Zheng Xuan’s Six Heavens Talks and the Five Elements of Yin and Yang
Author: Chu Yeye
Source: “History of Chinese Philosophy” Issue 4, 2020
Dr. Chu Yeye
Zheng Xuan’s six days said that his life is the focus of students’ attention, and the reason is that “heaven” is the main model in Chinese philosophy and is in modern timesLong-term careIn learning, the understanding of heaven is directly related to the most important gift setting in the emperor’s sacrifice to heaven. In fact, the “Six Heavens” is the epic integration of the descendants of Zheng Xuanxiu Tian. Wang Xu once said in his criticism of Zheng Xuan: “If the sky is single, why should there be six?” [1] Kong Guangda even directly summarized: “Zheng thought that heaven has six days.” [2] It can be said that using “six days” to refer to Zheng Xuan’s understanding of heaven is indeed a convenient way, because in Zheng Xuan’s notes, there are both Haotian God and Five Heaven Emperors. However, the relationship between Haotian God and the Five Heavenly Emperors needs to be carefully analyzed because it is the key to understanding the meaning of Zheng Xuantian, and the debates of the former scholars also spread this point. So can Haotian God and the Five Heaven Emperor be all the knowledge about heaven? The author believes that it is not as good as it is. In addition to the God of Haotian and the Five Heavenly Emperor, the five elements of the Yinyang were also introduced into the understanding of the heavens by Zheng Xuanna. This article is a picture to analyze how Zheng Xuan combined the five elements of the Yin and Yang with the Five Heavenly Emperor and Haotian God to build a structure of a single and multi-layer heaven.
In “Greetings”, a piece of “Monthly Order” is often considered a book of Yin Yang, and is written by the Yin Yang family. This is important because the “Monthly Order” article uses Yin Yang and the Five Elements of Yin Yang as its structure. As a public thinking resource in the pre-Qin period, the five elements thinking of the Yinyang is determined by the Yinyang family, so there is still a lot of room for discussion on the author’s questions. However, it is certain that the “Monthly Order” is indeed the forty-nine chapters of “Travels” in “The Five Elements of the Yin and Yang” in “The Legend of the Conclusion”. Therefore, this article is important to discuss Zheng Xuan’s understanding of heaven from Zheng Xuan’s “Monthly Notes”.
《Travel Notes and Correct”Monthly Order” recreated rare version photocopy of “Monthly Order” two years of Song Dynasty Shuxi’s third year of Song Dynasty, the Song and Yuan Dynasty edited version
1. The Yin and Five Elements in “Monthly Order”
Before entering the discussion on “Monthly Order”, let’s first look at the specific meaning of the Five Elements of the Yin and Yang in the “Monthly Order”.
The Monthly Order is based on the four-hour and ten-day spring and the five elements are the same, and it presents a description of phenology, government orders, gifts and disasters. Among them, yin and yang are used to explain the changes in the four-hour trend. “Monthly Order” says that there are several aspects of yin and yang:
(February) Winter order is implemented, but the yang is not strong, and the ox is not familiar with it, and the common people are often robbed (“Times Trading” is called “the common people are often jealous”). [3]
(Jichun) is the moon, the vitality is prosperous and the yang is discharged. The sentence (“生” is written as “生”) is released, and the cute ones can reach the end, but they cannot achieve the end. [4]
(Midsummer) is the month (The Secretariat of Time and Time does not have the three words “This month”), the day is coming, and the sun and the sun is in conflict, and the death is alive. [5]
Monday of autumn, the winter order was carried out, and the army came. After the Spring Order was implemented, the country was drought, the sun was revived, and the grains were ineffective. [6]
(Mid-Autumn Festival) is the moon. At night, the thunder begins to collect the sound (“Lei” is written as “Lei” and “Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and Time and [7]
(Mid-winter) is the month, the day is short, and the sun is in conflict, and the students are celebrating (The “Temporary” does not have the three words “Studying”). [8]
The above “Monthly Order” says that yin and yang are mentioned. The specific meaning is: when the spring is when the yang is released, the midsummer summer solstice is when the yang rises and the yang begins to compete with the yang. After the autumnal equinox, the yang begins to compete with the yang, and on the winter solstice, the yang begins to compete with the yang again. The news changes in Yinyang promote the four-hour turnover, so personnel should help the changes in Yinyang from then on. If personnel changes, the news in Yinyang will be adjusted accordingly. If the winter order is implemented in February, the yang that should be promoted will be compressed to the sun. If the winter order is implemented in the morning of autumn, the yang will be overwhelmed and will cause disaster. If the spring order is implemented in the morning of autumn, the yang that should have disappeared will also prevent the yang from developing. In summary, although the relationship between the four hours and the yin and yin is not clearly stated, the “Monthly Order” uses the two atmospheres of the yin and yang to explain the phenomena and flows that appear in the four hours and the first chapter of the firstThe reason for the transition is clear.
The five elements appear in the “Monthly Order” method. For example, the “Moon of Spring” says:
The beginning of spring three days first, and the emperor of the history said: “One day the beginning of spring is the great virtue in the wood.” The emperor was ruthless. On the day of the beginning of spring, the emperor congratulated the three dukes, nine ministers, marquises and major servants to welcome the spring in the eastern suburbs. [The cat seemed a little dissatisfied at the handover and mourned for two sounds. 9]
The Beginning of SpringBaohuang.comThree days before, the history told the emperor the specific time of the Beginning of Spring and the great virtues at this time, so the emperor began to swear. On the day of the Beginning of Spring, the Three Dukes and Nine Ministers and the Queens of the Hours went to the East Suburbs to welcome the Spring Festival. Similarly, the moon in the summer of the year said that the emperor said, “Great virtue is in fire”, the moon in the autumn of the year said, “Great virtue is in metal”, and the moon in the winter said, “Great virtue is in water”. The meaning of this “great virtue” is: great virtue is in wood, so it is spring, great virtue is in fire, so it is summer, great virtue is in metal, so it is autumn, and great virtue is in water, so it is winter. In other words, the five elements are actually referring to the rise and fall of the five elements. This is the cause of the change of four times, so the changes in the four times are also carried out in the order of mutual generation between the five elements.
In summary, in the “Monthly Order”, Yin and the Five Elements are the causes of the four-hour turnover, and it is also the causes of the love that all things grow and join me at the four-hour time. After briefly explaining the basic meaning of the five elements of the Yin Yang in “Monthly Order”, we entered the discussion of Zheng Xuan’s “Monthly Order Notes” and further analyzed how Zheng Xuan introduced the five elements of the Yin Yang into his tribute system on the basis of the “Monthly Order” essay.
2. The Five Heavenly Emperors in the Welcoming Gift
According to the Monthly Order, the five elements of the Yin and Yang are the internal causes of the change of four times, but in Zheng Xuan’s sacrifice system, the Five Heavenly Emperors rather than the Yin and Yang Five Elements are the objects of the emperor’s sacrifice in the four-hour gift? This touches Zheng Xuan’s understanding of the relationship between the five elements of Yin and Yang and the Five Heavenly Emperors.
The Monthly Order records the four-hour gift:
On the beginning of spring, the emperor welcomed the three dukes, nine ministers, six marquis, and big men to welcome the spring in the eastern suburbs.
On the day of the beginning of summer, the emperor congratulated the three dukes, nine ministers, and big men to welcome the summer in the southern suburbs.
On the day of the beginning of autumn, the emperor congratulated the three dukes, nine ministers, the marquis and the great servants to welcome autumn in the western suburbs.
On the beginning of winter, the emperor congratulated the three dukes, nine ministers, and big men to welcome the winter in the northern suburbs. [10]
The greetings in “The Monthly Order” are the gifts of “the Five Emperors in the Four Suburbs” recorded in “Zhou Rong·Chun Guan·Xiao Zongbo”, and the gifts of “the emperor in the Four Suburbs” as mentioned in “The Gift” are “the emperor in the Suburbs”. His “Monthly Notes” says:
Welcome spring, and sacrifice the emperor’s power to be admired in the eastern suburbs. …Welcome summer, and sacrifice the emperor’s red chin in the southern suburbs. …Welcome autumn, and sacrifice the White Emperor’s white scoundrel in the western suburbs. …Welcome winter, and sacrifice the Black Emperor’s Ye Guang in the northern suburbs. [11]
Because the Monthly OrderBaoqing” talks about spring, summer, autumn and winter. Therefore, in “The Notes of Yueling” only use the four heavenly emperors, such as spirit power, red anger, white strokes and juice, as the objects of tribute to the gifts. However, when annotating “Xiao Zongbo”, Zheng Xuan also said, “Emperor Huang is also in the South.” “[12] It is believed that Hanling New Year is also the object of welcoming gifts and pays homage to the southern suburbs. In short, Zheng Xuan used these Five Heavenly Emperors as the object of welcoming gifts. This is said to be different from other teachers from the Han Dynasty, such as Ja Kui, Ma Rong, Cai Yong, etc., who all used the five emperors in the “Monthly Order” – Da Neng, Yan Emperor, Huang Emperor, Shao Neng, and Jian Yang – as welcoming gifts The sacrifice of the gift. The Five Heavenly Emperor and the Five Emperors directly related to the six-day and one-day disputes, so whether to make the Five Emperors appear in the article understand the Heavenly Emperor.
From the records of the worldly literature, Wang Xi was the first to propose a systematic challenge to Zheng Xuan. His doubts about Zheng Xuan are as follows: /p>
The Book of Changes “The Emperor comes from Zhen”, Zhen, the east, and the second place is to produce thousands of things, so the king controls it. At first, the Wood De king was born in the whole country, not the wood essence. The Five Emperors were all the sacred emperors of Huang, and each changed their number and changed it, and the five elements were the second place. What kind of essence is born? There is also a suburb sacrifice, and the Zheng Xuanyun sacrificed the emperor who lived in life, but only sacrificed one. Emperor. How can I say “The Sui Qi” “The Sui Qi pays a large summit and pays off the sun”? Another Heaven is alone, why do I have six? [13]
In summary, Wang Xu denied that the Five Emperors were the Emperor because he believed that “The Heaven is alone”. Therefore, Kong Wei directly referred Wang Xu and Jae Kui in “The Book of the Tribute” , Ma Rong was a unified camp that was different from Zheng’s words, and believed that their understanding of heaven was different. “The Memorial of the Subjects of the Special Saints of the Subjects” says: “The Five Emperors, Ma Rong, Wang Xizhi, etc., said that the Five Emperors are not the Heaven, but only use the text of “Family Words”, which means that the five emperors, Yan Emperor and Huang Emperor are not the One. [1 4]
In “The Moon Orders”, Kong Guida said: “Jia, Ma, and Cai Yong are all for welcoming spring and worshiping the great night and Jumang”, that is, they believe that the people who worshipped the gifts by Ja Kui and Ma Rong were the five emperors. The books in “The Gift” of Ja Kui and Ma Rong have long been lost, so we cannot see them completely now. I understand this problem. However, because Kong Shu quoted a lot of Wang Xu and there is also a copy of Confucius’s Family Book for reference, we can still evaluate Wang Xu’s views.
As Kong Shu said, Wang Xu’s understanding of the Five Emperors was based on Confucius’ Family Book. Confucius’ Family BookThe Five Emperors said:
Ji Kangzi asked Confucius: “I heard the name of the Five Emperors, but I don’t know the truth. Why do you ask the Five Emperors?” Confucius said: “I also told Lao Dan that there are five elements in the sky, water, fire, metal, wood and earth, which are transformed and cultivated in time to form tens of things. The kings of ancient times changed their names and adopted the five elements. The five elements changed their names and followed the five elements. The five elements were reborn in the first place, which was also like their meaning. Therefore, their birth was a wise king, and their death was matched with the five elements. Therefore, the Taihun matched wood, Yan Emperor matched with fire, HuangBaobaoThe emperor has matched soil, less gold, and water. “[15]
This paragraph of Wang Xu also used it [16], which can be seen that he said this. As mentioned in “Family Book”, the Five Emperors have two references: one is the god of the five elements, which is divided into different times to cultivate thousands of things, so “the five emperors of the gods”; the other is the five emperors, Tai Lu, Yan Emperor, Huang Emperor, Shao Lu and Yan Emperor were the kings of the Ming Dynasty during their lifetime, so they were matched with the god of the five elements after their death and were called the Five Emperors. And the reason why these five ancient people can be called “emperors” is because they were emperors during their lifetime. “Family Words” also says: “The five elements are called God and are called the Five Emperors. The masters of the Great Ones are also called the Emperor.” This is the connection between the Emperor of the Five Elements and the Five Emperors, and it is the key to understanding the words of Wang Zi. According to this sentence in “Family Language”, the five emperors, including Dahu, Yandi, and the five emperors are only short-term care during the tribute. In other words, Wang Xi believed that the target paid tribute to the emperor during the welcoming ceremony was not the Five Emperors, but the God of the Five Elements. The Five Emperors were just a sacrifice, which was also the meaning of “death and five elements”.
The film of “Confucius’s Family Words”, the Qing Dynasty Liu’s shadow engraved the Song and Shu characters
It can be seen that in the issue of the Five Emperors, Kong Guangda had an error in Wang Lu, and directly affected the understanding of Wang Lu by later scholars. The reason for this is that Kong’s misunderstanding is because Wang Xu said, “The Five Emperors are all the sacred emperors of Huang, and they are changed in different numbers, and the five elements are the second. What is the essence of the smallest origin?” However, after carefully analyzing this sentence, Wang Xu said that the Five Emperors were all the sanctums of Emperor Huang, and they were not born from the essence of the smallest. In fact, it was not about the matter of revelation, that is, whether to recognize the matter of revelation, because all the five emperors were fathers, they were born without revelation, rather than saying that the Five Emperors only refer to the Five Emperors. The passage he quoted in “Family Words” Ji Kangzi asked Confucius what the Five Emperors said could also be verified.
After clarifying Wang Zi’s views, we will analyze the differences between Zheng and Wang. As quoted above, Wang Xu held “one day” and said that this is not clearSuspiciously, the difference between “one day” and “six days” between Zheng Xuan actually comes from the differences in the five elements. Wang Xu said: “Ji Kangzi asked the Five Emperors. Confucius said: The five elements of heaven are cover the price of nourishing the price ptt. Wood, fire, metal, water and earth are transformed and cultivated in time to form thousands of things. The five emperors are called the Five Emperors.” This is the assistant of the Five Emperors. The three emperors are called kings. The three emperors can get the kings, but not the king of heaven. The five emperors can get the assistant of heaven, but not the heavens. However, Zheng said that the Five Emperors are the subordinates of spiritual power and power. [17]
In his understanding of the “God of the Five Elements” mentioned in “Family Words”, Wang Hu believed that although the gods of the Five Elements were transformed into thousands of things in time and were the assistant of heaven, just as the emperor’s assistant could only be called Wang Hu and could not be as good as the gods of the Five Elements, nor could they be called heaven. Judging from Wang Zi’s Heavenly Emperor system, the God of Five Elements is located between the Heavenly Emperor and the Five Emperors. If according to the distinction between heavenly gods, earthly gods, and humans and ghosts in “Zhou Rong·Chun Guan·Da Ji Bo”, Wang Fu’s five emperors belong to humans and ghosts, and the gods of the five elements they worship are belong to heavenly gods, but they are not the emperors of heaven. Therefore, these gods of the five elements are equivalent to gods of heavenly gods of the same kind as sun, moon, stars, wind masters, and rain masters.
Let’s look at the understanding of the five elements reflected by Emperor Zheng Xuan’s Five Heavenly Heaven. Zheng Xuan’s commentary on “The Emperor of the Forest” says: “The Emperor is in the suburbs, and the wind and rain are in the cold and summer days”:
The Five Emperors are in charge of the five elements, and the five elements are harmonious, so that they can obtain the order. The five elements wood is rain, metal is sunshine, fire is burning, water is cold, and earth is wind. [18]
This is the correspondence between wood, metal, fire, water and soil in terms of climate in terms of the article “wind, rain” and “cold, heat”. It does not refer to the five elements, such as rain, sun, scent, cold, and wind. Because the atmosphere of the five elements is consistent with various climates, the Five Emperors can control the weather such as rain, cold and heat in the atmosphere of the five elements. In other words, the changes in the weather these weather are directly derived from the five elements, which are the direct causes of the changes in the weather. Similarly, the “Monthly Order” says that the great virtues of the four periods are wood, fire, earth, metal and water, which means that the five elements are the direct cause of the change of the four periods. However, in the four-hour welcoming ceremony that Zheng Xuan knew, the emperor’s tribute was the Five Heavenly Emperor. This shows that Zheng Xuan believed that the reason why the Five Elements were effective was because of the ruler of the Five Heavenly Emperor, so Kong Guida was able to pay attention to the meaning of Zheng, and to relieve the “great virtue” as the great virtue of the Five Heavenly Emperor.
From the above analysis, we see that Zheng Xuan believed that the five elements were dominated by the Five Heavenly Emperor, causing the four-hour cycle to flow. In other words, the four-hour turn is actually the result of the Five Heavenly Emperor. From this we can see that in the “Monthly Order”, the yin and yang, which are also used as the cause of the four-hour illusion, is also controlled by the Five Heavenly Emperor [19]. So, can this dominant relationship mean that the five elements of Yin and Yang are just as Wang Lu said, but the minister who assisted the sky was defeated? Asa href=”https://sites.google.com/view/sugarpapa”>Baobao As we said above, from the notes on the welcome, we can see that the so-called “Five Emperors and Five Elements” more accurately expresses that the Five Elements are the good things of the Five Heavenly Emperor. In a sentence, yin and yang and the five elements are the specific manifestations of the virtues of the Five Heavenly Emperor. The five elements of yin and yang are the same as the Five Heavenly Emperor, not like the monarch and the minister. A more specific argument can be seen in the next overall analysis of Zheng Xuanzhitian.
3. The Five Heavenly Emperor and the Haotian God
All former students believe that Zheng Xuan’s six heavenly words come from the book. Because of the name of the six heavens – the God of God’s Ravenous Soul, the Emperor of Green Spirit, the Emperor of Red and the Emperor of Red and the Emperor of Red and the Emperor of White, the Emperor of White Skills, the Emperor of Black and the Emperor of Yellow and the Emperor of Hangle – all come from the book. However, Kong Guangda also clearly pointed out that there is a clear text in “Zhou Rong” that Haotian and the Five Emperors are both heaven:
“Zhou Rong·Sifu” says: “Wang Sihaotian and Tianzhu wear big fur and crown, and worshiping the Five Emperors is the same as that.Baozhuang“If the Five Emperors were human emperors, how could they have to be with the Emperor of Heaven? [20]
In other words, in addition to having a book, there are also articles of “Zhou Rong”. Therefore, the recognition and whether “Zhou Rong” affects the judgment of later scholars on Zheng Xuan’s statement to a certain level. However, even those who acknowledge the academic position of “Zhou Rong” and then accept the view of “Hao Tianzhu” and the Five Emperors, as well as the “Suburb and Qiu” Sacrifices, also have different opinions on Zheng Xuan’s six days, let alone those who doubt the criticism of Zheng Xuan’s words. In general, later scholars’ arguments about Zheng Xuan are important in the following two points: First, the projects such as spiritual power and red anger used by Zheng Xuan come from the book; second, the relationship between the Five Heavenly Emperor and the God of Haotian. And the doubts in these two aspects are always in a missed way.
The book was performed in the Han Dynasty, so Zheng Xuan also used the notes to support and expand the text. However, since the Wei Dynasty, the book was banned and scholars denounced it as absurd statement. Therefore, Zheng Xuan’s use of the book also caused a quiz. According to Sun Xingyan, “The words of Zheng Kangcheng used the book were derived from Xu Jingzong” [21]. However, Zheng Xuan’s use of the book is not casual, and the content in the book is not complete and false, so there is a more basic ideological reason behind the use of the book and the criticism of the book. It can be said that although then world scholars criticized Zheng Xuan by using the words of the book, this is just a manifestation. In fact, their most basic analysis with Zheng Xuan lies in their understanding of the sky.
Cheng once criticized Zheng Xuan’s Six Days as follows:
Another of the Six Days’ words. He said, “This starts from the book, and the disciples of Zheng Xuan are so funny.The emperor is the master of the air, the Qing Emperor in the east, the Red Emperor in the south, the White Emperor in the west, the Black Emperor in the north, and the Yellow Emperor in the middle, the Yellow Emperor in the middle, and the God but the Five Emperors? This is because “Zhou Rong” says to worship the Lord of Haotian, and then says that “the worship of the Five Emperors is like this”, so Confucianism attaches this statement. “I asked what the saying in “Zhou Rong” is like. I said, “The saying in “Zhou Rong” is that the memorial service is not even more testimonial. The saying of Liutian is exactly the same as the ancients saying that the Six Sons are the time when the Qiankun retreated. I don’t know what the Qiankun is the sixth Son? For example, a person’s limbs are just one body, and the learner is very confused. ”[22]
Cheng first used the words of “Xingxian” to deny Zheng Xuan’s six days, and at the same time he also believed that “Zhou Rong” could not be fully trusted. However, if you carefully analyze this paragraph, you will find that behind “Xingxian” and “Zhou Rong”, Cheng Xuan disagrees with the opinions of Zheng Xuan in his understanding of the heaven. Cheng believed that the emperor was the master of the aura—tag: Entertainment circle, female strong man, female supporting role, time travel – is the truth, namely, the name is the truth, that is, the Five Emperors are Haotian. The Qiankun, the Six Sons, the Limbs and One Body are all used to deny the saying that Zheng Xuan is the difference between Haotian and the Five Heaven Emperor. In the other hand, Cheng Xi also said:
The Heaven is the truth; God is the wonderful thing and the words; the Emperor is the name of dominating things. [23]
Simple, Cheng Xi uses reason to speak of heaven, and the Five Emperors and Haotian are in Cheng Xi It seems that all are confusing. Yang Hui also followed Cheng’s view and used the “One God of Heaven” to dissolve Zheng Xuan’s six heavenly sayings:
The words of the air are the main words, and they will be named in any direction at any time, such as the Qing Emperor, the Red Emperor, the Huang Emperor, the White Emperor, and the Black Emperor, which is actually a day. Before the Zheng Kangcheng, it is like a family of the kings, like Kong’an, and the annotation is not six days. After the Zheng Kangcheng, it was divided into six days, and they are all named after the astrological signs… Heaven is not accomplished by images, so how is it different to knowing the invisible color and appearance of people without BaoqingKnow that the king has the honor of his heart? The book is also attached to it. Like the one called “Yaopo Bao” in Beichen, it is especially unconventional. [24]
“Greetings Collection”, recreate rare copies of Southern Song Jia, Jia, China Xiben
In addition to using “the Emperor of Heaven” to oppose Zheng Xuan, Yang Hui also followed Zhu Zi’s statement and criticized Zheng Xuan for using astrological signs to speak of the sky. According to “The Classics”, Zhu Xi once believed that astrological signs could not be used to refer to heaven:
In “Zhou Rong”, “God” is the general emperor; “Five Emperors” is the emperor of the five directions; “Hao”The Lord of Heaven” is just a sign of the sky. Zheng thinks it is not. The kingdom is just a star, like Taiwei is the imperial court, and Ziwei is the residence of the emperor. Ziwei has many stars, and there are many stars of the crown prince and concubine, and the imperial court has many stars of the prime minister and the imperial court, as well as the heaven market, and the imperial seat is also the imperial seat. href=”https://sites.google.com/view/sugarpapa”>to nourish the feelings, and then have the right to balance the Douxing Star. [25]
Just compared to the fact that students criticized Zheng Xuan by “relying on the words of “relying on the words of “relying on the words of “relying on the words of “relying on the words of “relying on the words of “relying on the words of the words of the books”, Zhu Zi undoubtedly went one step further. Because he pointed out the reality of Zheng Xuan’s name of “spiritual power” in the books, that is, the names of the spirit and red anger are the starsBaoqing.com, Zheng Xuan used them to name the Five Heaven Emperor and Haotian God, and actually pointed to the sky with stars.
Although Zheng Xue was revived in the Qing Dynasty, there were still many scholars who were influenced by the Song Confucians, and they were very suspicious of the Six Heavens, especially the colors of the books. The focus of doubt was not as pointed out by Cheng Xi and others, that is, they believed that the sky and the emperor did not pay, and that they could not use the stars to point out by the stars. Heaven[26]. Next, we turn to the analysis of Zheng Xuan’s six heavenly statements, discussing why Zheng Xuan pointed to the sky, and what is the relationship between Haotian God and the Five Heaven Emperor in his six heavenly statements.
Zheng Xuan pointed to the sky with the name of star and Dou, which is actually related to his heavenly learning. Kong Shu said:
(Zheng) annotation “Kao Lingyao” uses the method of tying the sky, and now “Rule Notes” is annotated by Zheng Xuan. When using Zheng’s meaning, he uses tying the sky as a saying. The case Zheng’s annotation “Kao Lingyao” says: “The sky is pure and purity, and the Qingming Festival is invisible. The sage ordered it and made the jade balance to measure its image. “As Zheng said this, href=”https://twlovelog.com/Diana/%E6%88%91%E7%9A%84%E5%8C%85%E9%A4%8A%E5%B0%8D%E8%B1%A14-%E7%9C%8B%E9%86%AB%E7%94%9F%E7%9A%84%E6%84%9F%E8%A6%BA/”>Closing NetworkTian is big, this is not The form refers to the transformation of the star movement as the heavenly ear. [27]
According to “Later Han Book·Zheng Xuan’s Collection of Episodes”, Zheng Xuan wrote “Seven Politics of Geography” and commented on “Qian Xiang Yu”. It can be seen that in addition to studying, Zheng Xuan also studied the study of geography and law. Although all the works in this section have been lost, in other notes and verbal notes, some of Zheng Xuan’s understanding of geography and law can be seen. As quoted by Kong Shu, Zheng Xuan’s “Kao Ling Yao Notes”: “The sky is pure and yin is invisible. The sage ordered it and made the jade balance to measure its image. “This is to believe that the sky is invisible and invisible. The sages are unpredictable. They can only capture visible astrological signs, so they make tools to measure the astrological signs. Kong ShuTherefore, the combined meaning of the Nazi is that the sky is originally invisible, so the movement of the stars is transformed into the sky. That is, the sky has no form and no image, so it can be called without name. As long as the stars have images, it can be named. Also, because in Zheng Xuan’s gift system, the memorial service to the sky is divided into the hills and the southern suburbs, it must be divided into the name. It is precisely in this meaning that Zheng Xuan instigated the invisible heaven with the name of the star. In other words, the reason why Zhu Zi and Yang Hui believed that they could not use stars to point to the sky is actually that they believed that heaven and emperor were one, and that the sacrifice to heaven was only one, so there was no need to use the name to worship the heavens. In other words, can you use the astrology to describe the sky and you are the most promising person in our community? After getting a good grade from a young age, the key to getting the exam is how to understand the relationship between Haotian God and the Five Heavenly Emperors.
Kong Yanda once pointed out:
Zheng’s words refer to the sixth one, which is actually one; about the five things that can produce nourishment in the five periods, there are five other things: five are matched with one, so it is six days. The heaven above describes the heaven, and the heaven is called the body, so the “Speech” says: “Heaven is the truth.” Because the emperor’s achievements in giving birth to the emperor, the emperor is called the virtue, so the Mao Fanqiu says: “Study like the emperor.” … These are the five emperors and the six emperors. [28]
This is based on Zheng Xuan’s “Heaven is the body” and “Emperor is the virtue”. In other words, Haotian God and the Five Heaven Emperor are not the sixth day in parallel, nor are they two days in parallel. When they call the heavenly body, they say Haotian God and the Five Heaven Emperor in heaven virtue. The two are just referring to the heaven from a different perspective. Therefore, Cheng’s criticism of Zheng Xuan’s two words of Tian and Emperor are not ineffective. So is Zheng Xuan’s failure what Cheng Xi said?
From Zheng Xuan’s specific settings for the gift of worshiping the sky, tribute to the God of Haotian and the Emperor of Five Heaven are two sets of different gifts. Not only are the time for memorial service different, but the joy, jade and animal used in the sacrificial service are different. So why did Zheng Xuan divide the two while believing that God Haotian and the Five Heavenly Emperor are the same as heaven?
It must be admitted that it is difficult to answer this question. Because Zheng Xuan divided Haotian God and the Five Heavenly Emperor through the “Chongqiu” in “Zhou Rong·Big Sailor” and the two sets of memorial structures appearing therein, and established two sets of sacrificial bodies, Zheng Xuan did not leave any more explanation in the already detailed betting. Kong Guangda took Zheng Xuan’s Haotian God as the “pure body” and the Five Heavenly Emperor as the “pure body” and the Five Heavenly Emperor as the “pure of life and nourishment”. This understanding was obtained from Zheng Xuan’s understanding of the heavens – “clear and bright invisible” – and the meaning of the Five Heavenly Emperor in the welcoming and sentimental speech. Under Kong Shu’s understanding, the so-called cultivation and nourishment is the use of the body of the purity. In this meaning, the two are not paid; the body of the purity cannot be directly influenced by others.Continuing to recognize and capture, people recognize this body of purity through the functions shown by the Five Heavens Emperor, which is to use the great virtues displayed by the Five Heavens Emperors at four hours to determine the bright sky of purity, so the body of purity is not the Five Heavens Emperor. This kind of understanding has a clarification to rely on – especially the understanding of the Five Heavenly Emperor and the ability to dredge the relationship between Haotian God and the Five Heavenly Emperor, so some contemporary scholars have accepted this statement [30]. Then the next question is, how to understand the way Haotian God as a “body”? Or maybe, what exactly does “body” mean here?
The relevant comments in Zheng Xuanyi’s notes may help us understand this problem. In Zheng Xuan’s gift system, Haotian Tianzhu 平台网 VIP is the supreme, and in Yixue, this concept of supreme is Yi, and there is also the name “Taiyi”. Just like Haotian God’s “Qingming and Ming invisible”Caring, Taiyi is also invisible. “Yi Zhen·Qian Jiang Du” says: “Invisible is born from invisible, and the universe will be safe from the universe.” [31] This is where the universe comes from. Zheng’s notes say: “The Liuhe is originally invisible, but it is invisible, and invisible is born from invisible. Therefore, “Xizhi” says: ‘Metaphysical means the way.’”[32] Invisible is the original state of Liuhe, and invisible is born from invisible. Therefore, “Xizhi” has the saying “The way of metaphysical means the way”, and before it is formed, it means metaphysical, and Tao is the invisible before it is formed. Therefore, “Qianqiandu” says:
There are Taiyi, Taishi, Taichu, and Taisu. Taiyi is not seen. Taishi is the beginning of the air. Taichu is the beginning of form. Taisu is the beginning of quality. The shape and quality of the air are in place but have not left, so it is called purity. The pure one says that all things are formed together but not separated. If you don’t see it, you don’t hear it, and you can’t follow it, so it is called Easy. Easy to be invisible. [33]
This paragraph is often understood as a natural theory of the universe. In this natural sequence, Taiyi is the original source of invisible things. So why is it too easy? “Qian Jiang Du” says, “Tai Yi is not seen,” and also says, “If you see it, you will not hear it, and you will not follow it, so it is called Yi, Yi is invisible.” Zheng Xuan’s notes say, “Because it is invisible, it is called Tai Yi. … This is a clear time when Tai Yi is invisible, it is lonely and cannot be seen. “Xi Zi” says, “Yi is invisible.” This is the saying.” [34] Compared with Tai Shi, Tai Chu, Tai Su, Tai Su, it is invisible, and Tai Yi is invisible, and it is invisible. If you see it, you will not hear it, and you will not follow it. Zheng Xuan’s notes “Zhi Jing” says: “Although these three beginnings are included [35], there is no division of the watch.” [36] The “no division of the watch” mentioned here is the key to understanding the easy way. “Watch” is a symbol for Taiyi. The reason why the purity of the atmosphere, shape and quality is called “purity” is because the watch is not judged. It can be seen that Taiyi is a completeThere is no distinction, invisible and indefinite, this is the same as the heaven of “clear and invisible” that Zheng Xuan said. In other words, although Zheng Xuan also said that it is easy to be “very nothing”, “nothing” does not mean nothing. The so-called “unexpected” is not insufficiency, but not insufficiency. The reason why it is not seen is that Taiyi refers to the incomplete judgment of partial judgment. Because the incomplete judgment is invisible, it is not visible, so it cannot be heard. When annotating “Qian Kun Jingdu”, Zheng Xuan also said: “Taiyi, the six things have not been divided, and the universe is not in shape.” [37] Taiyi already contains Liuhe, Qiankun and all things, but this is Liuhe, and all things have not been divided and cannot be seen. It can be seen that there is no judgment. Zheng Xuan said that Taiyi means “very nothing” and “lost loneliness”, which is also a description of Taiyi. Then the next question is, how can invisible arise from invisible without judgment? What is the relationship between invisible and invisible?
“Zhouyi Notes and Comments”, Recreating the rare version of the Song and Yuan Dynasty edited by the Tea Salt Si in Donglu, Zhejiang
In the natural statement of “Qianqiudu”, Taiyi was later Taishi, and the verbal sentence was: “TaiThe beginning of the net is the beginning of the glow. “It refers to the beginning of the glow when the glow is born in Taishi. Zheng’s notes say: “When the Yuanqi is born, Taiyi is born, but there is nothing, how can it be born in this Taishi? Taishi also suddenly grows.” [38] The meaning of Zheng Xuan is that Taishi is not born directly by Taiyi, but suddenly grows itself. But why do you want to be self-generated? From the perspective of partial judgment, intangible is intangible, and intangible is partial judgment, so self-generating is self-dividing, which shows the shape of the atmosphere from the undivided state of Taiyi. In other words, Taishi is self-generated and does not seem to be something other than Taishi, it is just a view of the invisible Taishi. So what is the reason for the self-evident 彩彩彩? And can Taichu and Taichu and Taisu see each other afterwards mean the dissipation of invisible and easy? In Zheng Xuan’s opinion, too easy is easy. When explaining the three meanings of “Yi”, the opening of the chapter “href=”https://twsugarblog.org/”>Baoqing.com Comparison” says, “(Yi) is invisible, and is clear and wise.” Zheng Xuan’s note says: “Only wise, it is invisible, so it can feel the movement of the whole country. Only wise, it is invisible, so it can understand the wisdom of the whole country.”[39] That is, yin and yin are exactly the conditions of moving and wise. The reason why Taishi can be seen from Taiyi is because there are already touching and wise principles in Taiyi. Although Taiyi is not invisible, it is invisible., but it is not moving at any time. Therefore, the movement of wind and movement continues, and it is too easy to dissipate. After the invisible is distinguished from the invisible, the invisible is just hidden behind it and it is always “invisible, quiet and unconscious”. The following paragraph is quoted in “The Book of Changes and the Sea of Yi Hai” and is marked with the notes of “Zheng”:
The road is without any direction, but the yin and yang are without any direction. The Tao has no body, and the yin and yang have body. If there is no place, it is a wonderful thing, but it is a spirit, but it is a matter of no body, so it is easy. There is no square, high and low position, and there is a small shape, which is a slight skeleton. However, what is called Tao has not left things, but things are nothing but Tao. The Tao is neither the yin and yang, nor the yin and yang, but where all things come from, one yin and one yang are entangled. Those who teach the sky without earth, and those who teach the sky without sun, are all things that cannot be helped by everything. [40]
The Ming Dynasty scholar Ye Liangpei directly used this paragraph from “Zheng Kangcheng” [41] in “Zhou Yi Yi”. In addition, many scholars often did not edit this paragraph when reading Zheng Xuanyi’s notes, but because there has not been any more evidence to confess that this paragraph is not a commentary, we can also use it to verify the above statement. This paragraph explains the sentence “One yin and one yang to the Tao” in “Xian 未”: Tao has no square and no body, and the yang has no square and no body, and Tao is one yin and one yang, which is the principle of the yin and yang, and Tao does not leave the yang and yang. Regardless of whether this paragraph can really come from Zheng Xuan, the relationship between his words, Tao, Yin and Yang and the two is different from Zheng Xuan’s interpretation of Invisible Taiyi, Invisible Taishi, Taichu, and Taisu. Tao is Taiyi/Yi, it is invisible and unparalleled. When invisible things are seen, Tao/Taiyi is also in the invisible things and does not leave things. In summary, Tao may be too easy to be lonely and invisible, but this loneliness and invisible does not mean that there is nothing. It just happens to be the whole of all things, but all things are not divided and not clearly visible. Because it already contains tens of things, there are also a few of them that appear and reproduce themselves, or perhaps it is said that the style changes and reproduction.
Above, we analyzed the characteristics of Taiyi, that is, Haotian God, and its relationship with all things through Zheng Xuan’s Yi Notes. Taiyi is invisible and undivided. Things are divided and seen from this invisible Taiyi. The reason why things can suddenly appear is because there is already a sense of emotion in Taiyi. From this, we can remind Zheng Xuan of the understanding of heaven. Although Taiyi already contains the principle of birth, it is not a direct biological, just as Haotian God is not a direct biological, between Haotian God and things, the Five Heaven Emperor and the Five Elements of Yin and Yang have a specific effect. In other words, the exact meaning of Kong Guangda’s claim that the Five Heavenly Emperor is the specific manifestation of the virtue of the God of Haotian. Combined with the analysis of the Five Heavenly Emperor in the previous session, it can be seen that the birth of the Five Heavenly Emperor is specific. Now, the yin and five elements are above the yin and yang, and the yin of the yin and the five elements are directly used to cultivate the Liuhe position and all things. It can be said that in Zheng Xuan, the meaning of heaven is multi-layered, and the invisible Haotian God is his body. Because this body is pure and invisible, it requires that its virtue and merit be expressed specifically above the Five Heavenly Emperors, and the achievements of the Five Heavenly Emperors are more specific now.Above the five elements of Yin and Yang. Zheng Xuan used this method to introduce the five elements of the yin and yang into the understanding of the sky.
Above this foundation, we return to the realm of tribute to the Five Heavenly Emperor and to pay homage to God Haotian. In the previous chapter on the Mingtang gift, our career has pointed out that the gift of the Five Heavenly Emperor is to report the achievements of his four-time cultivation. As Kong Shu said, “As for the time being, he will be rewarded with civil and military achievements, and will be rewarded with his own achievements.” This is to report the results of the five emperors after the end of the four-time cultivation. The gift of the four-hour gift is the same as this, but the gift of the five emperors is the great virtue of the four-hour establishment. Yu Sheng is a sacrifice for rain [42]. Zheng’s notes say: “The Emperor of the Five Essences of the Yu Sheng.” Even the people who believe that the people of Yu Sheng are also the Five Heavenly Emperors. Kong Shu said: “The achievements of the two generations of the Yu Sheng are not just for one day, so the “Emperor of the Five Essences of the Yu Sheng are all for praying for the reproduction of heaven. Similarly, the emperor paid homage to Emperor Yansheng in the southern suburbs to pay homage to him, but the former was the merit of producing and cultivating all things, while the merit of worshiping the heavens in the southern suburbs was the merit of the sacred family that was born or said to the emperor’s place. Because Emperor Yansheng was born by the emperor’s ancestors, the heavens were in line with a large number of the emperor’s family. As for the meaning of commemorating Haotian and God, Zheng Zu and Kong Shu did not expressly state it. Judging from the meaning of God Haotian reminded above, God Haotian is not only the whole body of all things, but also produces and nourishes all things, containing the principles of biological things. So what kind of meaning did the Emperor pay homage to him for the Emperor?
There is a view that the gift of God of Haotian is because it is the whole body. For example, Chen Yunjie once explained the following words of Zheng Xuan’s two gifts of worshiping heaven: “In Zheng Xuan, what is not hidden by Tao and is that the king of a dynasty is a certain sacred family. No matter how sacred it is, it cannot be equal to heaven because of the inspiration and the instructing of heaven… The heaven is presented through the virtue of heaven, and the presentation of heaven is not presented in a total and whole body, but in a specific The time and specific political system show a certain aspect or degree of its rank. “[43] Haotian God is respected by hundreds of kings, not a family or a family that can be dedicated to it, and the Emperor of Resurrection is specific. The implicit meaning is that the Emperor of Resurrection of a certain sacred family is only one of the five heavenly emperors, so the virtue of heaven that it inherits is not the general body of heaven. In this meaning, “Although the whole country can be possessed by a family, one family, one surname, one generation, from a general perspective, it is open to all people in the country”[44]. The focus of this understanding is that the destiny received by each dynasty from the Inspiration Emperor is only and can only be a door of the entire body of the heaven, and this door is not complete. In other words, this is the God of Haotian who uses the whole body to know as the “body”. However, this statement is problematic. The five virtues that are sentient and related to it are not the end of the heavensThe destiny of a certain family and a family is infinite, so each generation only has one emperor of life to receive only one virtue. “The Book of Songs·Zhou Zhu·Hao Tian has a Successful Destiny” is published in the article: “Hao Tian has a Successful Destiny, and the two descendants will accept it. King Cheng dared not be healthy, and he will be forgiven for his mission.” Zheng Xuan said: “Those who have a Successful Destiny say that Zhou has a Successful Destiny has a Successful Destiny since Hou Ji’s birth. King Wen and King Wu received their careers, practiced their moral character, and achieved this King’s achievements, but did not dare to be Baocai Sweetheart NetworkFare to be at peace and order, and do not dare to relieve one’s destiny. He acts with kindness and tranquility to determine the whole country. “[45] From this we can see that although Hou Ji was born and received by the destiny of heaven, King Wen and King Wu and his ancestors “dare not to be at peace” and “dare not to be tired”, and only by implementing morality can he achieve his achievements. In other words, the destiny of heaven requires human virtue to be inherited and inherited. On the contrary, if the emperor’s virtue can no longer be reincarnated by the will of heaven, political power will change and dynasties will change. Therefore, every emperor of each dynasty has a specific emperor of the Inheritance, but it does not seem that the destiny of the Inheritance Emperor is incomplete. This means that Zheng Xuan did not understand the God of Haotian in the sacrifice from the whole meaning. In the end, the five virtues, which are closely related to the tribute to the Emperor of Resurrection, Zheng Xuan emphasized that virtues were received by heaven, that is, the virtues of the emperor were used to understand the virtues of heaven, and the virtues of heaven were the virtues of life. Therefore, the sacrifice of Haotian God is because it is the reason why the Five Heavenly Emperor was able to be reborn. To be more precise, the Five Heavenly Emperor is just a step further in the principle of Haotian God’s birth. Therefore, when the Five Heavenly Emperor receives sacrifice, he also needs to pay tribute to Haotian God.
Note:
[1] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1784.
[2]Similar to above, page 1024.
[3]Similar to the above, page 639.
[4]Similar to the above, page 647.
[5] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 669.
[6]Similar to the above, page 693.
[7]Similar to the above, page 697.
[8]Similar to the above, page 732.
[9]Similar to the above, page 615.
[10] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, pages 615, 656, 691, 720.
[11] Same as above, pages 615, 616, 691, 720.
[12] “Notes and Comments of Zhou Rong”, Shanghai Ancient Books Book Club, 2010, page 698.
[13] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1784.
[14] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1024.
[15] Chen Shike: “Confucius””Family Releases and Versesses”, Fenghuang’s Bookstore, 2017, page 178.
[16] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1784.
[17] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1784.
[18] Same as above, page 1003.
[19] This is just the release of Yin Yang and the Five Elements as the causes of the four-hour change from the perspective of the “Monthly Order” text, and they are all dominated by the Five Heavenly Emperors. For a more specific analysis of the problem of the relationship between the Five Heavenly Emperor and Yin Yang in Zheng Xuan’s Consciousness, you can refer to the article “Examination of the Five Rooms of Zheng Xuanming Hall” (to be published).
[20] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 617.
[21] Sun Xingyan: “Juzitang Collection”, China Book Bureau, 1996, page 119.
[22] Cheng Jun, Cheng Yi: “Cheng’s Book”, China Book Bureau, 2010, page 287.
[23] Same as above, page 170.
[24] Quoted from Huan: Volume 13 of “The Collection of Religious Notes”, Interpretation of the Tongzhitang of the Qing Dynasty.
[25] Li Jingde: “The Classic of Zhu Zi”, China Bookstore, 1986, page 1684.
[26] For example, Fang Bao said in “The Analysis of the Quotation”: “God is not two.” Jin Dong’s “Seeking Ancient Book of Gifts: Study on the Five Emperors and Five Sacrifices” also said: “The Five Emperors are the essence of the five elements, and they support Haotian to cultivate, and they respect the Haotian. Some people say that the Five Emperors are the heavens, which is not.”
[27] “The Truth of the Truth”, Shanghai Ancient Books Book Club, 2008, page 592.
[28] “Travels and Records”, Shanghai Ancient Books Bookstore, 2008, page 1024.
[29] Paying homage to the Lord Haotian, he used round bells, yellow bells, big bells, Guxi, walls and animals, and paying homage to the Emperor of Five Heavenly Heaven, he used yellow bells, four guises and red animals. For specific purposes, you can refer to the articles “Zhou Rong·Big Sailor”, “Zhou Rong·Dianrui”, “Travel Notes·Sacrificial Method”.
[30] See Wu Feifei’s “The Sage Without Father–The Controversy of Four Chapters of the Inspiration” (The Second Edition of “Study and Research” “Study and the Establishment of the People’s School”, 2013 by Chen Yun; “Zheng Xuan’s “Six Days” and the Celebration of the “Study and the Conquest” by Chen Yun; Types and their theory of the way of heaven” (“School Report of Xishu (Philosophy and Social Science Edition)” 2016 No. 2); Chen Bisheng “Zhou Gong’s Suburban Sacrifice – Zheng Xuan’s School of Education” (“Hunan Journal of Xishu (Social Science Edition)” 2018 No. 5).
[31] Zhao ZaihanSweetheart Garden: “Seven Eternals”, China Bookstore, 2012, page 33.
[32] Same1, page 33.
[33] Same as above, pages 33-34.
[34] Same as above, pages 33-34.
[35]The original work “She”, the yellow version of “Include”.
[36] Zhao Zaihan: “Seven Eternal Era”, China Book Bureau, 2012, page 34.
[She hopes that her companion can be with herTaiwan Nursing Network, but Chen Jubai is on 37] Same as above, page 1.
[38]Similar to the above, page 33.
[39] Zhao Zaihan: “Seven Eternal Era”, China Book Bureau, 2012, page 30.
[40] Li Heng: Volume 7 of “The Book of Changes and Yihai”, a complete book of the four libraries of Qing Dynasty Wenqing.
[41] Ye Liangpei: Volume 13 of “The Book of Changes”, engraved by Jiajing of the Ming Dynasty.
[42] “Yue Ling Note”: “Yuan, a plea to pray for rain.”
[43] Chen Yun, “The Types of Zheng Xuan’s “Six Days” and the Promise of the Heavenly Way”, “The Great Recommendation of the School of the Xixi Master Fan Xue Baobao.com (Philosophy and Social Science Edition)”, 2016 No. 2, Page 98.
[44] Same as above.
[45] “Mao Poetry Notes and Comments”, Shanghai Ancient Books Bookstore, 2013, page 1911.
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