually changed the structure of Confucianism, and the same is true for the characteristics of the atmosphere. From the perspective of negotiation between the three religions, we can see the rich connotation of Liu Yuan’s gas learning structure and its expansion of gas learning thinking based on the basis of Song and Ming dynasties.
This article takes “game” as the middle, and starts with analyzing the concepts of rationality, mentality, spirituality, etc. related to atmosphere. It believes that Liu Yuan’s enhanced pipeline atmosphere structure is not limited to the rationality relationship of Song and Ming dynasties, but is expanded into the “game” related to the Lord’s cultivation of the heart and the “game” related to Taoism cultivation. In addition, analyzing the “cultivation”, Liu Yuan criticized the time when Taoism was last in the past and the time when the minister was uneasy, and recognized the time when the authentic Taoism cultivated the acquired spirit and Mencius cultivated the prosperous spirit. Finally, when analyzing the relationship between the three religions in Liu Yuan’s atmosphere, he believed that the states achieved by the cultivation of the three religions are connected, and the Buddha’s imperfect ignorance is the naturalist’s desire to preserve the laws of heaven.
1. Multi-level structure of “gas”
(I) Acquired and acquired atmosphere: the difference between “gas” and the “gas” of science博取博博
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”(博官网2) “Easy” is worn before and after the birth of Liuhe. A breath is drawn and transformed into Liuhe and thousands of things.
The theory of air transformation has existed in ancient times. Liu Yuan’s change to this is to emphasize the difference between the acquired atmosphere and the acquired atmosphere. Liuhe and people<a The atmosphere of Baocai.com is divided into the acquired atmosphere and the acquired atmosphere, saying:
Taiyu is invisible, and the principles and atmospheres are all contained, and the acquired atmosphere is the acquired heaven. The principle is invisible, and the subsequent weather is also invisible. When the two corpses are born, they form images, and the atmosphere begins to be invisible. However, this is the following heaven. It is the same for humans. Before birth, it is the acquired heaven, and after birth, it is the acquired heaven. (3)
For Liuhe, before the two ingredients are divided, the atmosphere is the acquired atmosphere. After the two ingredients are divided, the atmosphere is the acquired atmosphere. For people, before the ingredient is the acquired atmosphere, the atmosphere after the ingredient is the acquired atmosphere.
The difference between the acquired atmosphere and the acquired atmosphere lies in the soundlessness and breathlessness of the acquired atmosphere, and the acquired atmosphere is invisible and intangible quality: “The origin of the atmosphere in the acquired heaven is soundless and odorless, as mentioned in the “Book of the Book of Changes”. “(4) The acquired atmosphere, without sound and breath, is the Qianyuan atmosphere that transforms all things in the Book of Changes. “The six-he stop is a atmosphere… It is Taiyang in heaven, and it is nature in human beings. Only when a person has the rightness of the six combinations, and once the quality of the atmosphere is contained, the nine strokes are opened and the seven emotions are played, the atmosphere cannot be as good as the acquired heaven. “(5) After a person has an invisible quality, his acquired spirit is not as pure as his acquired spirit.
Use the acquired spirit and acquired spirit to be influenced by Taoism. (6) Taoism often uses a little bit of the true atmosphere in the womb before a person is born, and then writes it.” Qi”, (7) The breath of the acquired mouth and nose is the acquired air. Wu Shouyang (1573-1644): “There is no Liuhe before the human body, and it is always the same as the vain… It is blurred like a qi, which is called Tao Qi, also known as the acquired air… When the fetus comes out, the acquired air is still in the brow, and the acquired air is in the mouth and nose. And oral and nasal breathing is also related to the bladder. ”(8) Liu Yuan’s distinction and standards of acquired spirits are similar to Taoism.
Liu Yuan emphasized the division between acquired spirits and acquired spirits, which changed the rational structure of the psychologist. Regarding the relationship between rational spirits, Liu Yuan clearly said Ming. Volume 1 of “Zi Qi” says:
The six-in-one atmosphere is clamped and scattered into tens of thousands of objects. The abstract image is presented, and the truth is contained in it, and it is owned and there is no place, and it is not available, and it is all made of it. Therefore, the word “reason” does not have a little distinction. The truth is the ultimate truth, and it starts with the image.In fact, it is not to be angry to avoid it, so what should we seek to make sense? People know that people are expensive, but they must be more arrogant and more valuable. When the atmosphere is there, the reason is contained. …But the aura is in the acquired world, and it is not burdened by the form, and the principle is pure, and human nature is good; in the acquired world, the form is confined by the air, so the principle is also confusing and its nature is close to it. (1)
The word “reason” is not a little bit different. In Liu Yuan’s theory, Liuhe and the principles of the human body are equal, and they are both one-yuan principles. “The rationality of (personal body) is the same as the rationality of the six harmony.” (2) There are four points worth paying attention to when speaking of the one-yuan. First, Liu Yuan emphasized the importance of atmosphere in the relationship between the rational atmosphere. The place of the air is in it. Without aura, there is no place to rely on. From the perspective of nature, atmosphere is the source of all things. “The Qianyuan is a breath and produces all things. People get their spirit. The rightness of life is connected with Liuhe. The principle of air is not attached to it.” (3) Liuhe, including 博官网六官网六官网六官网六官网六官网六官网六官网六官网六官网六官网六官网. Second, in the rational relationship, the purity of the reason emphasized in Song and Ming dynasties was broken. The acquired principle is also confusing, and the acquired principle falls to the absolute pure nature emphasized by the Song and Ming Technological Neo-Confucianism: “The atmosphere is confined in form, and the principle is not pure.” (4) “The rationality is in the acquired nature, and there is no purity in it. It changes and produces all things. The atmosphere is clear and the principle is coarse and refined.” (5) The pure principle of the acquired nature transforms into all things, and the acquired principle is divided into clean and coarse and refined. Third, in terms of the problem of rationality, Zhu Xi emphasized that in the dream, Ye was forced to witness the whole book with his own eyes, and the content was mainly about the heroine’s first and then. (6) Liu Yuan believed that rationality and atmosphere were not in sequence, and there was reason and atmosphere. If there was aura, then the reason was contained in it. (7) Fourth, the explanation of “near sex” has always been a difficult problem in Song and Ming dynasties. The ruling scholar emphasizes that nature is the law of nature, but it cannot explain Confucius’s statement that “near nature” from the original body. (8) Zhu Zi quoted Cheng’s words in “A Collection of Quotations of Four Books” and said: “If you talk about the root of it, nature is the principle, and there is no bad principle. Mencius’s saying nature is good, so why is there nearby?” (9) It clearly reflects the dilemma of the ruling scholar. However, Liu Yuan used the distinction between the acquired principles and the acquired principles and conditions to successfully resolve the conflict between the two tasks near the good nature and the nature.
Compared with the scientific scholar, Liu Yuan’s “game” has two differences. First, the atmosphere defined by theorists is based on the physical model and is consistent with the metaphysical principle. In Liu Yuan’s thoughts, “Qianyuan’s atmosphere”, “Kunyuan’s atmosphere”, and “Haoran’s atmosphere” are all metaphysical, “it is the atmosphere, the reason.” Secondly, the atmosphere is different from the acquired atmosphere. The acquired world is a soundless and breathless atmosphere, while the acquired world is the breathing atmosphere after the formation of all objects. The division between the acquired world and the acquired world is a common method used by Taoists. It can be seen that Liu Yuan’s thinking is not pure Confucian thinking, and it cannot be used only to evaluate the standards of Song and Ming dynasties.
(2) Integration of spirit and spirit: Integration with Taoism
In addition to the rational atmosphere, Liu Yuan’s thinking system is anotheref=”http://www.twdaddyshare.org/”>Baobao.com has another main concept – God. “Shen” is originally a concept of traditional Confucianism. Mencius said, “A sage but cannot become a sage god.” The Book of Changes also said, “A sage god who does not measure the sage god.” However, the Song and Ming Technological Neo-Confucianism advocated sensibility and reduced the components of “unrecognition” and “unrespect” in Confucianism. (1) Liu Yuan emphasized this concept from the beginning and placed the relationship between “shenqi” in the three-element structure of Taoism’s “efficient spirit”.
In terms of definition, Liu Yuan used the relationship between the three spirits and spirits to define “God”. “The Small Words of Life”: “The five atmospheres of the yin and yang are in the middle and cannot be measured. It is said that its master is called god, movement is called gas, and condensation is called essence.” (2) God is the master of the five atmospheres of the yin and yang, and it combines the two and yang to express the divergence of the five atmospheres of the yin and yang. Liu Yuan explained the “shenqi” structure in the Taoist system.
At the same time, Liu Yuan positioned the “god” in the structure where the psychologists focus on “reason”. “Zheng Entertainment” says:
Dao is divided into two words: yin and yang. The ruler is the reason, the wind is the atmosphere, the spirit of the reason and the spirit is called God. The yin and yang are undetected. God means that all things are wonderful and meaningful. The way of heaven is the gods and cannot be detected. The ones that can be seen and reflected are the elixirs of the elixir. (3)
In addition to using the “Yin Yang” in the “Book of Changes” to define “God”, one that is worth noting is “the spirit of rationality, which is called God”. There are similar expressions in “Zheng Entertainment”, such as:
The person who holds the shape is 彩彩彩, and the reason is the ruling of the atmosphere. The spirit of rational and vigor is called God… God produces breath, and breath produces shape, and the shape contains breath. The principle of form and atmosphere is the principle, and the spirit is contained there.
God is the spirit of reason and there is no god outside of reason and atmosphere. (4)
Reason is the priest of form, and God is the spirit of reason. In Liu Yuan’s system, God is a more important general concept than reason. In other words, reason is the master of the atmosphere, and atmosphere is the wind of the two atmospheres of the sun. God is the spirit of the air. Therefore, reason and reason are the spirit of God, from the perspective of nature, God and reason are not a real thing, but a difference in the air manifestation of the form.
Easy is an important element in nature, and both gods and principles are manifestations of the differences in atmosphere. The problem that comes with it is, which one is the most important structure in Liu Yuan’s thinking system, is the spiritual atmosphere? “Zi Qi” says: “The spiritual atmosphere is the reason why people are born, and the essence of the primordial spirit is the rational atmosphere.The essence of the body is combined into a great brilliance. “(5) Therefore, Liu Yuan felt that the concept of divine atmosphere was the most difficult to explain clearly: “Therefore, the meaning of divine atmosphere is the least easy to understand. ”(6) “Divine atmosphere” is a structure that focuses more on the more important aspects than “reason”.
The reason why the relationship between divine atmosphere is more important is that divine atmosphere is the wonderful place for Confucianism to unite nature and man. “Zhengyi” says:
The gods govern the atmosphere, and the atmosphere hides from the gods. In heaven and man, Long-term cultivationThe spirit of the spirit does not form a strong part. …The spirit of the spirit is one yuan. The place of the spirit is the place of the spirit. The ancient scholars did not know it, so they did not understand the wonderful things of heaven and man. (7)
The relationship between the spirit of the spirit and the spirit is the one yuan. Because Confucians talk about the spirit and the spirit, this key structure is even more obscure. “The ancient scholars talked about the spirit and the spirit, and said that the spirit and the spirit are obscure, but they did not know that the spirit is so beautiful. “The ancient scholars talked about the spirit and the spirit and the spirit is so obscure. They said that the spirit is so beautiful. They did not know that the spirit is so beautiful. Liuhe also stops the spirit of the spirit!” (8) Once again, it points out the relationship between the Confucian atmosphere and the Taoist “spirit” statement. If you don’t say “spirit”, Confucianism is not completely said. From this, it can also be seen that only develops from the perspective of the theoretical relationship between theorists, the limitations of studying Liu Yuan’s thoughts, and from the perspective of the three religions, she was familiar with her movements. Song Wei gave her a little peace of mind. Only by negotiating the perspective of the negotiation can we get the full picture of Liu Yuan’s learning structure.
(III) The spirit of the spirit is relatedBaocai.com: The integration with the teachings
Indian teachings are not angry. In Chinese thinking, in order to highlight the difference between them and Taoism, they are not angry, but to express their hearts. The Chinese-cultivated teaching is called “Music Buddhism in the Nature of Mind”. However, Liu Yuan combined the “heart” of Buddha with the “game” of Confucianism and Taoism to emphasize the relationship between the mind and the atmosphere. When Liu Xian said that “heart and spirit” were the thoughts of ancestors, he believed that “heart and spirit” was the place where Liu Yuan thought. The “Three Introductions” chapter says: “My ancestor said that monks were biased towards nourishing their minds, and Taoist flowed towards nourishing their atmosphere. Because of the mutual connection between the mind and the atmosphere, this confusion can be solved. “(9) The so-called “blindness” refers to the Taoist raising energy, monks raising mind, and Liu Yuan advocated the communication of mind and spirit, and connected the discussion of teaching and Taoism. Therefore, when discussing this article discussing Liu Yuan’s atmosphere from the perspective of negotiation between the three religions, it is inevitable that it will not be too unwilling to neglect the “heart”.
Mencius: Gongsun Chou’s “Part 1” says, “The will is the difference between the air”, which can be regarded as the definition of the will. The will is the place where the heart is, and the heart is naturally interpreted as the statute of the air. Liu Yuan’s “The Eternal Interpretation of the Episode” says: “The spirit is the reason why the quality is achieved, and the heart is the difference between the air. ”(1) However, the mind is the sysfunction of the atmosphere and does not directly lead to the separation of the mind and atmosphere. “Zi Qi” says: “The human body is dominated by the mind, and the spirit of the mind is the spirit of the atmosphere. …The heart is the god of man. If its application is not silly, it is all awesome. Of course, it must be calm and then move its spirit. Are the two things of mind and atmosphere?” (2) The spirit of mind is connected to all things, which is due to the movement of atmosphere. It has some simplicity, which emphasizes the importance of stimulating the atmosphere. Finally, it is said that”The mind and the atmosphere are two things” expresses the determination of the mind and the atmosphere in an anti-questioning manner.
In addition, the differences in the sentence “Mencius: Gongsun Chou” “The aspiration is here, and the aspiration is below” can be seen in particular the differences in understanding the relationship between the differences and the annotations. Chapter of “Mencius: Gongsun Chou”:
Gaozi said: “Don’t ask for words, do not seek the heart; do not ask for the heart, do not seek the spirit.” If you don’t ask for the heart, do not seek the spirit, do not seek the spirit, do not seek the spirit, do not seek the spirit, do not accomplish this. Ambition is the perfection of the air; ambition is the fullness of the body. The ambition is here, and the enthusiasm is at its highest level. Therefore, it is said: “Hold your will and do not exorcise your temper.” Zhu Zi’s note said:
However, all those who say it is acceptable are only allowed but have not been punished. If you consider the extreme, you must be determined by the mind and be the will of the air; however, the air is also the reason why people are filled with their bodies and are the will of the will of the will. Therefore, the ambition is the most extreme, and the aura is the next. People respect their ambitions, but they will not be able to maintain their ambitions. The inside and outside are cultivated together. This is why Mencius’s heart is not moved before it is weak, and it is a rough idea that is naturally not moved. (3)
Mencius expressed that “it is possible” for Gaozi’s statement that “does not be able to be in the heart and do not seek ejaculation.” Because the mind is the foundation of the atmosphere, it cannot be as good as losing the foundation and chasing the end. Zhu Zi’s explanation believed that Mencius said “动” was an unscrupulous rebellion. Don’t be able to do it in your heart, and don’t seek it in your temper. Of course, it’s OK. But a better situation is to keep the state and maintain the atmosphere, and to maintain the internal and external factors. Regarding “the ambition is at its peak” and “the ambition is at its peak”, Zhaoqi’s notes say: “The ambition is the most essential, and the ambition is second.” Zhu Zi also explained that the ambition is extreme and the ambition is second. In terms of the relationship between the mind and the atmosphere, Zhu Xi believed that nature, the mind and the atmosphere were a level-decreasing relationship. “Zhu Zi’s Words” says: “The mind is similar to nature, but it is slightly erect; it is natural and spiritual.” (4) However, their interpretations do not match the grammatical structure of the sentence. According to the usage of the auxiliary word “Yan” (5), it can be seen that the aspiration and the aspiration should be the word that expresses the action, and should be interpreted as where the aspiration is reached, and the aspiration is followed. Next, let go and stop. For example, Mao Qi’s note says: “Where you ambition comes, your atmosphere stops.” The difference between “ambition comes, your atmosphere is secondary” raises a question: What is the relationship between “ambition” and “gas” of “what the mind comes”? Can the two be the relationship between “ambition” and “subtle” that Zhu Xi and Zhao Qi think? Liu Yuan’s note says: “
Don’t seek it in the heart, for fear of thinking and being anxious; do not seek it in the air, for fear of being regulating and being moved. It is a quiet and quiet person who only relies on the principle of resolute control. Mencius said that it is okay to not seek the spirit, and it is better not to seek the spirit of the heart. If you do not seek the spirit but to be able to do it, you will have the meaning of clearing the source. If the reason is unclear and the mind does not think about it, the length and shortness are not clear. This is because the mind and atmosphere are not related. The will of aspiration is to relieve the atmosphere, and the atmosphere is to fill the body, and the two aspects must be. When you have ambition, you will be more excited. Therefore, the predecessors said that they should keep their ambitions and not let go, and they should be brave.Fight and not be violent.
Bastering the priceLiu Yuan interpreted “the ambition is at the highest, and the ambition is at the same time” as “the ambition is at the same time, and the ambition is at the same time”, which means the ambition is at the same time, which is also the ambition place. He does not think there is a difference between ambition and aura at the extreme level. But aspiration is the source, and air is the flow. The ambition is filled with energy, and the energy is full of energy. The two need each other, and they do not fail to give up one and take the other. Ambition is where the heart is, and can be transformed into “when the heart is where the spirit is, the air is next.” The heart and air are closely related.
In Liu Yuan’s opinion, “the heart and the atmosphere are related”, the heart and the atmosphere are closely related, and there is no difference between the two. This is the difference between Liu Yuan’s gas theory and Song and Ming dynasties. The purpose of connecting the two is to master the Confucianism’s advanced manual effort to cultivate the great spirit: “If you are concerned about your spirits, you will know that the action is at hand. This is the point where the problem is necessary, and you must discuss it in detail.” (1) The relationship between your spirits is the key to the discussion. The reason why Liu Yuan focused on the relationship between mental and mental aspirations was to analyze the difference between Confucianism and the priesthood in terms of effort and emphasize the relationship between Confucianism’s practice and Taoism’s cultivation.
2. Raise the acquired spirit and the noble spirit: the three religions’ cultivation time will be connected
The noble spirit is the Qianyuan spirit of the acquired spirit. In terms of definition of “game”, he emphasized that the Confucian spirit of greatness and the Buddha-Honor’s immorality was different: “Mencius described it as “game”, and said it to its function, but its original body was not Taiwan Baozhuang Network‘s voice can be named, so Buddha-Honoror said it ‘vain spirit’, immorality and without saying its original body, immorality and without saying its meritsContaining the priceThere is no two. “(2) The only thing is that the Qi is only one Qi, and Haoran and Wuwu are different from the functional and the body. Qi is a common concept among the three religions and is not understood in purely through the Confucian model. The same is true for the effort to maintain energy.
The time to nourish the energy is clearly explained in Mencius’s “I am good at nourishing the great atmosphere”. “Mencius: Gongsun Chou”: “There must be something, but do not correct your heart, do not forget, and do not help your elders. It is not as good as the Song people.” (3) Liu Yuan’s note said: “This is the right way to nourish your energy. There must be something, and there is a real thing to nourish your health. Zheng Zhu Long-term BaozhuangTuo Zhu said, “It is expected”Baozhuang.coma>. Keep the festival without violence, keep the food and fill the money, and do not seek quick results. It also means that the food and the food and the food will not be forgotten for a moment. If you seek results and want to be successful quickly, the energy is to help the elders, that is, the Song people, who use the harm of helping the elders. …If you keep your body in a prosperous state, you must follow the order, not to be able to find it. “(4) Following Zhu Zi’s explanation, he believes that nourishing one’s energy is a practical matter. “So, stop talking about the mind, the way, the benevolence, and the learning, and the energy is actually nourishing one’s energy. “(5) The nature of mind and nature mentioned by later generations, the essence of Tao, benevolence and other work is nourishing. “If there is a great atmosphere, it is the truth and the atmosphere. The combination of the air between the six combinations is due to virtue between the six combinations, not relying on the air. “(6) Raising energy is not just about working hard on the atmosphere, but about cultivating virtue. The essence of Liu Yuan’s cultivation of energy is still the time to cultivate virtue.
Raising energy is not just about Confucianism’s work. Taoism also focuses on nourishing energy. Liu Yuan used the acquired Qianyuan atmosphere and the acquired atmosphere to distinguish between Confucianism and the so-called plume-flowing energy. He criticized the plume-flowing energy and only nourished the acquired breathing energy:
(下载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载载The acquired blood and gas are not the natural gas of Yuan Taihe. (7)
The disciples of Seng Yu said that those who keep the spirit and cultivate the gas should only protect their spiritual and breathe gas, and those who breathe gas are suitable for Confucians to denounce it. (8)
In Liu Yuan’s definition, the feather flow refers to the end flow in Taoism, and cannot be discussed in the real practice of Taoism. The difference between the righteousness and the end flow of Taoism lies in the differences in the atmosphere, rather than the specific ones. href=”https://twsugardaddy.org/”>博官网‘s differences in the way of maintaining the air. The plumage of nourishing the air only cultivates the acquired air, so that it can cultivate the acquired body. The cultivation time of the regular Taoism should be to nourish the acquired air. Confucianism’s cultivation of the great atmosphere is different from the way of nourishing the acquired air in a specific way. In “Huai Yi Yan”, he believed that “one yuan is intact.” The load of heaven is placed in the extreme place of the human body, and is called Zhonghuang. Know the end and stop. Serious and stable, and maintain harmony and harmony. The great aura has been overcome by the fetus. “(9) Purely use Taoist thinking methods to explain the cultivation method of the great spirit. Although respect is a Confucian concept, the time used to express the word “fetal” is the Taoist fetal breathing technique. The atmosphere of the heavenly essence depends on the middle yellow. To cultivate the great spirit, one can stop at the middle yellow and dimly cultivate the mind. Regarding the cultivation of the energy, he notes himself:
Those who maintain the cultivation first focus on the outer dantian with their minds, which is the middle yellow, saying that they are in the middle of the six harmony. Huang. The color of the center. The dimness is like sinking in water and hiding. Static, not silence, not restless. They are all Taoism betting for true intention, cleanse the heart and retreat in the mulch. The noble atmosphere is the original atmosphere. Being honest and selfless, respect and silence without laziness, this is the key to working hard. (1)
The so-called external dantian (2), middle yellow, true intention betting are all Taoism concepts, and sinking and silence are also the cultivation time of Taoism. Liu Yuan’s hard work is essential, in fact, TaoismThe cultivation skills are consistent.
Tao Summary 1: Teach to nourish the atmosphere and cultivate the mind. The two are originally different models. Liu Yuan emphasized “the mind is related” and combined the effort of nourishing and nourishing. Liu Yuan believed that the chapter “Mencius·Prince Gongsun Chou” “I am not nervous when I am forty” and the chapter “Night Breath” “Mencius·Prince Gaozi” “Mencius” “Night Breath” can be revealed to each other: “This chapter is based on night Breath, which hurts people to destroy conscience, especially in-depth understanding, and ingenuity, and ingenuity are ingenuity.” According to the “Mencius·Prince Gongsun Chou”, the so-called “Highlight of the great atmosphere” leads to unconsciousness: “This chapter cultivates the atmosphere, and relies on the source of the heart to clear the source of the heart and regain the beginning of nature.” Relief to clear the source of the heart. “Heart” is originally what the family values in the teachings. Liu Yuan criticized the way of raising the family’s mind was Gaozi’s learning: “Gaozi’s learning is the ancestor of the family in later generations. He was not moved by his mind, calming his empty, bright and wonderful existence, and in the movement of the heart, he strengthened his aspirations.” (3) Do not agree with the way of raising the family’s mind. The sect of the mind of emptiness and clarity was unable to reach the state of “true emptiness and non-empty” in the teachings; it was absolutely indifferent to the external world, and it had not reached the state of “wonderful existence and non-existence” in the teachings. Therefore, it is difficult to compare the internal and international practice methods with Mencius. “Mencius’s unmoving mind, internal and internal practice, and internal sedate and static, is not a prudent effort to achieve the merits.” “Mencius’s imperative and external sensibility is appropriate to express his opinions.” (4) Liu Yuan’s unmoving method of the sect is difficult to agree with. He believes that Buddhism is empty and not empty, and the wonderful and unexistent method is consistent with Mencius’s internal and external dual practice.
3. Analysis of the relationship between the three religions in the atmosphere and the cultivation of the atmosphere
Among the scholars of Song and Ming Dynasty, Zhang Xuan, the one who values ”gas” the most. Liu Yuan’s poem contains two poems “Zhang Renqu Lecture Hall”, including sentences such as “The tiger’s skin may not necessarily lead to Yiluo” and “Birch’s fate and death will lead to filial piety, who knows the truth” and other sentences. As a valuation of Zhang Shu, he thought his lecture was not below the second journey. However, the content of his emphasis is the determination to “establish a heart and a destiny and swear to pay for salary”, and the filial piety of “who is the one who is respected by his parents and will fully receive the whole life” (5). In “Zheng Entertainment”, more criticisms of the structure of Zhang Shu’s atmosphere are criticized. He believed that Zhang Xuan’s theoretical structure with the focus concept of “gas” was unable to grasp the state of harmony between concepts such as “gas”, which is the state of integration. He criticized Zhang Xuan’s statement that “there are mutual confusions, the beginning of the struggle and the beginning of the struggle and the struggle and the struggle and the struggle and the struggle and the struggle and the struggle and the struggle and the struggle are the two. (6) Liuhe is two and one, not the two bodies that are in long-term support for each other. He also criticized “from Tai Shi to the name of heaven; from the Qi to the name of Tao; from the Qi to the Qi, the name of nature; from the Qi to the Qi, the name of nature; from the knowledge to the knowledge, the name of heart”, saying: “There are four different things to express the reputation of the famous, but do not think that Tai Shi is the heaven, the principles of heaven are the Tao. People adhere to the spirit of the six combinations and have a heart, and the mind is pure in reason as the nature. They cannot be distinguished.” (7)It is believed that the heaven, Tao, nature and atmosphere cannot be divided into parts.
Liu Yuan regards “gas” as the middle, the structures of principle, spirit, spirit, etc., which are the distinctive principles, similar to the natural structure of Taoism Liuhe Qi. “Wuzhen Pian” says: “The Tao comes from the yin and yin Yang, and then produces yin Yang from one gas. The yin Yang then decomposes the three bodies, and the three bodies regenerates the prosperity of all things.” (8) The qi is born from the yin and yin Yang, which is the first reason for the existence of natural theory. It then produces yin Yang, and yin Yang decomposes the three bodies of Liuhe Ren. Finally, the three bodies become one more breath. “The shape is reflected in one atmosphere, and the atmosphere is restored to nothing.” (9) Liu Yuan criticized the difference between the atmosphere and the related concepts, and what he sought was exactly the state of mutual generation between the Tao, atmosphere, and yang. The aspect is the mutual separation. After Liu Xian’s “Inner Books·Supering the Vampire” listed the contents of “Mencius”, Dong Zhongshu’s “Following the Way of Heaven”, “Guanzi·Supering the Inner Books”, “Laozi”, “Laozi”, “The Vampire” and other articles, he summarized: “Lao Zhu’s words are more detailed than those of Confucius and Mencius, and nourishment is what it is important. Taoism in later generations was derived from this.” (10) He believed that “Vampire” is the reason why both Confucian and Taoist schools emphasized, and Taoism especially focused on nourishing. From this, it can also be seen that “gasiness” is the key point of Liu’s family’s integration of the two Confucian and Taoist thoughts.
As for the discussion of how to cultivate energy, attacking the atmosphere of Pingming, raising the atmosphere of Haoran, and returning to the atmosphere of Qianyuan, they are all concepts in Confucian classics, and Liu Yuan’s explanation of them is also in the Confucian academic tradition. At the same time, he divided the cultivation time of Taoism’s orthodox and the end stream (feather stream), and in his time to study, he believed that the cultivation time of Taoism’s acquired spirit was different from the cultivation time of Mencius’s cultivation of Haoran. It can be seen that the discussion on how to cultivate energy also includes Taoism. Therefore, Liu Yuan’s aura structure is based on Confucianism, which also contains elements that are in line with Taoism, and creates the integration between Taoism and Confucianism.
Although the teaching thinking is a relatively rare part of the negotiating thinking system of the three religions of Liu Yuan, it is indispensable or lacking in the entire thinking system. The state of emptiness of the teachings is similar to that of Taoism and Confucianism. “The Constant Interpretation of the Mean” emphasizes: “Lao Tzu said Yuan, and “Embroidered” are all about the wonderfulness of the most sincere.” (1) In the structure of the study of the atmosphere, the state of instability and mind that can be achieved through nourishment is common to the three religions. “Big Xue Heng Interpretation” says: “The wisdom of Buddha and Laozi is mostly fables, and thus it is a strange and unrestrained. For example, the four words “小氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏� In the face of “selfish desires” rather than “human desires”, we have realized the determination of the amount of money to protect people in line with the laws of nature. And the “heavenly law” of “exactly the natural law” here should be interpreted as the pure and pure nature of the acquired heaven, rather than the acquired heavenly law. The introduction of Buddhist knowledge has led to intense discussions among students and professors in the water. Among them, the most famous oneIn the following aspects, it has changed the light of the Confucian basic thinking structure.
Secret
Combining the above statements, we can see that Liu Yuan’s cultivation efforts are not limited to the rational relationship between Confucianism in the Song and Ming dynasties. From the perspective of the relationship between theory and atmosphere, Liu Yuan emphasized the importance of regulation, and believed that the acquired principles were complex and not pure, which was very different from the structure of the dual opposite of the theory and atmosphere of Song and Ming dynasties. In addition, Liu Yuan advocated the three religions, and used the use of the ideological resources of teaching and Taoism, and supplemented and modified the Confucian ideological system to a certain level. Only by combining the three can you master the full picture of Liu Yuan’s educational structure. Among the principles and spirit, spirit is a more important structure. It can be seen that Liu Yuan’s spirit learning structure has deviated from the focus of the rationality of the Song and Ming wise scholars. The emphasis on the relationship between the mind shows the direction of Liu Yuan’s trial and discussion of the three schools of Confucianism, Taoism and Buddhism. Secondly, from a careful analysis, Liu Yuan absorbed the Taoist way of nourishing the spirit, criticized the way of correcting the mind of the sect, and the realm achieved by combining the Confucianism and Taoism with the state of “emptiness” of the teachings.
It can also be seen from this that a single theory, even the perspective of Confucianism, cannot grasp the full picture of Liu Yuan’s thoughts, and the evaluation of Liu Yuan’s thoughts from the perspective of theoretical development is also not fair. Liu Yuan’s thoughts include rich Taoism and teaching content, and can accurately position and evaluate this from the perspective of negotiations between the three religions.
The thinking of Shu has its own characteristics, as Liu Xian said in the “Shu Xue” chapter: “Shu Xue is profound, although it is mysterious but not virtual.” (3) A manifestation of Shu’s thinking of the mysterious but not virtual characteristics is the acquisition of Buddhist and Taoist thoughts. Su’s thoughts were rated by the Four Library Ministers as “his works in his old age purely entered the Buddha’s elders” (4). Tang Zhen (1630-1704): “The elders and children died, and Confucians ruled the world. The three are different and cannot be connected. Those who combine them are accustomed to each other, and those who are short of the leader are foolish.” (5) Whether it is to agree or oppose the three religions, the negotiation problem of the three religions is the outlook of academic thinking in Shu. Liu Yuan is a scholar who has made a lot of works in Shu for nearly three hundred years and has influenced his understanding of his thinking helps us grasp the characteristics of Shu thinking. From the “gas” learning structure, this article can see the influence of Liu Yuan and the three religions, the resources of the sect and Taoist thinking on Confucianism. From the source, it can be slighted the mysterious but not virtual learning style of Shu.
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1 The relevant research results are as follows: The academic papers include Liao Jiajun’s “Sichuan Master – Liu Yuan’s Study on the Thoughts of Academic Thoughts”, Taiwanese Solidian Chinese Language and Education, 2009; Single papers include “Shijiang Liushi’s Academic Review”, “Chinese Civilization Forum” No. 4, 2003; What is the future of Master Lu Fengdong? Didn’t he be cut the same way. “The Relationship between Confucianism and Taoism in Liu Yuan’s Tribute”, “New Asia Journal” (Part 1)Volume 25); “Research on Liu Yuan’s “Research on the Book of Continuous Explanation”, “Research on the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the Study of the href=”https://tw98findmylove.org/”>Baocai.comYuan Yuan’s “Book of Zhou Yi Heng Interpretation”, “Journal of the Study” No. 2; Cai Fanglu’s “Liu Yuan’s Acquired Heaven” No. 4″, “Social Science War Line” No. 4, 2012; Zhao Junqiang “Yuan Zhongzheng: Liu Yuan’s “Zhou Yi Heng Interpretation”, “History Teaching” No. 8, 2009.
2 Reference to Yamai Yuyong: “The Philosophy of the Ultimate”, see Ono Seiichi, Fukunaga Mitsuji, Yamai Yuyong, Li Qing: “The Philosophy of the Ultimate”, Shanghai: Shanghai National Library, 1980, page 343.
3 Huang Opens: “The Soul of the Sage of Bashan and Shushui – Draft of the History of Bashu Philosophy”, Chengdu: Sichuan National People’s Bookstore, 2001, page 452.
4 Huang Opens: “The Soul of the Sage of Bashan and Shushui-Ba Shu PhilosophyConsuming Conditions History Draft”, page 459.
5 (3)(5) Liu Yuan: “Master Entertainment”, “Huaihuai Complete Book”, Chengdu: Bashu Bookstore, 2006, page 3537, page 3538, page 3591. Liu Yuan’s works were later quoted from “The Complete Book of Huaihua”.
6 Liu Yuan: “Mencius Heng Interpretation”, page 542.
7 Yang Rubin believed that “acquired the day” and “acquired the day” were also praised by “Yi Dao·Xi Zhen Ji”. In later usage, both acquired and acquired are at most three meanings: First, the “acquired and acquired” mentioned in “Huangdi Neijing” is the meaning of the six combinations of the theory of the universe. Second, what the Dan family said about the acquired atmosphere that comes from eating and breathing and the atmosphere that is produced by a certain kind of essence in the body. Third, theorists often use the concept of the acquired world and the acquired world, so as to lessen the acquired world and the acquired world. Yang Rubin: “Two Gay Discussions, Two Confucianisms”, “Taiwan Dongya Civilization Research Journal”, Volume 3, Issue 2.
8 The academic world once said that “there is no difference between Qi and Qi”. In response to this, Zhu Yueli wrote an article, saying that “the character Qi often has the colors of secrets such as original life, talismans, or immortals of the Heavenly Emperor, while the character Qi and the corresponding expressions of non-secret colors such as acquired and someone in the natural world. If the character Qi hides the word “the bones of immortal style”, then the character Qi and Qi reveals the “vulgar taste of ordinary people”, the character Qi and Qi are a religious character, and the character Qi and Qi are a secular character, which is the most essential difference.” Zhu Yueli: “The word Qi and Qi are two”Different and Same Discussion”, “World Religion Research and Discussion” No. 1, 1982. Zhu’s certificates from the Taoist literature and explaining the meaning of Qi from the perspective of Taoist theory, and the evidence of investigation can be used to support it.
9 Wu Shouyang: “The True Explanation of the Heavenly Immortals”, the Essay Recording of the National Dao, Page 1.
10 (4) Liu Yuan: “Son Question”, page 3830, page 3831.
11 Liu Yuan: Volume 5 of “The Zhou Yi Heng Jie”.
12 (5) Liu Yuan: “Original Entertainment”, page 3599, page 3557.
13 “Zhu Zi’s Words”: “There is no order of reason and atmosphere. But when you push it forward, it is reasonable first, and atmosphere is similar to the later category.” (Zhu Zi’s Words”, page 3.) Moreover, reason and atmosphere are different from metaphysical and metaphysical: “Rule has not fallen into atmosphere. However, those who are metaphysical and metaphysical are metaphysical. From the perspective of form, there is no order! The principle is invisible, and the atmosphere is thick and there is a lot of damage.” (“Zhu Zi’s Words”, page 3.)
14 Huang Kai-shun and Dun Xingying’s “The Soul of the Sage of Bashan and Shu River – Draft of the History of Bashu Philosophy” believes that there is a contradiction between “reason and spirit” and “reason is first in the air” in Liu Yuan’s thinking. The evidence pointed out is that in Liu Yuan’s “Master Entertainment” “But it is reasonable and then there is vitality, and then there is quality.” The author believes that this sentence should be understood along the following “Not being angry is still unreasonable, so why is it reasonable” (page 3617) that emphasizes the incompatibility between reason and atmosphere. Another statement is that in “Shiyu Four Symbols”, “There is reason and then there is aura, there is aura and then there is a number, and there is a number and then there is a phenomenon.” The author believes that this sentence is the birth of the innate and end of Liu Yuan’s use to explain the origin and end of the six-in-one atmosphere. It is impossible to take this into consideration that Liu Yuan believes that reason is first. (Page 450) Other words, “reason is one in one” and “reason comes first” have no logical contradictions. The so-called first and last words are not the order of time, but the timeless value relationship, which is what Zongmi calls the “order of power”. Refer to Araki Suizure: “The Sect and Confucianism”, Chapter 3, Section 5, Page 380.
15 About the dilemma of Song and Ming cognition on “near nature” and “good nature” and the new insights of the Qing Confucian scholars, please refer to Zhang Li’an: “Shen Xing Yanyuan’s Sexual State and Its Issues in the Thoughts of the Qing Dynasty”, and the editors of Hao Yanping and Wei Xiumei: “Traditional and Changes of China in the Late World: Released by Academician Liu Guangjing’s 75th-year-old Confucian Works”, Institute of Modern History, Central Research Institute, Page 120.
16 Zhu Xi: “Collected Notes on the Four Chapters and Sentences”, Beijing: China Book Bureau, 1983, page 176.
17 华《王子子子子子子子子子子子: “Zhu Zi used ‘reason’ and ‘gas’ to talk about the universe, that is, he added the word ‘god’. The sage of the sacred nature of Liuhe, and only focused on the enlightenment of unity and concentration, and raised the position of Buddha above the heavens, and became even more unnamed. It is called ‘God’.” (See Jiu Mu: Volume 5 of “Chinese Academic Thoughts History” Volume 5, Page 129) It is believed that Zhu Xi’s rational system has already included thousands of objects in the natural area of Liuhe. When Qi Song descended to the position of thousands of objects, he needed to apply the concept of “God” to express this thing beyond the existence above all things.
18 Liu Yuan: “The Small Words of Life”, page 4035.
19 (4)(6)(7) Liu Yuan: “Original Entertainment”, page 3567, page 3505, page 3517, page 3538.
20 Liu Yuan: “Son Question”, page 3864.
21 Liu Yuan: “Original Entertainment”, page 3497. The condensation state of the divine atmosphere has led to another concept – essence. “The essence is the name of the condensed spirit of the spirit. In addition to the spirit, there is no essence. There is also the evaluation of the essence. ” (Son Question, page 3864) Through the emphasis on the concept of the focus of the spirit, Liu Yuan introduced the binary structure of Song and Ming dynasties to the middle of the “reason” into his structure of Taiyang Han San (the essence god) with “the spirit” as the middle.
22 Liu Xianqing: “Three Advances”, see “Recommended Ten Books”, page 526.
23 Liu Yuan: “The Constant Interpretation of the Speech”, page 287.
24 Liu Yuan: “Zi Qi”, pages 3830-3831.
25 Zhu Xi: “A Collection of Sentences of Four Chapters”, page 230.
26 Edited by Li Jingde: “The Classic of Zhu Zi”, page 87.
27 Zuo Songchao: “Han Symbolism (Plain Psalm)” believes that “Yan” is used in sentences, labels: entertainment circle, strong female partner, female supporter, time travel to express the comfort and thrilling; it is used at the end of the sentence to express the descriptive spirit, or to respond to questions in the sentence to express the doubts. (Taipei: Wunan Book Company, 2008, page 153, page 158.)
28 Liu Xianqing: “Reply to Xu Jiguang”, see “Recommended Ten Books”, page 2211.
29 Liu Yuan: “Common Words”, page 3965.
30 “There must be something and don’t be upright and don’t forget” There are two different ways to read sentences. One is”There must be something, and do not be correct, and do not forget the heart.” The second is “There must be something, and do not be correct, and do not forget the heart.” Zhu Xi’s “Collected Notes on the Four Chapters” believes that “there must be something and not be corrected.” Zhao and Cheng Zi used the seven-character sentences. Those who read the word “heart” in the later generations may also be understood.” Zhu Xi interpreted the “right” of “right” in “right” as expectations, which is different from the “教文”. (“Collected Notes on the Four Chapters”, page 232.) Some scholars think there is something wrong or interesting about this. Yan Wu believed that it was written as “Don’t forget, don’t forget, don’t help the elders”, and “correct your heart” means that the word “forget” is misleading. (Volume 7 of “Rizhi Records”). He Dixie believes that “there must be a text” (Volume 2 of “Eleven Questions and Answers”)
31 (7)(8) Liu Yuan: “Mencius Heng Interpretation”, page 429, page 431, page 572.
32 Liu Yuan: “Zi Qi”, page 3831.
33 Liu Yuan: “Original Entertainment”, page 3540.
34 Liu Yuan: “Huai Yi Yan”, page 3704.
35 Liu Yuan: “Huai Yi Yan”, page 3704.
36 For the construction process of the concept of “dantian”, you can refer to “Research on the Taoist Dantian Talk and its Practice Methods before the Six Dynasties”, see “The Silent Sitting Tradition of Dongya” edited by Yang Rubin, Ma Jingchangye, and Ai Haode, Taipei: The Middle School of Taidao’s Book, 2013, pages 377-424.
37 (4) Liu Yuan: “Mencius Heng’s explanation of Bao Sheng Sweetheart Network”, page 431.
38 Liu Yuan: “Collected by Wuchi”, see “The Complete Book of Huaihua”, page 3789.
39 (7) Liu Yuan: “Original Entertainment”, page 3537, page 3542.
40 (9) Zhang Boduan, Weng Baoguang’s notes, Chen Da Ling’s notes, Dai Qizong’s commentary on “The Notes and Commentary on the True Person of Ziyang’s True Person of the Truth”, see “The King of the Tao” (Fourth Edition), Taipei: New Wenfeng’s book company, 1985, page 326.
41 Liu Xianqing: “Inner Books·Highing Economy”, see “Recommended Ten Books”, page 530.
42 Liu Yuan: “The Constant Explanation of the Doctrine of the Mean”, page 130.
43 Liu Yuan: “Long-Learning and Constant Interpretation”, page 23.
44 Liu Xianqing: “Ten Books to Recommend”, page 2101.
45 The General Catalog of the Four Library Books, Volume 35.
46 Tang Zhen: “Post Books·Sexual Merits”, Beijing: China Book Bureau, 2009.
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