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About Liu Yuan’s “game” learning structure from the perspective of the three religions
Author: Fan Xuzhi
Source: “Chinese Civilization Forum” No. 8, 2018
Liu Yuan (1768-1855), whose courtesy name is Zhitang, his nickname is Huaihua, and he is a double person in Sichuan. His works are quite rich and have received less attention in the history of academic thinking. In recent years, Liu Yuan’s thoughts have gradually attracted attention from the academic community with the collection of “Sacrificial Collection”. (1) However, because he advocated the “Three Religious Churches”, the system of thinking is quite complicated, and the basic concepts in his thinking still need to be clarified. Among them, “gas” is a main concept.
The academic community often emphasizes the comparison with the Song and Ming dynasties, and the Qing people particularly valued “emotion”. (2) “Easy” is also the focus concept in Liu Yuan’s thinking. Huang Kaiguo’s “The Sage of the Sage of Bashan, Shushui” has noticed the location of Liu Yuan’s thoughts: “We can call Liu Yuan’s philosophy a uni-cent theory with a simple identification method.” (3) However, he believed that his atmosphere was limited to the Song and Ming dynasties and had no new expansion, so he did not give Liu Yuan’s thoughts high: “But, all of this is It was an improvement in the basic stylistics of the Song and Ming dynasties. Therefore, Liu Yuan’s academic thinking did not have the meaning of the times that had been in the past many years in general, at least it was conquered in the details of theory. “(1) However, this article believes that the introduction of Liu Yuan and the three religions of the Three Deeds of Taoism and Buddhism has actually changed the structure of Confucianism, and the same is true for the characteristics of the atmosphere. From the perspective of negotiation between the three religions, we can see the rich connotation of Liu Yuan’s gas learning structure and its expansion of gas learning thinking based on the basis of Song and Ming dynasties.
This article takes “game” as the middle, and starts with analyzing the concepts of rationality, mentality, spirituality, etc. related to atmosphere. It believes that Liu Yuan’s enhanced pipeline atmosphere structure is not limited to the rationality relationship of Song and Ming dynasties, but is expanded into the “game” related to the Lord’s cultivation of the heart and the “game” related to Taoism cultivation. In addition, analyzing the “cultivation”, Liu Yuan criticized the time when Taoism was last in the past and the time when the minister was uneasy, and recognized the time when the authentic Taoism cultivated the acquired spirit and Mencius cultivated the prosperous spirit. Finally, when analyzing the relationship between the three religions in Liu Yuan’s atmosphere, he believed that the states achieved by the cultivation of the three religions are connected, and the Buddha’s imperfect ignorance is the naturalist’s desire to preserve the laws of heaven.
1. Multi-level structure of “gas”
(I) Acquired and acquired atmosphere: the difference between “gas” and the “gas” of science博取博博
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”(博官网2) “Easy” is worn before and after the birth of Liuhe. A breath is drawn and transformed into Liuhe and thousands of things.
The theory of air transformation has existed in ancient times. Liu Yuan’s change to this is to emphasize the difference between the acquired atmosphere and the acquired atmosphere. Liuhe and people<a The atmosphere of Baocai.com is divided into the acquired atmosphere and the acquired atmosphere, saying:
Taiyu is invisible, and the principles and atmospheres are all contained, and the acquired atmosphere is the acquired heaven. The principle is invisible, and the subsequent weather is also invisible. When the two corpses are born, they form images, and the atmosphere begins to be invisible. However, this is the following heaven. It is the same for humans. Before birth, it is the acquired heaven, and after birth, it is the acquired heaven. (3)
For Liuhe, before the two ingredients are divided, the atmosphere is the acquired atmosphere. After the two ingredients are divided, the atmosphere is the acquired atmosphere. For people, before the ingredient is the acquired atmosphere, the atmosphere after the ingredient is the acquired atmosphere.
The difference between the acquired atmosphere and the acquired atmosphere lies in the soundlessness and breathlessness of the acquired atmosphere, and the acquired atmosphere is invisible and intangible quality: “The origin of the atmosphere in the acquired heaven is soundless and odorless, as mentioned in the “Book of the Book of Changes”. “(4) The acquired atmosphere, without sound and breath, is the Qianyuan atmosphere that transforms all things in the Book of Changes. “The six-he stop is a atmosphere… It is Taiyang in heaven, and it is nature in human beings. Only when a person has the rightness of the six combinations, and once the quality of the atmosphere is contained, the nine strokes are opened and the seven emotions are played, the atmosphere cannot be as good as the acquired heaven. “(5) After a person has an invisible quality, his acquired spirit is not as pure as his acquired spirit.
Use the acquired spirit and acquired spirit to be influenced by Taoism. (6) Taoism often uses a little bit of the true atmosphere in the womb before a person is born, and then writes it.” Qi”, (7) The breath of the acquired mouth and nose is the acquired air. Wu Shouyang (1573-1644): “There is no Liuhe before the human body, and it is always the same as the vain… It is blurred like a qi, which is called Tao Qi, also known as the acquired air… When the fetus comes out, the acquired air is still in the brow, and the acquired air is in the mouth and nose. And oral and nasal breathing is also related to the bladder. ”(8) Liu Yuan’s distinction and standards of acquired spirits are similar to Taoism.
Liu Yuan emphasized the division between acquired spirits and acquired spirits, which changed the rational structure of the psychologist. Regarding the relationship between rational spirits, Liu Yuan clearly said Ming. Volume 1 of “Zi Qi” says:
The six-in-one atmosphere is clamped and scattered into tens of thousands of objects. The abstract image is presented, and the truth is contained in it, and it is owned and there is no place, and it is not available, and it is all made of it. Therefore, the word “reason” does not have a little distinction. The truth is the ultimate truth, and it starts with the image.In fact, it is not to be angry to avoid it, so what should we seek to make sense? People know that people are expensive, but they must be more arrogant and more valuable. When the atmosphere is there, the reason is contained. …But the aura is in the acquired world, and it is not burdened by the form, and the principle is pure, and human nature is good; in the acquired world, the form is confined by the air, so the principle is also confusing and its nature is close to it. (1)
The word “reason” is not a little bit different. In Liu Yuan’s theory, Liuhe and the principles of the human body are equal, and they are both one-yuan principles. “The rationality of (personal body) is the same as the rationality of the six harmony.” (2) There are four points worth paying attention to when speaking of the one-yuan. First, Liu Yuan emphasized the importance of atmosphere in the relationship between the rational atmosphere. The place of the air is in it. Without aura, there is no place to rely on. From the perspective of nature, atmosphere is the source of all things. “The Qianyuan is a breath and produces all things. People get their spirit. The rightness of life is connected with Liuhe. The principle of air is not attached to it.” (3) Liuhe, including 博官网六官网六官网六官网六官网六官网六官网六官网六官网六官网六官网六官网. Second, in the rational relationship, the purity of the reason emphasized in Song and Ming dynasties was broken. The acquired principle is also confusing, and the acquired principle falls to the absolute pure nature emphasized by the Song and Ming Technological Neo-Confucianism: “The atmosphere is confined in form, and the principle is not pure.” (4) “The rationality is in the acquired nature, and there is no purity in it. It changes and produces all things. The atmosphere is clear and the principle is coarse and refined.” (5) The pure principle of the acquired nature transforms into all things, and the acquired principle is divided into clean and coarse and refined. Third, in terms of the problem of rationality, Zhu Xi
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