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Zhu Zi’s Taoist body refining—using the body, shape, body use and reality as the middle
Author: Cui Haidong (Associate Professor, Jiangsu Science and Technology College of Humanities)
Source: “Zhiru Journal” Issue 5, 2024
Abstract: When Zhu Zi describes his thinking on “Taoism”, in addition to the rational and economic relationship, he also focused on distinguishing several concepts. First, the body and form. The former often touches the “original body” and the “bodily body”, while the latter emphasizes “Tao is invisible” and “with Tao as body”. Second, Song Wei knocked on the table: “Hello.” The body and the use are the first and the body are the principle of the body, and the use is the principle of principle; secondly, the body is mutually generated, including the physical form, that is, it is not separated, and each has its own physical form, and the shape is static and static for mutual use. Something derived from something is the former, and this derivative can only be used for use. Again, the phase division is divided into two, and only if the physical use is considered two can be said to be one source, and the principle image is two, and only if it is said to be tiny and without any intercourse, it can be said to be tiny and without any confusion. Third, we specifically propose the concept of “physical” to emphasize the metaphysical essence – the truth of the theory is not rash and priority. However, this kind of physical transformation of the natural law violates the essence of the uni-centered theory of the pre-Qin Confucius Gate, solidifies the direction of the dualistic theory of Cheng Zhu’s own rationality, Taoist instruments, and body, and constructs a three-in-one elephant world of principles (body), atmosphere (object), and elephant (use), forming two aspects of the principle of nature and the subject of confidant. These theoretical difficulties all indicate the later Confucianism’s breakthrough in Zhu Zi’s learning.
Keywords: Zhu Zi Dao Body Original Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Physical Previously, scholars have had many macro discussions and no need to do repetitive tasks. By further resolving and refining several related concepts of Zhu Xi’s Taoist body, we can find that when Zhu Xi described his thinking on “Taoism”, in addition to the rational and economic relationship, he also focused on distinguishing the body from form, body and application, and specially proposed the concept of “physical”.
1. The body and the shape
When Zhu Zi discussed the “Tao Body”, he paid great attention to distinguishing the body and the shape. The former is often called “the body of nature” and “the body of bones”, while the latter is divided into “Tao without shape” and “the body of Tao”. We can use the relevant content of the chapter “Zhu Zi’s Collection of Words” written by Zhu Zi, a teacher who discussed the relevant content of the chapter “Zi’s on the Sichuan” in the “Collected Notes of the Discussions” to evaluate the profound meaning of this.
First, the original body. Refers to the original state of Taoism – both existence and activity. As Chen Chun asked: “Looking at the Liuhe area, ‘The sun goes by the moon, the cold goes by the summer,’” ‘Four hoursAction, all things are born’, this is where the Tao uses wind and behavior are discovered. In short, in this way, when it comes to biochemical changes, without a breath, is it the Tao? “Zhu Zi replied, “This body and use is yes, but the word ‘多’ is not known, so it becomes a common use. ” (1) In this conversation, Chen Chun believed that the sun, moon, cold and heat, and the time of life in Liuhe are the phenomena generated by the use of Taoism. In short, in terms of these phenomena, the Taoism can be seen in terms of their biochemical characteristics and no breath break. In fact, Integrate the pipelineThis section of dialogue includes three things: one is the sun, moon, summer, and time, the phenomenon of things and things are born, and the second is “there is no breath in the way of biochemical process”, which is the activity of the Tao body, that is, the use, and the third is the reason why “there is no breath in the way of biochemical process” is that it is the existence of the Tao body. , that is, the body (details below), the relationship between the three is the body (existence) → use (activity) → phenomenon. Because of this division, Zhu Xi reminded Chen Chun that the phenomenon is the phenomenon, and the Tao body is the body of Tao. It is impossible to use the word “total” to understand the complexity, otherwise it is the phenomenon of Tao body. Therefore, after listening to it, Chen Chun immediately wrote the original text of the “Collected Notes on the Confucianism”: “The past passes, and the coming continues, without a breath of stopping, which is the original nature of the Tao body Caring. “Zhu Zi replied, “That’s what it means. ” (2) The so-called “continuation of the past without a breath and without touching the natural phenomena under the body is the state of “activity – use” of the Tao, so Zhu Zi recognized it. From this conversation, it can be seen that Zhu Zi’s judgment on the nature of the Tao and the use of the Tao. However, it is discussed strictly, so the continuation of the past is only the activity of the Tao. This conversation is confusing to the existence of the Tao without saying.
Later, Xu asked Zhu Zi and said that Zhang Hang, a student who started Cheng, said, “This is irreverent.” Cheng Zhang’s answer to this was “A irreverent, but it depends on the reason why it is so irreverent.” Zhu Zi said, “It is irreverent, but it depends on the reason why it is so irreverent.” This requires that you truly see that “therefore,” so that you can understand the meaning of this. If you just say “the sky is only high, the earth is only thick”, it means that you have nothing to say, so “you should look at what this is like” (3). In this conversation, Zhu Zi expressed the existence nature of the Tao that was indescribable in the previous paragraph. He believed that “no sacrificial” is not a complete word, because the phenomenon of “no sacrificial” is just the use of Tao rather than the original body. “So this kind of person” means that the indesacrificial inconstraint and root is the Tao. In Zhu Zi, Tao is a world of “empty” in theory, outside, “invisible”, inside, “no emotion, no sacrificial, no artificiality”, as long as it is used through its use Talented to think of it. This kind of use means that the transformation of wind and movements are in all things, which is the phenomenon.
Therefore, the original body of Tao is the basis of the phenomenon. However, “reason” is not a dead thing, it only has inactivity, but is always used in wind and movements without a breath. It is precisely because of this that Yichuan and Zhu Zi would use the continuous movements of the sun, moon, cold, summer, water, and other continuous movements to flow, such as Taoism..
Secondly, Taoyuan is incompetent. This term is relatively simple, referring to the shape of the big road without any invisibility. For example, Zhu Zi once said, “Cheng Zi’s words of ‘Tao is body’”: “Tao is visible invisible. Only looking at the sun and the moon, cold and the summer, water flows continuously, and things are not decayed, the one who shows it is the body of tactile.” (4) This is the belief that the Tao is not invisible, but it is only manifested by the phenomenon of sun and moon, cold and heat, and as for “Tao is body” see the following. Huang Yi just recorded that regarding “the metaphysical means the way, and the physical means the tool”, Zhu Xi pointed out that “the Tao is originally without body, and these four are not the body of Tao”, but you can see the “body of Tao” from here. For example, “no sound and no smell” is the Tao, but the words that are specialized from “no sound and no breath” cannot be discovered. Therefore, “there are these four” to realize that “no sound and no smell”, so it is said to be “in harmony with Tao…” Liu Xia asked later: “Like charcoal and fire?” Zhu Zi replied: “It’s just a little bit like this.” (5) In Zhu Zi, the phenomenon is not the Tao body. Tao is the metaphysical “no sound and no smell” of “no sound and no smell” in a “little world” rational world, without any visible body, so it can only be seen in the phenomenon. However, this metaphor used in the application is obviously not necessary. Because charcoal and fire are both physical and sub-district, Zhu Zi used the word “小”. In this meani TC:
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