【丁為祥】兩宋道學敘事中一包養行情的一個誤枉之論——張載與二程“京師論《易》”說的構成及其傳衍

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A misunderstanding in the Taoist sect of the two Songs——The structure and its evolution of Zhang Xiu and the two Chengs’ “Beijing Teachers Discuss the Book of Changes”

Author: Ding Haoxiang

Source: The author authorized the Confucian Internet to publish, original article “Southern Academics” 2022 Issue 2

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Abstract: Zhang Xiu and the Second Cheng’s “Jing Master’s Discussion on the Book of Changes” can be said to be a supreme case in the history of Taoism in the Two Song Dynasties. From a certain level, the relevance and sorting of “Lian, Luo, Guan, and Gu” as mentioned by Taoism is based on Zhang and Cheng’s “Jing Master’s Discussion on the Book of Changes” and its speech. However, this statement is not entirely derived from the truth of history, but its structure has the characteristics of some kind of superimposed derivatives and “layer accumulation”. Historical reality occurred in 1056, and his first proposal was “The Acts of Teachers of the Chief Teachers” written by Zhang Xun, a student of Zhang Xun in 1079. The specific method is Zhang and Cheng’s “study” – “the key to common Taoism”, and soon he was “in no way”. The clear recognition of “https://sites.google.com/view/sugarpapa”>官网彩” and the criticism of “no jealousy”; as for its re-publication, it was from the twilight student Yin Yin, who was a dying student in Cheng, who was the saying “Beijing’s discussion on the “Book of Changes”. However, because the fact happened before Yin Ying’s lifetime, and he had never seen Zhang Shu and Cheng Jun in his life. Therefore, this becomes a confused book that no one can say.

After the Song Dynasty, Zhu Zi read books on the two Chengs since he was a teenager, but when he wrote “The Pictures of the Six Teachers and Chief Teachers”, “Recent Thoughts” and “Yiluo Jingyuan Records”, on the one hand, he admitted that “the learning of the sacred canal is actually a single tree.” , and at the same time, he added: “The origin was created by the two teachers and teachers.” As for “History of the Song Dynasty: Taoist Essays”, he also included all the words of later generations. Therefore, in the Ming Dynasty, Huang Zhongzhao wrote in his “Preface” for “Yiluo Yuanyuan Record”: “At the beginning of the Song Lianxi Zhou Zizhao, he was transcendent and independent, and developed his essenceBaoqingThere are nostalgic in “Pictures” and “Books”. At that time, there were two Master Cheng from Henan, which was actually learned and expanded. Therefore, Zhu Zi wrote the “Yiluo Qingyuan Record” and prepared to write the teacher and friend The so-called “Lian, Luo, Guan, and Guan” are the basic common sense in the Taoist teachings.

From Huang Zongxi’s “School of Song and Yuan dynasties”, he has always been doubtful about the above-mentioned statements in “Yiluo Yuan Records”, but due to the long-term age, it has formed a situation where doubts and doubts continue to spread. However, as long as this incident has actually happened, a certain kind of seal will be left behind, and the code will be derived fromThe review of the person involved, the recording of the viewer, and the processing and cleaning of the writer also include the spider horse that can be followed. The relevant records from “Zhang Xuan Collection”, “The Second Cheng Collection” and Zhu Zi from “The Pictures of the Six Teachers and Chief Teachers” to “Yiluo Qingyuan Records”, can all restore the enormous plot of this incident, and thus make a certain historical clarification of the relationship between the original occurrence of Taoism and Zhang Cheng’s learning.

Keywords: Zhang Xu, Er Cheng, Beijing Master’s Discussion on the Book of Changes, Liu Xizhe, Yiluo’s Origin of Origins

The learning of Zhang Cheng and Guan Luo undoubtedly represents the mainstream and positive source of the Taoist school of Song and Ming Dynasty, but there are too many ambiguities in the relationship between Zhang Xu’s study and the Luoist school of the second Cheng, and the order and expression of the important schools of Song and Ming Dynasty are their specific manifestations. But this statement can also be said to be its own. Since the “Lianqu Teachers’ Acts” written in 1079, the “Lianqu Teachers’ Acts” was launched. Until Zhu Xi wrote “The Pictures of the Six Teachers’ Teachers’ Photos”, “Recent Thoughts” and “Yiluo Qingyuan Records”, the ranking of “Lian, Luo, Guan, and Guan” among important schools of Taoism in Song and Ming Dynasty has been initially established. Therefore, when Li Jingde compiled “The Classic of Zhu Zi”, Volume 93 was specially developed in the order of “Confucian, Mencius, Zhou, Cheng, Zhangzi”. In fact, this was a summary of the thoughts on his leading role, based on Zhu Zi. From then on, the so-called “Lian, Luo, Guan, and Gu” has become a solid expression for the important doors of the Taoist school in Song and Ming Dynasty. But this expression has too many untruths that distort historical facts, and later generations have already had a lot of doubts. [1] But the skepticism is doubtful, and the distortion of historical facts is still transmissible.

The reason for this result was that Zhu Zi took Zhang Liu’s academic performance as a “game study” [2]. Therefore, if the nature of Zhang Liu’s philosophical science cannot be clarified in the most basic way, then the so-called “Lian, Luo, Guan, and Jing” will change to its school. One of the prominences is sorted in sequence. Although people can also consider Zhang Shu’s philosophical exploration based on age order actually lies in the second chapter, since it has no grand purpose of Taoism, people can still call it “Lian, Luo, Guan, and Jing” because of their authority and historical habits. In fact, this has become a major problem in the history of Taoism in Song and Ming Dynasty. As long as this question is not clear, then people’s historical understanding of the original occurrence of Taoism (physics) and the actual history will always be separated by a distance. In order to clarify the true nature of this history, the writer specializes in replacing the history that he has shaped and the specific structure of various histories from Zhang Cheng’s life, and thus rebuilding the true nature of Zhang Cheng’s learning.Related to provide a help to the actual history of people approaching Taoist teaching.

1. 同大大: The proposal of “Beijing Teachers’ Discussion”

Zhang Xiu passed away in 1077. Two years later, his younger brother 同大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大� The relationship between the two Chengs, so the following records appear in his “Practice”:

Jiayouchu (1056) met Luoyang Cheng Bochun and Zheng Shukun’s younger brother Yu Jing, (please give him the lesson – add the notes.) The key to the common Taoist learning, the teacher, the teacher, Baohua Pipeline suddenly said, “My way is self-sufficient, so why do you ask for anything else?” (I just want to learn everything, it is as pure as you want.) [3]

Here we must first briefly explain the relationship between Zhang Xiu and the second Cheng: Zhang Xiu’s aunt was Cheng Xiu’s mother (the second Cheng’s father), so the second Cheng always called Zhang Xiu “cousin”. If we look at age, Zhang Xiu (1020-1077), Cheng Xu (1032-1085), and Cheng Xiu (1033-1107), so Zhang Xiu is not only the cousin of the second Cheng, but also the age is twelve and thirteen years older than the second Cheng. In 1056, when they started “Beijing Teachers’ Study”, Zhang Fu was 37 years old, and the second Cheng was 24 to 25 years old. When Zuo suddenly told this matter, Zhang Su had passed away at that time, and the two Chengs were forty-six and seven years old respectively.

After writing “The Acts of Chief Teachers of the Hon Qu Teacher”, since the “Three Mus” (My Brothers and his two brothers, Liu Zhong and Liu Zhong and Liu Zhong) joined other door students from Zhang Shu and went to Luoyang to worship the second Cheng as teachers, so at the same time he also brought to “The Acts of Chief Teachers of the Hon Qu Teachers of the Hon Qu Teachers”. At that time, Cheng Zhang was still involved in Xining’s transformation of the law in Beijing, so the “Action” written by Dao was presented to Cheng, and it was immediately clearly criticized by Cheng, and he ordered his “take” to be ineffective, but he did not end his circulation. More than ten years later (Cheng Zhang passed away in 1085), Yin Ying, a student in Cheng’s old age, read “The Acts of Teachers of the Chief of Teachers of the Qun” (the code at this time was 1090 years later), and href=”https://twsweetsugar99.org/”>Putting love is the following conversation with Cheng Xi; and the content of the conversation was recorded completely by Yin Yin’s life:

Wen and Shu wrote “The Scene of the Que” and said, “I met the two Chengs and gave up their lear TC: