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The Purpose in “Nanjing Yishu” – Using the hexagram order as the middle
Author: Yang Lang (Qinghua University)
Source: Original from “Wenya: Zhang Feng, Confucianism and the Construction of the Family”, edited by Zhou Jingyao, published by Guangliang Sun in the May 2016 edition
Source: Confucius was the 2568th year of Dingyou, June 12th, Guisi
Jesus July 5, 2017
“Nan Zheng Yishu” is not a very respectable work. Among Zhang Feng’s academic works, its position is not as good as “The Interpretation of the Speak of the Speak of Mencius”, and its influence is even less than that of “The Interpretation of the Speak of the Scholars” by his father Zhang Jun. One of the historical consequences caused by this situation is that this book is gradually relaxed. Now, this book only contains five volumes: “Xi Zi” Volume 1, “Shi Ji”, “Xu Gua”, and “Xu Gua”. With such a simplified article, we naturally find it difficult to fully understand Zhang Feng’s Yixue, but this does not affect our discovery of the uniqueness left in this book. Moreover, “Shiru” to “The Legend of the Cong” are the components of “Yi Ji”, so we have relatively independent nature. The annotations of these words can reflect many of the key knowledge that the annotators have about Yi Xue. What this article discusses is a key point like this.
There is a passage in “Xii Xiao” that is well known: “In ancient times, the king of the Bao family was the whole country. He looked up to the sky and looked down to the earth, and observed the text of birds and beasts and the appropriateness of the earth. He took the body nearby and took the objects far away. So he started to create the Eight Trigrams to communicate the virtues of the gods and to sing the feelings of all things. He made the trench and used the trench to make the trench, and used the trench to make the trench.” This is a story about Mi Xi’s situation of looking up to see the Eight Trigrams, and then it was a specific production (“set to be the trench and made the trench”), and this production was taken from the trench. Next, from “Bao Feng’s family, the Shen Yuan family” to “all officials and even the public can observe it, and the clues are all things in ancient times, and each production has its corresponding hexagram – expressed by “clas of clues”. The focus of this passage of text is to explain the relationship between the production of civilization and the corresponding relationship between the hexagrams – what kind of subtle and certain connection does “contact and make the Internet” have with the separation hexagrams, “book contracts” and the granular hexagrams? “Nan Yishu” also reappears like this. But the key point of this article is not here, but a relatively less plain problem in this text, which is related to history.
In Zhang Feng’s eyes, “Term”》This paragraph talks about not only the origin of Yi Gua and civilization production, but also the orderly history of the progress of civilization. Finally, Mi Xi painted the hexagram, used as a net snail (take the zodiac sign), then Shen Yuan was excited, used as a plow (take the zodiac sign), “the sun is the market” (take the zodiac sign), and then Huang Emperor Shun rose up, hanging his clothes and governed (take the zodiac sign)Caiming a month’s price. Until here, articles describe the production according to an accurate historical coordinate, which requires all the critics to view from “network” to “hungry clothes and govern” as a sequence of historical processes, rather than a series of random or occasional historical events. However, although the exact sequence of this production cannot be denied, it does not seem that teachers and scholars must explore the profound meaning of this sequence. Most of them only regard this view as a kind of intuition in history. They pay attention to the relationship between the Internet and the direction between the hexagram, the lei and the lei and the hexagram, the market and the shi Ke, the clothes and the Qiankun, and the sequence of the direct network, the lei and the city, the market, the clothes (and the corresponding lei, the lei, the shi Ke, the Qiankun hexagram) is not within the focus of the eye. But in “Nanhua Yishu”, Zhang Feng focused his own vision here. From “network” to “piercing”, the actual sacred life contains the process of this kind of human history:
The food produced by heaven produces sperm; the food produced by earthly products produces gas. At the beginning of the life of people, they fight with birds and eat meat and drink blood. They are not just wasteful gifts, but the lustful wind is nourishing. The sages were worried about it, so they used plows and hoes to teach them how to grow, so that the land can nourish their energy.
“Punish the cracks of birds and eats blood”, this is the life state of the people after making “network” to “get harm to it” and “become peace of mind” after “living the people”. This state will inevitably lead to “delusional style”, so the sages make plows to nourish the people’s atmosphere. Therefore, the history from “network” to “piercing” is certain from the perspective of the social process, but in terms of the sage’s dedication, it is appropriate. If you know that farming is poor and your life is abundant every day, you will be able to “change everything with nothing” and “get what you have”. The reason why Emperor Huang Shun was hanging his clothes was because the Mixi Shenyuan was built on the Internet. The conditions for raising the conditions for teaching, the plowing hoe was used to cultivate the farm, and the plowing hoe was used to cultivate the farm, and the market was used to buy and sell it. People know that food is full of desire and desire, and people have goods and wealth and desires to become more and more prosperous. Emperor Huang Shun could not understand its changes, but the custom of sages was born and violated by invasion. This was no other. He had eaten and had a hot clothes, lived in vain but had no teachings… So the saint made clothes to compare with the freshness of the fraction and the divine state, plus the heroic spirit of the rosy and the body of Ye Qiu. Therefore, the hanging collar is the mysterious colorThe elephant Tao, the folds are slept, the color is scattered and the elephant things… so that people can know that there are kings and ministers, fathers and sons, and there are distinctions between high and low, so that the flying plants, mountains, rivers, ghosts and gods all have their own differences.
The reason is that from “network” to “pier”, to “market”, and to “clothes”, it is a certainty that the social life continues to progress, but this kind of life must also live up to the breeding problems of the customs. The sages must be able to understand this, so as to safeguard and educate the people. Therefore, Zhang Feng saw the double appearance of Yi Dao here. On the one hand, it was the orderly progress of social life. There seemed to be a kind of divine will – “helping it by heaven”. On the other hand, it was the tacit understanding between the saints and this divine will, and with their own energy, it helped to become the divine way – “transformed by gods.”
If Zhang Feng’s above description of the orderly progress of civilization or is only guided by those that are sure to be historical time coordinated (Mi Xi, Shen Yuan, Huang Di, Lu, Shun) in the article, then for those subsequent articles that lack time coordinated, when Zhang Feng still focused on the orderliness of a historical process, it would undoubtedly show that his gesticism had a strong thinking orientation. In “The Book of Changes”, Kong Yan believed that from “hanging clothes and governing the whole country” to “book contract” was the “nine things” of “Huang Emperor Shun took the Yi hexagram to control the image”. As for the connotation or profound meaning of the order of the nine things in the text, he has not seen it. Zhang Feng saw the meaning of the preface of the “Nine Things”, which is similar to the previous paragraph, and it is difficult to hide the determination of historical progress and the good intentions of the sages. The purpose of making “clothes” is to “change people who want to be close and not to see them”, but “the obstacles in the Sichuan road are not good enough”. As long as you rely on the benefits of the boat and car, you can “visit the whole country like a family, and China is like one person.” However, the manpower is lacking to lead to the distance, so we need to “swallow the cow and ride the horse”. There are both boats and oars and carriages. Although it is conducive to the people’s travel, it can also attract “thugs”, so it has to be “a heavy blow”. Life is so convenient, safe and guaranteed, so people can make the food more refined, so “break the wood into a pestle, and dig the ground into a mortar.” That’s how Zhang Feng discovered
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