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What is the “heart of Liuhe” – a consultation with the teacher of Tang Wenming Teachers and Chief Teachers of Tang Wenming
Author: Wu Feiyan (Beijing Philosophy Department)
Source: “Philosophy Dynamics” Issue 8, 2022
[Abstract] This article is published in three articles by Chief Teachers of Tang Wenming Teachers discussing the “heart of Liuhe” and discussing whether the “heart of Liuhe” in Chinese philosophical tradition can have religious innate meanings. In “The Book of Changes·Recovery·Tian Chuan”, “recovery of the heart of the six harmony” emphasizes life, while in “The Book of Changes·Tian Chuan”, “man is the heart of the six harmony” emphasizes the meaning of man’s dominance. Although Zhu Zizhe has a strong emphasis on the dominance of the “Six-Concord Heart”, the heart of heaven is not a direct creature, but a creature of all things, and it will not judge good deeds and has no goal or mythological color, so it cannot be regarded as a god in the meaning of one god.
【Keywords】The Heart of Liuhe Rebirth of the Spiritual Discussion
The Chief Teacher of the Tang Civilization in the Qing Dynasty has compiled three high-level articles, “The Response of Benevolence and Filial Piety”, “Zhu Zi’s Discussion on the Heart of Living Bibles”, “The Transformation of Qi, Morphology and Virtue – Re-examination of Zhou Dunxi Taiyang Pictures”, which are the same and are linked to form a system of thinking that interprets Confucianism. Among them, the article “Benevolence and Filial Piety” has been developed from the main issues of benevolence and filial piety in the history of Confucianism. It uses “Filial Piety” and especially Dong Ding to supplement Zhu Zi’s “Benevolence and Filial Piety” to propose “Benevolence and Filial Piety” to understand the relationship between heaven and man, and believes that the “heart of the six-harmony” is the ultimate source of filial piety. The most basic reason why the human heart has the ability to respond to the heart of Liuhe is that humanity is in Liuhe. (See Tang Civilization, 2020, pages 24-36) “Zhu Zi’s Comment on Liuhe’s Taking Biology as the Heart” means directly dealing with the problem of Liuhe’s Heart. He believed that Zhou Dunza’s “Taijin Picture” is a “Xihe Heart Picture”, because the five-layer circles are corresponding to Taijin, the way of heaven, the tunnel, human nature and the way of transformation and birth of all things. The key to understanding this system is the “Xihe Heart”. From this, the article deeply analyzes the many texts of Zhu Xi discussing the “heart of Liuhe”, especially “Liuhe takes biological as the heart” (Volume 1 of “Zhu Xi’s Words”, and believes that Zhu Xi has both heart and no mind, while the focus of “Liuhe’s heart” is dominant. Therefore, the heart of heaven is different from the standard of the law of heaven, but is a concept that is more advanced than the law of heaven. (See Tang Civilization, 2019, pages 153-163) The article “Another re-examination of the Taiyang Picture of Zhou Dunxi” refers to “The Book of Changes·Synonyms” and “Comprehensive Books” and Cheng Zhu’s explanations, and further explain the cosmic innate discussion in “Taiyang Pictures”, and agree that In order to transform and form are the principles of the birth and regeneration of all things, “Taiyang Picture” is also understood as the nature diagram of the quality of the atmosphere, because it “clearly expresses how nature can move into the existence of the objects from the pure principles” (Tang Civilization, 2021, page 150). Tang civilization tried to exist at the same time as progress and fall to resolve linear historical views. Finally, through moralization, we returned to the original perfect state of the universe, and believed that this was the result of human civilization.Meaning. (See Tang Civilization, 2020, pages 135-155)
The focus of Tang Civilization’s thinking is on understanding the “heart of the six-alignment”. [1] From the perspective of life philosophy, the author also attaches great importance to the “heart of the six-in-one heart” and disagrees with the Tang civilization over the development of religiousization. What exactly is the most important philosophical concept of “Six-Heart Heart”? We need to further analyze it.
1. The source of thinking of “The Heart of Six Harmonies”
In the pre-Qin literature, there are both the words “Emperor’s Heart” and the words “Heavenly Heart”. “The Book of Songs·博英英”: “I dare to tell the emperor and the empress: I dare not forgive my guilt. If the emperor and his ministers do not obscure it, it is simply in the emperor’s heart.” [2] The ancient text “Shangshu·Tong”: “I dare not obscure you if I have good deeds; if I have my guilt, I dare not forgive myself, but it is simply in the heart of God.” Kong Guida’s memorial quotes Zheng Xuan’s note in “The Book of Songs”: “The Book of Songs is simple in the heart of heaven”: “The Book of Songs is simple in the heart of heaven”: “The Book of Songs is simple in the heart of heaven.” , saying that God is simple in his good deeds.” (“Shang Shu Zhengyi·Song Yue”) He Yan also said: “It is said that Jie is in the position of an emperor and minister, and his sins are not concealed, because his deeds are simple in his heart.” (“Collected Explanations of the Book of Songs·Sui Yue”) This “emperor heart” clearly means that God is a person of God, and it seems that God also has a heart to understand the good deeds of man. But when Zheng Xuan arrived at the floor and was about to go to the stage, a faint voice came from his ears, and He Yan was the emperor’s heart, which actually weakened the meaning of the personality god.
In the pre-Qin Dynasty, “Heavenly Heart” often refers to the natural meaning, such as “Guanzi·Platform”: “Therefore, it is said: ‘Everyone will establish affairs, correct the heavenly planting.’ Heavenly Planting is the heart.” “Wenzi·Daoyuan”: “The way of heaven is to entangle the heavenly heart, to absorb the yang, and to exhale the old and bring new things.” “Preface to the Preface of the Psychic” says in “Psychic·Big Ya·King Wen”: “The virtue of King Wen is the first to the heavenly heart, and the lower part is the subject of the whole country, and the third to the whole country is divided into two, and it has been given the order to build Zhou.” As for the Han Dynasty, the learning of the Chinese scholars also mostly talked about the heavenly heart in this meaning. For example, “The Saint King inherits the heart of heaven and controls the division of honor.” The heart of heaven in these works is not the body of energy, nor is it a personality god that dominates the order of the six-held order, but the way of the six-held movement, which also includes the way of life and family life. Therefore, to cultivate one’s own nature and govern the country, we all need to admire, physically and part-time, and to participate in the heart of heaven.
The wording of “The Heart of the Six Miscellaneous” in “The Book of Changes·Recovery·Tian Chuan” comes from this state of the saying: “‘Reverse the way, and the reversion will come in seven days’ is the way of heaven. ‘It is beneficial to go for you’, which is just long. Recovery, do you see the Heart of the Six Miscellaneous!” The resurrection hexagram was born in the lower part, which is the hexagram of the winter solstice among the twelve hexagrams. Xun Shuang said: “Return is the hexagram of the winter solstice. The sun is the first nine. It is the heart of Liuhe. It starts from all things and is the beginning of auspicious things. Therefore, it is called ‘seeing the heart of Liuhe’.” (Volume 6 of “The Collection of Changes of Zhouyi”) Wang Bi’s note: “It is very unrestrained, and it is the root of it. Therefore, the heart of Liuhe is seen in the place where Liuhe is seen.” (Volume 3 of “The Notes of Zhouyi”) Kong Daji’s commentary said: “The sixhe is not dominated, so how can we have a heart?The heart of human affairs is entrusted to Liuhe to demonstrate the Dharma. “(Similar to the above) By the Song Dynasty, Euroyang Cultivation gave a comprehensive statement: “In the end, the first Yang has moved to the lower part. The reason why the Liuhe produces and nourishes all things is based on this, so it is called the “heart of Liuhe”. Liuhe uses biology as the heart. ” (Volume 1 of “Yi Ruzi’s Question”) These comments are all about the first appearance of the yang and the inspiration of life symbolized by the resurrection hexagram. Liuhe takes birth as virtue, and the “heart of Liuhe” is the heart of life, so the “heart of Liuhe” turns from yang to yang and business begins to develop. All things in Liuhe are particularly prominent when facing infinite life.
Another tradition of “heart of Liuhe” comes from “Quote: Rongsheng”: “Old friends are t TC:
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