[sic] The destiny of heaven is sex, the willfulness is the Tao, and the monasticism is the teaching.
The heavens change in yin and yang, and descend to the one who is the most good to establish man, called sex. He who walks according to the supreme goodness of this nature is called the Tao. Monasticism is called teaching in order to unite with heaven and even to become the world.
【Notes】
[1] Always said
Song Liwu's "Zhongyong Zhigui": "Zhou De declined and the great virtue was hidden, and the master did not say anything." The Son thinks of his worries, but he takes what he hears of his Father and Teacher on a daily basis, and writes it as a book. The first is known as 'fate', 'sex', 'Tao', 'teaching', so the purpose of the famous chapter is also. 'Life', 'Sex', Nakaya. 'Tao', 'Teaching', Yongye. Followed by 'Middle', 'He', 'Daben', 'Dadao', so the Path of Clarity. "The Middle Way Chapter": "The virtue of the Middle Way is the most important, and its righteousness is small." The first chapter uses 'fate', 'sex', 'tao', and 'teaching' to clarify the meaning of moderation, to "discipline", "fear", "caution", and "independence" to clarify the way of adhering to the middle, to use the "neutralization" of the clear body consistently, and to "cultivate" the "benevolence" of the ultimate merit. ”
Zhu Xi's "Zhongyong Chapters and Verses": "The reason why people are human, the reason why the Tao is the Tao, and the reason why the saints are the teachings, are all from heaven and prepared for me." If a scholar knows it, he will exert himself on what he has learned and will not be able to do it. Therefore, the son thinks of this invention, and the reader should be deeply aware and silent. The Four Books or Questions: "Zi Si is written at the beginning of the chapter in the name of the three sayings, although the gu is in the name of the three shifu, and the scholar can reflexively examine it because of what he refers to, then what he knows is only between the names?" If there is a saying that it is necessary to obtain the destiny of heaven, then those who know that the heavens are with me have no reason or not, and those who have the saying that they have obtained willfulness know that what I have received is heavenly, and there is nothing that should not be done. If there is a saying that he has attained the spiritual path, he knows that the reason why the saints teach me is that he can go to what he is because of what he is inherent, and it is easy to get rid of it because of what he has, and what is difficult to do with it. By benefiting from the merits of his learning and speculation because of his inherent incomprehensibility, and by the power of his perseverance and implementation, then the 'nature of the Mandate of Heaven' and the 'way of willfulness' will not be used in the future, and the 'teachings of cultivation' will be established by me? ”
Song Wei Xiang's "Collected Sayings of the Book of Rites": Lin qiong Wei Shi (邛翁) said: "Great Yi, the saint so open things to help the people also." First in "Qian" and "Kun", the meaning of inventive goodness, known as 'Dazai Qianyuan, the beginning of all materials', 'to ZaiKunyuan, all materials are born'. Whoever is dying in heaven and earth has not been worthy of the Yuan. Yuan ze is the long of all goodness, and the sect of the four virtues is also. Fuchaye, who is worried about the people, said in the "Dictionary of Genealogy": "One yin and one yang is the Tao." Then the good is also good, and the one who becomes is also the nature. 'Judas is the reason, the first to do the qi, and the man thinks that it is the sex cloud.' It is said that 'the existence of nature, the door of morality', shows people to know the nature of etiquette, and morality is derived from this. And in the end, it is said: "The work of the saint", Yi, will also be based on the principle of life. Is it that "Yi" is a book, and its big book is the main way, and does it care that it precedes this? Gu Zi thought about the "Mean" and summed it up. If it is said that heaven is destined by man, it is called nature, and if it is done with nature, it is called the way, that is, the way and the character is used as a teaching, then it is called teaching. alack! The heart of the sages, followed by a slap. Therefore, the first of "Zhongyong" is "Yi" and the first of the oath. Ma Shi (睎孟) said: "From the 'predicate of the Mandate of Heaven' to the 'predicate of the willfulness of the Tao', then the reason of heaven and man is prepared." From 'the willful way' to the 'monastic way is the teaching', then the material is the cure. There are those who have been obtained from heaven and not left behind, and those who have ruled over me and have not left things behind, so this way has the purity of heaven and earth, and the general body of ancient and modern times. The Jin (Yan) Lingqian clan (Wenzi) said: "The three of 'sex', 'Tao', and 'teaching' are the main purpose of one article." Fate, Judas pays also. Heaven pays for it, and no man can do it. Man can do it, and so willfully cultivate the path. Sex is not bad, and following it is the way. The Tao has a virtuous discipline, and the cultivation and perfection are the teachings. From the 'Tao cannot be separated', so it is said in detail that 'the willful is the Tao'. Since 'mourning the government' and going down, so I have elaborated on 'the teachings of monasticism'. From the 'Zhongni Zushu' down, so the details of the 'Mandate of Heaven are predicate'. Xinding Gu (Yuan Chang) said: "In the name of 'Zhongyong', and if the word originates from this, it is clear that 'Zhongyong' means 'the nature of the Mandate of Heaven', the 'way of willfulness', and the 'teaching of monasticism'." This nature is clear and vast, and the so-called Tai Chi is also. Conscience can be possessed, and all goodness can be fulfilled. 'Middle', 'mediocre', the saints are therefore aware of this nature. Human beings are born with this nature. In terms of form, the heavens are born of this principle and run from this reason. Now it is called 'the predicate of the Mandate of Heaven', not in terms of form, but in terms of righteousness. The principle of nature is called heaven. Heaven has a destiny, and what is reasonable cannot be violated. Human nature is based on nature, and it has to be so, so it is said: 'The destiny of heaven is sex.' 'Man is not cute, he moves with reason, and the power of the saints is finished. Hence the saying: 'The word of willfulness is the Word.' 'From what is and what is said, to enlighten the human heart with the principle of world change, so that it is said: 'The word of monasticism is teaching.' ’”
Qing Kangxi's Explanation of the Four Books of the Day and the Middle Ways (Vol. 2): "This chapter is a transmission of the Zisi Orthodox Taoism, with the principle of the unity of tomorrow's people. The first verse is where the premonition comes from. ”
[2] Destiny is predicate
Shangshu TangXuan: "But the Emperor God, surrender to the people." If there is constancy, it is only after the constancy. Han Kong Anguo's "Biography": "Emperor, great. God, heaven also. Sincerely, kindly also. Tang Kong Yingda's Shu (Vol. VII): Justice: "Born of the people, with its five constant natures, makes benevolence, righteousness, etiquette, wisdom, and faith, is the heavenly descending good at the people." Heaven is good with the people, and the king should be obedient, so the "Transmission" Yun shun people have a constant nature, which is the way of the king. Song Sushi's "Biography": "Sincerely, sincerely." If, Shun also. The nature of benevolence and righteousness is possessed by man, so the word heaven also descends. Go with the flow. Its impermanence, the change of mood and sorrow, the non-sexual also. To be able to settle this way is to be a king. Song Liwu's "Zhongyong Zhigui": "The spirit of 'constantness' of the husband is in the fate, that is, in this middle, that is, the so-called 'mandate of heaven is sex'." Obedience is based on 'sui', and some are destined to be destined, that is, yongye, that is, the so-called 'monasticism is teaching'. ”
"Zuo Chuan Cheng Thirteen Years": "The people are born in the heavens and the earth, and the so-called fate is also based on the principles of action, etiquette, and prestige, and to determine the fate." Tang Kong Yingda's "Spring and Autumn Left Transmission Commentary": "Although fate is received by the heavens and the earth, it is short and long. The natural reason is the life test, and the reverse reason is premature. It is the law of action, righteousness, and majesty that determines this fate. The length of the law of speech is determined, and if it is impossible, it will die without permanence. ”
Han Zhengxuan's Notes on the Book of Rites: "The Mandate of Heaven, which is also the destiny of heaven, is also the life of those who are born of heaven." ”
Tang Kong Yingda's "Notes on the Book of Rites": "Case: "Yi Qian Yan" Yun 'Qian Dao changes, each positive life' is also. Heaven has no body, nor does it have the destiny of words, but human feelings are born naturally, there are wise and foolish, auspicious, and fierce, and if the heavens pay for it, then the cloud 'Mandate of Heaven'. Lao Ziyun: 'The Tao is nameless, and the tao of a strong name is known.' But man naturally feels that there is a sense of rigidity and softness, or benevolence, or righteousness, or courtesy, or knowledge, or faith, which is the nature of nature, so the cloud is 'called nature'. ”
Zhu Xi's "Zhongyong Chapters and Sentences": "Fate, Yu Lingye." Sex, i.e. reason. Heaven incarnates all things with the five elements of yin and yang, qi takes shape, and reason is also endowed, and Judas commands it. Therefore, the birth of the character, because each has its own endowed reason, thinks that the virtue of the five constants of health is also called sex. The Four Books or Questions: "Heaven is destined for man, and it is the reason why man is sexual." The reason why Gaitian is endowed with all things and cannot be himself, is also fate. I am destined to be born and not to be all, sex also. Therefore, in the words of fate, it is called 'Yuan Henry Zhen', and the four hours and five elements, the kind of universal, can't help but come out. In terms of sex, it is called 'benevolence and righteousness', and the four ends and five canons, the truth of all things, are all unified in it. Although there is a difference in life in heaven, the reason is not the same. In human beings, although there are differences in temperament, their reasoning is not different. This nature of mine is therefore pure and perfect, not the cloud of Ruoxun Yang Hanzi. ”
Song Li liwu's "Zhongyong Chapter": "Man is born in the midst of heaven and earth, and the so-called fate is also." Cover from the truth of wuji, the exquisite combination of two and five, and life. The truth of infinity is the principle of innate greatness and rebirth, and it is in the heavens and the earth that people have attained to become sex. The essence of the two or five is the acquired form of qi, the transformation of life is shown to people, and people get it to become a quality. Sex, metaphysically also. Qualitative, metaphysical also. The fate of the one, the beginning of its rational qi condensation, the time when the heavens and men are endowed? However, the qi is clear and thick, so the quality is high and low. Only the first true nature, the spirit is quiet and empty, and everyone has the same thing. Wan Li is rooted in Si, Wan Shan is in Si, and gai 'The Destiny of Wei Tian, Yu Mu is endless' also. ”
Song Wei Xiang's "Collected Sayings of the Book of Rites": Henan Cheng Shi (颐) said: "'The destiny of heaven is sex, the willfulness is the Tao', the heavens descend is below, the shape of the world, the positive life, is the so-called sex also." Following its nature without losing it is the so-called Tao. ”
Lan Tian Lü Shi (Da Lin) said: "'Sex' and Tenchi Ichiya. The way of heaven descends on man, hence the name of sex. And: "The Middle One, the Heavenly Dao, the Heavenly Virtue, descends on man, and man receives it, which is sex." The Book says, "But the Emperor God, surrender to the people." The Transmission says, "The people are born from heaven and earth." This human nature is therefore good, so it is said: 'The destiny of heaven is sex.' Yanping Yang (Shi) said: "Sex, destiny also." Fate, Tenriya. The Tao is the principle of life. Mencius's Taoism is good, and the cover is originally here," "Sex, fate, and Tao, the three are one and different, and there is no difference in the beginning." Therefore, in heaven knows the destiny, in the human nature, the willfulness and the Tao, the special obedience to the words of the ear", "Yao Shun so is the law of all worlds, just spontaneous." The so-called spontaneity, according to heavenly reason is also. ”
Sima Shi of Shuishui said: "Those who are sexual, those who are born in heaven are also those who are born in heaven." The one who lives, the order also. Heaven is unspoken and selfless, and how can there be an order to be given to man? It is pushing with yin and yang, gossip swinging, five elements circulating, running at four o'clock, the news is intricate, and the changes are endless. Everything is born, each is righteous, and its quality is unique. Man is the spirit of all things, and he has the beauty of the five elements, so he has benevolence, righteousness, courtesy, wisdom, and faith, and is born with himself. Wood is benevolence, gold is righteousness, fire is etiquette, water is wisdom, and earth is faith. The foundation of the five constants, which is endowed to heaven, has to be called the mandate of heaven. Water, fire, gold, wood, non-earth and no dependence, benevolence, righteousness, etiquette, wisdom, non-faith and no achievement. Mencius said 'four ends', and if there is no integrity, it is not benevolence, righteousness, courtesy, and wisdom. Lady is born of the five elements, no questions about the wise and foolish, its five constants must have, and it is different to take care of its small and thick and thin. Or multiply, or be one hundred, or be thicker than this and thinner than the other, or thicker than the other and thinr than this, and the many and thick are sages, and the less and thin are foolish. Hence the saying: 'The destiny of heaven is sex.' ’”
[3] The word for willfulness is the Tao
"Yi Shuo Gua": "The work of the saints of the past, Yi Ye, will be based on the principle of obeying life, with the way of establishing heaven, known as yin and yang; the way of standing on the earth, known as soft and rigid; the way of establishing people, known as benevolence and righteousness." ”
Zhu Xi's "Zhongyong Chapters and Sentences": "Rate, follow also." The Word, the Way of Judah also. The characters follow the nature of their nature, then between their daily things, there is no way to do it, which is the so-called Tao. The Four Books or Questions: "The nature of destiny, benevolence and righteousness." According to its benevolent nature, it is from the father and son, so that the benevolent people love things, and all are tao. According to its righteous nature, it is divided into kings and subjects, so that it is the way to respect the elders and the wise. According to its polite nature, then respectful resignation of the verses, all the way. According to the nature of knowledge, it is the difference between non-evil and good, and it is also the Tao. Cover the so-called sex, there is no reason. Therefore, the so-called Taoists do not wait for external requests and are prepared for everything. The so-called sex, there is nothing that cannot be done. Therefore, the so-called Taoist is not artificial and omniscient, although the birds, beasts, plants and trees are born, only the form and qi are biased, and cannot be penetrated by the whole, but their perceptual movement, the opening and falling of glory, are also based on their nature and have their own natural reasons. As for the difference between the father and son of the tiger and the wolf, the king of the ants, the newspaper of the jackal, and the dove, then the deviation of their form and qi are instead derived from the existence of their righteousness, especially the nature of the mandate of heaven, and there is no gap in the beginning, and the so-called Taoist is not absent. Is it to be man-made, and is it not what man has gained? ”
Song Li liwu's "Zhongyong Chapter": "Sex, the body of the Tao." Its ontology is only ren, and its variant is called the five constants. The Tao exists in the five constants, and the Tao exists in the five canons. The five constants are prepared for oneself, and the five canons are given to all. Do your best, but be sincere with the way inside and outside. Benevolence begins with father and son, and the cell and push. Righteousness begins with the monarch, and the moment is pushed. The ceremony begins with a husband and wife, 'three thousand', 'three hundred' pushing. Knowledge begins with the eldest and youngest, and the pro-Yan Long kills Tui Yan. Faith begins with friends, and friendship with the people of the countrymen. If you do not have it, you will give it to others. He who has existed in himself is inherently true in the beginning of sex. Whoever gives to others, sex is the natural rule. This big book is therefore the Tao, and the willfulness is therefore called the Tao. ”
Song Wei Xiang's "Collected Sayings of the Book of Rites": Yanping Yang Shi (Shi) said: "As the so-called "Yi" so-called 'yi of the sages' will be based on the principle of life' is also. ”
[4] Monasticism is teaching
"Yi Zhi Ci": "Zi Yue: Easy to the end! Fu Yi, the saint so revered virtue and Guangye also. Knowing reverence and humility, reverence for heaven, and humility for the earth. Heaven and earth are set in place, and it is easy to do in them. Existence of nature, the door of morality. ”
Song ZhangJun's "Purple Rock Yi Chuan Shang" (vol. 7): "The saint uses Yi to achieve his virtue, and the magic of the mind is one with the heavens and the earth, and what is unattainable is seen, and the world is seen in deeds." Knowing, knowing, and knowing, and knowing, it can be deduced. The saints know the clarity and look up to the heavens. The transformation of morality, benevolence and righteousness, self-righteousness, so virtue is renewed day by day. The saint is righteous in the ceremony, and he bows down to the ground. The number of degrees of discipline and law comes out of itself, so the karma is rich. The way of heaven and earth, the entity of the saints in the body, so the virtue is grand enough to match the heavens and the earth to become its ability. Fu Saint is not the body of the heavens and the earth, the body is also easy. Easy and heaven and earth, not one and not two, so it is said: 'Heaven and earth are set in place, and it is easy to act in them.' 'Woohoo! Destiny is called sex, and willfulness is the Tao. Easy props are in the nature, innate, rate, survival. If the word is righteous, the self flows out, and everyone knows the heart of heaven and man. The exaltation of virtue, its royalty? The saint exhorts the hereafter to advance in the easy way, in order to send its micro-end to this cloud. ”
Zhu Xi's "Zhongyong Chapters and Sentences": "Cultivation, the quality of the festival." Although the sexual path is the same, but the temperament is different, so it cannot be without fault, and the saints are disciplined because of the deeds of the characters, thinking that the law is in the world, it is called teaching, if the liturgy, pleasure, punishment, and government belong to it. The Four Books or Questions: "The sage of speech is a taoist and a virtuous person, and he is taught to the world by legislating, which is the so-called teaching." Cover the 'nature of destiny' and the 'way of willfulness', all of which are natural, and the same as the characters. Although man has the righteousness of his form, but his clear and thick and thin endowment, there are also those who have to be different. It is the fault of the wise or the foolish, the foolish or unable to reach, and the one who gains from this may not be lost to the other. It is because of selfish desires or births, and the so-called sexual person inevitably faints and is confused, and cannot be fully received by it. If there is imperfection in sex, then the so-called Tao is inherently obedient and rebellious, and it is not suitable for what is done. Only the heart of a saint is clear and pure, the heavens are clear, and there is nothing to lose, so that it can be guarded against because of the place of the Tao, and the legislation is taught to the world, so that those who are too late to pass the line can take the middle. If there is a killing that discerns between his relatives and aliens, and makes each of them do his best, then he is benevolent and established. If there is a distinction between the noble and the inferior, and let each do its part, then righteousness is a teaching. For the sake of the system, so that it can be kept without losing, then the etiquette is taught. To enlighten and prohibit it, so that it is different but not worse, then it is known as a teaching. If he is ignorant and foolish, and no matter how big or small, he must keep his ways, so as to remove the selfishness of his human desires and restore the righteousness of Heaven. As for the things under the heavens, they go against their desires, go against their evils, and because of the suitability of their materials, so that they use the knots they take to their own lives, and they all have the charity of government. This saint is so rich that the way of heaven and earth, so that his merits of praise and praise have not begun to be strong outside the heavens of man. ”
Song Liwu's "Zhongyong Sub-Chapter": "People with the same nature, then with this way, but or the temperament is not aligned, can not know its inherent, can not be full of its nature, so precious as a saint, for the sage, for the king, for the teacher, to do their own nature, to do their best, to do their human nature, words and deeds as the law, etiquette as a code, government decrees as a model, so that the people of Si people to their feelings, restore their nature and by their way, is the teaching." The Mandate of Heaven is a sex person, and Tai Chi is therefore also a person. The willful is the Tao, and the human pole is very upright. Cultivators are called religious, and the emperor is therefore built. This middle-of-the-road righteousness also. ”
Song Zheng Gangzhong's Zhou Yi Peeping Yu (Vol. 5): "The teachings of saints can fulfill their own nature, and with the nature of all things, they teach everything that is good." ”
【Interpretation】
"The mandate of heaven is sex, the willfulness is the Tao, and the cultivation is the teaching", the first three sentences of the chapter are the general outline of the whole book of "Zhongyong", which aims to explain the meaning of "Zhongyong", and the difference between "sex", "Tao", and the principle of the unity of heaven and man is already included in it. Since Cheng and Zhu, many commentators have attached importance to interpreting the Zhongyong with the Zhou Yi, interpreting these three sentences from different angles, which is quite helpful for grasping the relationship between the terms "Mandate of Heaven", "Sex", "Tao", and "Teaching" and understanding the righteousness contained in the three sentences, which can be used as a supplement to traditional commentaries. Several representative views have been selected for a brief analysis.
1. Interpret the chapter with the "Qian" "Nine-Two" of "Yi" and the "Sixth Five-Year Plan" of "Kun"
"Qian" "Ninety-two" "Wen Yan": Zi Yue: "Long De and the one who is in the middle." Faith in mediocrity, caution in doing mediocrity, honesty in idleness and evil, good in the world without cutting, and morality and refinement. Yi said: "See the dragon in the field, see the lord." 'Junde also. ”
"Kun": "Six five, Huang Yuanji." Elephant Yue: 黃裳元吉, 文中也. "Wen Yan": "Gentleman Huang Zhong is rational, is in the body, beauty in it and smooth in the four branches, from the cause, beauty to the end." ”
Song Liwu's "Zhongyong Zhigui": "The Book says 'Emperor Descends', and the Chuan says 'The People Are Subjected to The Middle'. At the beginning of the reception, it has the perfection of heaven and earth, and the magic of the innate. In the "Qian" 'Ninety-two', the beginning of humanity, it is called 'Longde is in the middle', and entering the Heavenly Virtue, the body in this middle is also. In the "Kun" 'Six Five', the position of the king of the heart, so it is known as 'Huang Zhong Tongli, is in the body', and the position in this is also.
○ The greatness of the Tao originated from heaven. Since the dragon figure out and the humanistic interpretation, Xi painting and literary life, so the change, the group of sutra ancestors also. "Qian" 'Nine Two' said: "Long De and in the middle." Faith in mediocrity, caution in deeds, sincerity in idleness and evil, and morality. He also said: "Learn to gather, ask to discern, be lenient to dwell, and be benevolent to do." 'However, the reason why the middle way is called, and the husband is sincere to exhaust the middle way, to transform the extreme middle way, to learn and speculate to clarify the way of the middle way, and to cover all this. The way of the middle way, unique to the "Qian" 'Ninety-Two' Mingzhi, why not? "Qian" 'two', the beginning of humanity. Moderation, the essence of humanity. Three paintings in the gua column, to resemble the three talents. Man is born in the heavens and the earth, and if he speaks of the image of self-triumph, he is in the middle; if he speaks of the body of self-triumph, he is in the throne; and if he speaks of the virtue of self-triumph, he is in the middle. One has three meanings, in fact, the phase is also in the table.
○ Kaneyama clan said: "The extreme world is in the right way, and the whole world is changed to change the meaning of the mediocre." "In, its body also; mediocre, its use also." The saints are in the middle and used in the world. Those who have attained it in the middle are said to be 'sex' and 'destiny'; those who are used in the world, both 'Tao' and 'teaching', are all masters of the Tao. Taste the unformed numbers, and see that the number of heavens and earth begins in the middle, and the change of the middle union arises from nature, and cannot be moved. The people of the world are born in heaven and earth, and the so-called fate is also. Sex is based on the Mandate of Heaven, and the great origin of things, the fullness of sex, has nothing to do. To follow is to practice the Tao, and to practice is to practice is to teach. Sex, Tao, teaching, and the path of internal and external harmony are the three, and then the way of the middle. ”
Li's views mainly come from Cheng Men's disciple Guo Zhongxiao of the Shan clan, with middle finger and yong pointing, all in terms of humanity. Zhong, it is the "truth of Tai Chi", which is close to the meaning of another disciple of Cheng Men, Lü Da Lin, "The middle one, the Heavenly Dao, the Heavenly Virtue, descends on the person, and the person receives it, which is the meaning of sex." "Sex is the body of the Tao, and its essence is benevolence. The Word exists in humanity. Therefore, the first three sentences of the chapter can be summed up in one sentence: "The saints are in the middle and used in the world."
"Qian" "Ninety-two" is the beginning of humanity, "dragon virtue and right", that is, "the nature of destiny". "Faith in mediocrity, prudence in mediocrity, sincerity in idleness and evil, and wisdom in virtue", "learning to gather, asking to discern, being broad to dwell, benevolence to act", that is, spontaneous cultivation, the so-called sincerity and perfection, the way of the ming and the middle, and the transformation into the world, all come from this. The "Sixth Five-Year Plan" of "Kun" is the "position of the king of the heart" and the right position of the middle. Its theory means that there is soil and people, and dry soil is not kun soil, and it is impossible to achieve its position. The human heart is empty and the heavens and the earth are in the void, and the elephant is in the void. The meaning is probably that the heart of the saint is too vain, and he establishes the right position of the world without losing his knots, such as the Yellow Emperor Yao Shun hanging on his clothes and ruling the world.
Song Lin Li's "Collected Interpretations of the Zhou Yi Jing" (Volume 1): "Huang Zhong, the color of heaven, in the five lines of earth, in the five things for thought, in the five constants for faith." Benevolence, righteousness, and wisdom are all out of faith, so Huang is the general reason; east, west, south, and north are all in the middle, so Huang is in the right position; the four branches and hundreds of bodies are all listened to the heart, so the yellow is the dwelling body, and the six and five are called. Yellow is the color, but there is brilliance also. Hence the name 'beauty in it'. Yin is the yang, Si is beautiful. Judah 'Six Threes' of 'Containing Chapters' also. Mencius said: "Benevolence, righteousness, and wisdom are rooted in the heart, and their color is also seen in the face, on the back, and in the four bodies." The four bodies are self-evident, and they are free from the four branches, and they are born in the cause! Song Guo Yong's "Guo's Heirloom Yi Shu" (volume 1): "A gentleman has the most beautiful virtue and can understand the principles of the world, so he can be the right king, the body of the king, and the virtue and the position are also called." It is close and smooth in the four branches, large and developed in the cause, seen in the four directions and far away, nothing more than the virtue of the middle. It is enough to protect the world, and it is the ultimate in virtue. The way of the saints to rule the world and the country must be based on the small cultivation of the right mind, and it is only the reason that the 'Six-Five- And' gentleman originated from the cause, covered by the beauty in the middle, and can understand the world. ”
2. Annotate the beginning of chapter 5 of the "Lexicon"
The original text of the fifth chapter of the "Genealogy of the Dictionary":
"One yin and one yang are the Tao, followed by goodness, and the nature of the one who becomes." The benevolent see is the benevolence, the knower sees the knowledge, and the people use it daily but do not know, so the way of the gentleman is rare. Manifest all benevolence, hide all uses, drum up all things without worrying with the saints, and the great cause of virtue is perfect! To be rich is to be great, and to be new is to be virtuous. The meaning of life is easy, the meaning of image is dry, the imitation of imitation is kun, the meaning of extreme number is to occupy, the meaning of change is to be things, and the impermanence of yin and yang is god. ”
Qing Qianlong's "Imperial System Of literature second collection • Reading the Yi • Lineage Of Words uploaded" Chapter 5 Shuyi (vol. 36) (Edited by Liang Guozhi and Dong Xuan): "In this chapter and the first chapter of "Zhongyong", Zi Si may have the meaning of the chapter! Gai 'one yin and one yang is the Tao, followed by goodness, and the nature of the becoming', that is, the so-called 'nature of the Mandate of Heaven'. 'The benevolent see is the benevolent, and the knower sees the knowledge', that is, the so-called 'willfulness is the Tao'. 'The people use it every day but don't know it, so the way of the gentleman is rare', that is, the so-called 'monastic way is to teach'. ”
Qing Hu Xu's Zhou Yi Han Shu Shu (Zhou Yi Han Shu The first four verses say 'the nature of the Mandate of Heaven', but it is all about the Heavenly Dao, seeing the surrounding of the Tao in the heavens, and the characters, the whole, the whole, the subtle, the new and not poor, the rich and the full, the change of yin and yang, because after the form, it is the great use of the cloth (scattering also), so it is said. The last verse of the words is easy to become unpredictable in the yin and yang, can not be the use of this way, the same as the 'willful way', especially "Zhongyong" words, this word "Easy" ear. The Tao is easy in heaven, and the easy is also in the way of man. ”
The Second Collection of Imperial Texts differs from the Commentaries on the Covenant. Hu Xu's view, from "one yin and one yang is the Tao" to "the new is the shengde", is to say "the destiny of heaven is the sex". The similarities between the two are that "one yin and one yang" refers to the Mandate of Heaven. "One yin and one yang" means the same as "yin and yang" in the "Way of Establishing Heaven, Yin and Yang" in the "Saying Gua". Tang Kong Yingda's Zhou Yi ZhuanShu voluminous volume: "Case of Qian Chisel Degree" Yun: Confucius said: 'Yang three yin four, bit of Zhengye. Therefore, the Yi Gua Sixty-Four is divided into upper and lower and like yin and yang. Fuyang Dao is pure and strange, so the "First Part" is thirty, so Xiangyang is also. The vagina is impure and occasional, so the "next part" is thirty-four, so the law yin is also. "Qian" and "Kun" are the origin of yin and yang, the ancestor of all things, so they are the beginning of the "First Part" and are respected. Away is the day, kan is the month. The way of the sun and the moon, the meridian of yin and yang, so always all things. Therefore, "Kan" and "Departure" are the end of the previous part. "Salty" and "Constant", the beginning of men and women, the way of husband and wife. The prosperity of humanity must be by husband and wife, so they flatter the ancestors and are the lords of heaven and earth, so they are the beginning of the "Next Part" and the noble ones. "Ji Ji" and "Un Ji" are the finalists, so Ming Is cautious and full of king's way. In this way, the first and second parts, as determined by King Wen, are made by the Master to interpret its meaning. ”
Qing Hu Xu's Zhou Yi Letter Notes on the Transmission of The Lineage (Vol. 13): "Yin and Yang, the movement of Taiji, and the magic of deification." The Taoist, the great use of the full circumference of each other, because when the square moves, non-form qi can be grasped, so it is said yin and yang. This Yuan's Heng ye, the great use of Li Zhen, is known to be in it, so it is called the Tao. The Unhealed Yuan, or Tai Chi, is incredible and unspeakable. The picture is from two instruments, added to six paintings, and the principle of all things is prepared, all of which are the work of this yin and yang. Therefore, the saints have done something in the world, and the way of reaching the fourth day is attributed to all yin and yang. The husband is easy to risk the way of the world, the big and economic counselor, the small and the husband and wife living room, the language is quiet and quiet, all the way is also, all of this yin and yang are filled with Zhou Buhao. Therefore, it is said that 'one yin and one yang is the Tao'. Yin and yang are both metaphysical and visible. 'Goodness' and 'sex' are both qianyuan and yin and yang, so they are thought to be the Tao. Sex, then the matter of 'keeping the harmony of the too much', is said to be after yin and yang. The principle of Gai Yiyuan is the essence of Tai Chi, not something to say, but something to speak of, all of which are prosperous and virtuous. 'Succession', as far as the giver and the receiver are concerned, the nature of enlightenment has its own origin, and it is also seen that the heavens and the people are also one. 'Goodness', that is, the goodness of long-term goodness, comes from 'Baohe Taihe', there is no anger at all, and it is vitality. The Qianyan says that 'each righteous life' is a matter of endowment, that is, 'the predicate of the Mandate of Heaven', and this meaning is already in the previous verse. However, if you receive it from others, you will continue it. Then there is the righteousness of obedience and non-violation. The "Wenyan" of the "Qian" ("Yuan Henry Zhen") says "Chang Shan", "Jia Hui", "Harmony and Righteousness", and "Doing Things", which is the matter of the recipient, that is, "the way of willfulness". However, the four words 'Yuan Henry Zhen' will be mentioned above, and the protection of Taihe is from Qianyuan, and the inheritance of goodness and the formation of sex have their own ears. What is what is original and what is appropriate is followed, and it is said to be followed. The four virtues are complete, and there is no lack of debt, which is said to be successful. The word '成' is similar to 'each zheng', and The Sadashi of Profit is also. In terms of succession and endowment, it is self-receiving. Successors, one endowed and the other, continuous and endless. ”
Third, use the "Qian" gua "Yan Ci" and "Wen Yan" to explain the beginning of the chapter
"Qian Yan": "Great Qianyuan! All things begin, and they rule the heavens. Clouds and rain, products and logistics. The Ming Dynasty begins, the six are formed, and the six dragons are multiplied to conquer the heavens. The dry path changes, each life is righteous, the yamato is preserved, and the nari is sada. The first thing to come out, all the countries of Xianning. ”
The QianWenYan says: "The Yuan, the good is also the long." Heyon, Kayuki will also. The sum of the good, the sum of righteousness. Chastity, the work of things also. A gentleman is good enough to grow up, a good will is enough to be courteous, a good thing is enough to be harmonious, and a virtuous enough to be an officer. A gentleman who practices these four virtues is called 'Dry, Yuan Henry Zhen'. ”
Hu Xu's Zhou Yi Hanshu (Zhou Yi Letter Book Notes on the Zhou Yi Shangjing And GuaHua Primitive) (Vol. 1): "Qianyan says 'the predicate of the Mandate of Heaven', and the Wen yan says 'the predicate of arbitrariness' also. Taihe, qianyuan's anger, the root of life, self-drying, indistinguishable, so Hun is too harmonious. To be possessed by others, there are four virtues that can be verified. 'Guarantee' is inherent in its words, and it is exemplary and unruly. 'Unity' means that it is condensed and not dispersed. If you do not know the "Qianyan" and specialize in the matter of empowerment, then you will not understand the book of Zhou Yi as the preaching of the saints. ”
Ming Yang Jue's Zhou Yi Debate (vol. 1): "Yuan is the chief of goodness, Heng is the meeting of Jia, profit is the sum of righteousness, chastity is the work of things, and 'the destiny of heaven is sex'." 'Physical benevolence is enough to grow a man, Jiahui is enough to be courteous, profit is enough to be harmonious, righteousness is enough to be an official', 'Willfulness is the Tao' also. Fate and sex are one also. Descending from heaven is destiny and has a human nature. Sex and Tao Yi also. Unity of the mind is sex, seen in the path of action. The body uses a single element, and the microscopy is also uninterrupted. ”
Hu and Yang's explanations are in line with Kong's interpretation of the "Mandate of Heaven" with "the change of the dry path, and the right life of each person", the Zhu interpretation of the "Mandate of Heaven" with the Four Virtues, and the "Nature" of benevolence and righteousness. The "Lineage" "Successor is good", that is, the four virtues of the "Qian".
Fourth, use the "Saying Gua" to explain the beginning of the chapter.
"Saying Gua Gua": "Exhaustive reason to the point of life." The work of the saints of the past will be easy to follow the principle of life. It is the way of establishing heaven, known as yin and yang; the way of standing on the earth, known as soft and rigid; the way of establishing people, known as benevolence and righteousness. ”
Yuan Baoba's Zhou Yi Original Purpose (vol. VIII): "Sex is reason. The popularity of Heavenly Reason, which gives all things, is the name of destiny. What man receives, no bandit is good, is sex. It is easy to be poor and natural, so that people are exhausted to the point of death. Oh yeah! The source of life? 'The destiny of heaven is sex, and the willfulness is the tao', the work of the saints of the past is easy, and the husband is in vain? It will teach people the principle of life. Han Liu Shao's "Character History, Nine Signs": "Han Yuanyi is the quality, and yin and yang are standing." Song SuShi's "Dongpo YiChuan And Genealogy": "Sex, so the person who is human." There is no way to become enlightened. ”
The above four angles of interpretation, in fact, the same theory. Hu Xuyun: "Daoist, it is easy in heaven." Easy, in the way of man. In the Tao, yin and yang are spoken, and in the easy words are clean. Synthesizing these materials, the meaning of the first three sentences of the chapter can be understood as, Tai Chi yin and yang change, in artificial nature. A gentleman who is sincere and benevolent, and who is in harmony with the Heavenly Dao, is the successor to goodness and fulfillment. "One yin and one yang is the Tao, followed by the good, and the nature of the destiny", that is, "the nature of the Destiny of Heaven"; "the benevolent person who sees is the benevolence, and the knowing person sees the knowledge", that is, "the willfulness is the Tao"; the "Saying Gua Gua" "exhausts the nature of reason, so that life", that is, "the cultivation of the Tao is the teaching", the so-called Tao and the work of existence, tomorrow the principle of human unity, the fullness of one's own nature, with the fullness of the nature of heaven and earth, into the world. Qiankun is the lord of yin and yang, so the words 'fate', 'sex', 'Tao', 'teaching', then Qiankun is also among them.