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The development and completion of the “Xinyi” statement – from Yang Jian to Liu Zongzhou
Author: Duan Chongyang (postdoctoral fellow at the Shandong Confucian Advanced Research Institute)
Source: The author authorized the Confucian Internet to publish, published “Zhouyi Research” No. 3, 2024
Abstract: The leadership of “Yi” has become the focus of the “Xinyi” statement, and it is also a feature of Yi philosophy from Yang Jian to Wang Yangming and Liu Zongzhou. Yang Feng simply believes that the activities of all images and minds in “Yi” are the same as “one atmosphere”, so “heart” and “Yi” are based on “energy”, that is, “straight heart”. However, the “one” obtained in this way fails to explain the relationship between “heart” and “things”, nor to clarify the root of kung fu. Therefore, through the relevance of mind and matter and the use of confidants, Wang Yangming not only clarified the homogeneity of “heart” and “Yi” (things), but also pointed out the path of kung fu, and added the lack of “straight heart” in the use of objects. Liu Zongzhou understood why “Yi” is “Yi” through the mind’s plot of “Yi Xiang”, and also understood why “Yi” and “Yi” are “one” through the “heart”. Wang Yangming and Liu Zongzhou mastered the “one” as the whole of “Yi” won based on “psychology”, and realized the development and completion of the “Xinyi”.
The Yixue is the foundation of the Song and Ming dynasties. Zhang Xu, Cheng Xi and Zhu Xi all interpret the works of “The Book of Changes” and use the explanation of the “The Book of Changes” to clarify the theoretical system of itself. Similar to this, there are also many Yi studies in the study of the mind in the Song and Ming dynasties, such as Yang Jian’s “Yang Yishu”, whose theoretical focus is “Xin Yi”. Teacher Zhu Bokun proposed: “The Yi school of the mind school, in terms of its interpretation of the hexagram and the lineage, also belongs to the Yi school, but it is also different from the Qi school and the Academic school. This school talks about Yi based on the mind and nature, and takes human hearts as the highest model of Yi school.” “The Academic school explains Yi based on the regularity of things, while the Mind school explains Yi based on the principle of human heart activities. . ”【1】 Interpretation of the “Yi” with the heart is the main flow in the history of Yi, “The emergence of King Shu’s mind learning Yi is an in-depth evolution in the history of Yi. Yang simply summarized the model of Yi and learning into the study of mind, and developed Yi and learning from the perspective of mind. This is an indispensable or lacking major section in the history of Yi and the development of Chinese Yi”【2】. However, the academic community’s discussion on the “Xinyi” theory is now focused on Yang Jian, and it has failed to assess the overall structure of the “Xinyi” theory within a serious perspective, especially when Liu Zongzhou Ming confirmed that “Xinyi” theory is the focus of its own theory, such research and improvement is obviously needed to be fully improved. At the same time, the existing research has also pointed out some problems in Yang’s rational theory, but failed to focus on the later evolution of the study of the study of “Xinyi”, and mostly just stayed in the analysis of the study of relevant figures. In this regard, this article takes Yang Qing’s “Xinyi” and its shortcomings and evaluates the recommendation of “Xinyi” in Wang Yangming and Liu Zongzhou.and complete, and then clarify the basic structure of the “Xinyi” statement.
1. “The Tao is broken down”: the basic structure and problems of “Xinyi” by Yang Jian
In the opening of “Yang Yi”, Yang Jian clarified the main theme of Yi: “Yi is one. One is the “Yi”. It is also the “Yi”. Pure—the one is called Qian, the one is called Kun, and the one is called – ⁃⁃ is called Zhen, Kan, Gen, Xun, Lu, and Lu. In fact, they are all different names of Yi, and the beginning is not the essence of the root and the end are the finest, rough and fine. Therefore, Confucius said, “My way is to steer it,” and Zisi also said, “The way of the six harmony is, and the things are not entrusted.” The Eight Trigrams are the changes of the Tao of Yi, and the sixty-four hexagrams are, It is also the change in the transformation. Things have fineness, Tao has no fineness, virtue has goodness, Tao has no goodness and inferiority. Those who are clear-minded can see that the characters of Liuhe are all in my nature, and the changes of Liuhe are all changes in my nature. How can they be between the essence and the roughness of the root and the end? “[3] This paragraph expresses three focus points: First, “Easy” is “one”, which is also It is the “-” as the basic symbol of the “Yi”, and the changes of Qian, Kun, Zhen, Kan and other changes are also the “Yi” as “one”; secondly, the changes of all things (i.e., the sixty-four hexagrams and 384 lines) are also the changes of human nature while changing the “Yi”. Thirdly, only those who “heart-to-heart” can master the second point. In other words, what Yang Jian’s Yi study wants to understand is that although all things in Liuhe are different from image, they can be regarded as “one” in terms of “Yi”, that is, “the way of Liuhe is something that is not something to be paid”, and this little leadership has formed a kung fu himself, that is, “I do it with one way to care for it.” Therefore, Yang Qing’s brief explanation of the “Yi” first requires explaining why the Eight Trigrams and even the sixty-four Trigrams can be said to be “one”, and then through this explanation, it is proved that “Xin Yi” or “Ji Yi”.
Why are the first differences between the three hexagrams of “The Book of Changes”? Or, “There are sweet smiles and angry words, you should be calling your boyfriend. The door of “The Book of Changes”, but when the Book of Changes is correct, you can say this way” (The Book of Changes, the Seventh Book of Changes, page 1981), Yang simply believes that the three “The Book of Changes” (“Seventh Collection of Selected Collection”) (Page 1981). The difference in the first hexagram of Yi) just shows that for “Yi”, the difference between Qian, Kun and Zhen, Kan, Gen, Xun, Lu, and Lu is only “pure” or “multicultural”, “all things, one thing and eight names… The shape is detailed, and the Tao is not detailed… or the first Gen, or the first Kun, it is clear that the eight trigrams are all Yi. The Tao is changed to eight, and the change is eight, and the Tao is actually one” (Seventh book of “Simplified Collection of Yang Qin”), page 1981). Yang Jian proposed two types of “one” here: “one thing” and “one path”. From the perspective of “things”, the images of the Eight Trigrams are understood as differences in the objects that are united; from the perspective of “Tao”, the images of the Eight Trigrams are marked by a unified order. “Things” and “Tao” are two different mastery of “One”, and in Yang Jian’s commentary, “One” of “Tao” is the way to achieve “One of “Things”.
When explaining the Tun hexagram, Yang said simply: “Tun is the Tun.Qian and Kun do not need to be too small, Qian and Kun do not need to be too early, and Tun and Meng do not need to be too late, since they are both qi and wei, that is, Qian and Kun. The one who divides the foundation and the end is ugly. ” (The first volume of “Yang Yan Sui Collection”, page 50) There is no difference between the order and the root and the end of the sixty-four hexagrams, because the “Tao” in each hexagram is the same, and the leadership of “Tao” will be rewarded with the hearts of the people. For example, although the Tun hexagram has the sign of “not being understood”, that is, “Kan is a disaster, and the fortune is difficult. The lower is shaken above Kan, and the first communication is not connected, so it is difficult to have Tun. It was shocked again, and it was in the middle of the road, and the watch was blocked but not connected. Among the six paintings, this elephant writes the view” (the first volume of “Yang Yan Sui” Collection, page 50), but “Tuan” also says “the rich man’s fortune”, which is because of “the beginning of the mind, the origin of the tun. The beginning of thought is not thinking. The Master said, “What do you think about and what will happen to the whole country?” This is what it means. I will not reconcile this, so I will not say anything. How wonderful! If Tunyuan is here, the garrison will be connected. Isn’t it good to have a good place? Is it not profitable to have no harm in garrison in this way? Is there any loss of S Yuan and Hensley?” (the first volume of “Yang Yan Selected Collection”, page 50), that is, when ask TC:
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