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The meaning of “Taixuan” by Yang Xiong
Author: Zhang Zhaoqing (Middle School of Research on Traditional Civilization in Wuhan and Wuhan)
Source: “Philosophy Research” Issue 10, 2018
Time: Confucius was the 25th day of the first lunar month of Gengzi in 2570, Xinmao
It is deep and deep, and it moves continuously. Its body is as wonderful as the source of water. Taixuan is the cause of power and target of life in all things, and is the first cause of “the reason”. Xuan means silence, presenting the “four natures”: brilliant, silent, pure, and insignificant. The winter solstice is near mysterious and has the characteristics of “spiritual roots”. Taixuan constantly absorbs and is actually filled with nature. With the spiral movement of “not directly and directly under the head of the underworld”, it presents the characteristics of “four and five in the circle”, and is well-versed in the cultivation of morality: “hiding the mind and being pure, beautifying the spirit.” The heroic structure established the Taoist system of King Wen, Confucius and Yan Hui, and used the describing moral and physical body to cultivate the purpose of moral cultivation, which was a fertile achievement for the Song and Ming cognition.
Keywords: Taixuan; Taoism; Taoism; 歌
Author introduction: Zhang Zhaoqing, Wuhan University’s study on Chinese traditional civilization.
Fund Project:This article is the study of the “Chinese Confucianism Silent Level” (editor 17FZX015), a national social science fund late-stage funding project.
The structure of the moral body theory is the main content of Chinese Confucianism. It not only touches on the supreme theoretical basis of Confucian benevolence, but also points to the practice of moral cultivation, and even relates to the Taoist system. Confucius said, “Benevolence is human beings.” (“Doctor of the Mean”) Mencius said, “Benevolence is human heart.” (“Mencius: Gaozi 1”) This is a concrete and practical way to explain the moral body and provide an invisible and systematic internal need to invisibly improve and systematic. Confucius believed that Lao Tzu “understands the essence of gifts and the enlightenment of virtue.” (“Confucius’s Family Words·Watching Zhou”) Taoist thought represented by Lao Tzu is the main resource for the construction of Confucian moral body. After the Han Dynasty civilization passed through the “individual Confucianism” of Huang Lao School and Dong Zhongshu, the two schools of Confucianism and Taoism had a trend of understanding, and Yang Xiong’s Taixuan thought was formed under the landscape.
Yang Xiong tacitly understood Lao Tzu’s way, “If you go from Dan, you will be mysterious and tranquil in the middle valley.” (Zhang Zhenze, page 141) “To achieve mysterious tranquility” means to seek mysterious tranquility, which is kung fu; mysterious tranquility means deep tranquility, which is the body of Tao, as Lao Tzu said from the underworld. The construction of the moral body of the sanity of Lao Tzu was influenced by the strict obedience, strictly following the “shen”, “elegant and peaceful nature”, “specialized in “The Great Yi”, and indulged in “Lao”》《王》》》. (Ibid., page 266) Yang Xiong developed Taixuan from the Book of Changes: “I really like the ancients and read Taoism. His intention to make articles famous in later generations, thinking that nothing is greater than the Book of Changes, so he wrote Taixuan; he was not more important than the Book of Changes, and wrote Fayan”, “I am focused on the inside, not seeking outside, and everyone is obeying it at the time.” (Ban Gu, page 3583) He is vigorous and powerful, and has a high mind and strength, and is directly following the past saints. The Taoist theory of Taixuan constructs a system. Fayan is a masterpiece of learning Confucius, which develops the kung fu discussion of realizing the inner saints. . “Focus on the inside” reveals the inner nature and reveals his knowledge, “Silent and deep thoughts, clear and tranquil thoughts, and lose their desires.” (Ibid., page 3514) “Silent and deep” is not the absolute silence and “sinking the dead water”, but the mind opens to a deep and tranquil opening when closing the language system. “And” confession “silent” and “very deep” are the relationship between advancement and cause and effect, and the “silence” behind the word “and” is kung fu, and the wrist of real “deepness” and the body shows the inner world of collecting and maintaining the concentration. Few desires are like Mencius, Silently like the old man, Yang Xiong deeply understands the body from silence, and constructs a tight and pure philosophical system. This is not popular among the purity, but there are also many soulmates. It seems that Huan Shisheng of the times said: “Now the book of Yangzi is profound, but not the sages.” “Since the age of Xiong’s 40 years, his “Fayan” has been very popular, but the “Xuan” is never obvious.” (Ban Gu, page 3585) Yang Xiong’s learning is not widespread. Not only did the Han Dynasty “everyone judged it” at the time, but the Taoist structures established by the philosophers such as Han Yu in the Tang Dynasty, Cheng and Zhu Shuwang of the Song Dynasty and Ming Dynasty also eliminated Yang Xiong’s Even today’s academic research and discussion of the human way of life is important in the view of the way of heaven and the good and evil nature of nature. In this paper, in the “Taixuan” foundation of the way of heaven, it introduces the foundation of morality, explores the “hiding the mind and being beautiful and spiritual roots”, and also the Confucian Taoism.
1. As a Taoist body
The meaning of Yang Xiong’s “Taixuan” is to explore the Confucian virtue body: “Or it is: ‘What is “Xuan”? ’ said: ‘It is benevolence. ’” (Wang Rongbao, page 168) This statement can be regarded as the leader of the thinking of “Tai Xuan”. The Tao that Yang Xiong understands is not limited to the benevolence of scheming nature, but the ultimate pursuit of “the destiny of virtue” and the most basic cause of seeking morality; he did not understand Confucianism from the specific etiquette, mediocre words and deeds, but explored the origin of the “originality of tribute” and the metaphysical basis of seeking tribute. For example, Zi Zheng of “The Speak of the Nature and the Way of Heaven” said: “The Master’s words of nature and the way of heaven cannot be heard. “Confucianism traditionally emphasizes the six stories, six stories, and articles that are metaphysical, and often speculate on the metaphysical nature and the way of heaven. Yang Xiong’s contribution to traditional Confucianism is precisely the most basic pursuit of the current mind and nature, and the ultimate thinking of the way of heaven. Nature and the way of heaven are homogeneous. Yang Xiong’s expression is Taixuan, which is simply called Xuan. “Xuan”, It is similar to the seven colors, and black does not have a color that is scattered. The seven colors can be said to be obvious, scattered, and scattered; black is a hidden collection, and is gathering. For example, in “The Doctrine of the Mean” “The Psalm says, ‘The clothes and slap’ are still full’, which is a pity to the writing.” The seven colors are like scattered, and the mysterious is a secret, and the two are well matched.It can achieve balanced and suitable beauty for each other. “Clothing” corresponds to “destiny”, which can refer to specific moral and moral achievements, such as a gift article; “supering the secret” corresponds to “secret” and can refer to the profound moral essence. To extend this, the mysterious point to the “destiny of virtue”, which can be regarded as the basis, body, and source; and what is opposite is the end, use, and flow. From the balanced relationship between “公” and “公” can develop the physical source and flow relationship between Taixuan and specific moral and moral achievements.
From the predecessors’ “harmony between man and nature”, the way of heaven and nature have an internal difference in the moral character. Feng Xiong believes that: “Mysterious, unrestrained and righteous like the sky.” (Zheng Wan Geng, page 1) Xuan is the characteristic of heaven. It is different from the shape and reality of the earth. Mystery is a deep and far-reaching phenomenon, which transcends perception and expresses metaphysical characteristics. “The behavior is unlucky” means that the life and rest are constantly, the flow is endless, and the Tao is in the absolute state of movement. “Yuanwen” points out the mysterious: “It is dark and red, and the black one is mysterious, and the image is quiet and overturned.” Another example is: “The mysterious yellow is the chaotic nature of the six communes. The heaven is mysterious and the e
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