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“The Book of Changes takes feelings as a body”
——And the Comprehensive Society of the Xuan Buddha in the Essays of the Six Dynasties
Author: Gu Ruiming (Associate Professor of the Department of Philosophy, Tongji University Humanities)
Source: “Philosophy Dynamics”, Issue 04, 2020
Time: Confucius was in the 2570s, April 11th, Gengzi, Bingzi, April 11, Bingzi, Bingzi, 2570, 2019
� From this we can not only see the negotiation between Xuanxue and Buddhism, but also analyze Yin Zhongkan and Huiyuan’s respective understanding of the “Yi” and “feeling”, and trace the history of “feeling”, we can see how this very important concept in Chinese thinking is how to enrich the software. “Sensation” has three meanings: the feeling of being a cause and effect report, the feeling of being a divine object, and the feeling of being a holy Buddha to save everyone. These three senses can all be found in Yixue, and his development has enriched the connotation of Yixue, and thus created the thinking of the scientist.
Keywords: Yin Zhongkan; wisdom far; emotion; integration of the three religions; easy learning; Chen Shaoming divided the “thinking of historical affairs” into two types: one is to form the affairs that are influenced by history, and the other is to have thoughtful value. As far as Chinese philosophy research is concerned, the latter has richer value. The expression of the activities of thoughtful value is neither a prophetic language nor a disagreement among theoretical languages. It has rich connotations of thinking and eternal rational interests, which stimulates the spiritual vitality of the later generations. 1 The answers between Yin Zhongkan and Hui Chang in “New Words in the World” are things that are valuable for thinking. Yin Zhongkan is a mysterious celebrity and a believer in the Taoist teachings, and Huiyuan is a great monk. The encounter between the two transcends ordinary knowledge and flashes the collision of two civilizations and wisdom. The original text says: “Yin Rongzhou once asked Duke Chang: ‘What does the “Yi” mean?’ Answer: ‘The “Yi” uses feelings as body.’ Yin said: ‘The copper collapsed in Shanxi, and the spirit of the east is in response. Is it the “Yi”?’ Duke Chang smiled but did not answer.” (New Words on the World·Literature) This passage seems to be very simple, but the Su contains rich information. To understand this passage deeply, we need to first understand why Yin Zhongkan saw why Hui Yuan asked this question.
1. Yin Zhongkan’s Yixue master Zhang and what he said, “The collapse of Shanxi in Shanxi is the spirit of the east”
The notes of this matter are also found in “The Eminent Monk”: “Yin Zhongkan is in the Yangtze River and passes through the mountains to Zhanjing. Let’s move to the north with the farther world, discuss the body of the Book of Changes, and move the scenery tirelessly. When he saw it, he said, “It is hard to be a common person if you know and have a deep understanding of your faith.” ’”2 It was the governor of Qizhou in the 17th year of Taiyuan (398), so Chen’s “Huiyuan Dashen Nian” was the story of the year. 3
As a celebrity in the intellectual and mental world of the Southern Dynasties, Yin Zhongkan had two components: one was a famous scholar in the Qing Dynasty, and the other was a believer in the Tao of Heaven. He was aware of Xuan His love for learning is related to his family. His grandfather was Yin Rong and from his father was Yin Hao. Yin Hao was particularly famous and had a profound understanding of the “Three Mysteries” and Wang Bi’s Notes and Guo Xiang’s Notes. At the same time, he was a person who read and studied Buddhism earlier among the mysterious scholars. “New Words on the World” quoted “Yin Hao’s Different Essays” as saying: “Hao is good at “Lao” and “Yi” and can speak clearly. “(“Newsword of the World·Literature”) However, Yin Hao did not leave any text related to “Yi” and other articles about the mystery have not been preserved to this day. However, Yin Hao and Sun Sheng had developed difficulties in the issue of Yixue. We can use Sun Sheng to examine Yin Hao’s Yixue thoughts. Liu Xiao from “The Newsword of the World” The note quoted by Sun Sheng’s “The Wonderfulness of the Eyes and the Symbols” says:
The sages knew that the viewer lacked the ability to change, so they expressed the circle as the yarrow. The circle should not be a key, so they sent the wonderful circle as the six lines. The six lines flowed around, and only the transformation was suitable. Therefore, even if one picture was auspicious and obvious, it would be removed by a slight slight; The instrument supports the image, and the slightest part is intertwined, and the instrument is removed. Therefore, the eight trigrams are used to create the shadows and turns; the whole country is used to express one shape. The circular shadows are used to hold the image of the unloaded image, and the shape of the unloaded image is used to both the shapes. Therefore, the way of two corpses is not as wonderful as the universe; the change of wind and rain is not as harmonious as Xun and Kan. (“Newsword of the World·Literature” 》)
The article can be called “Yi Xiangshu”, which is based on Yin Hao, and 4 is actually a mistake. Zhu Bokun also said that because this article does not become a symbolic statement, it is different from the viewpoints of Sun Sheng. 5 However, a detailed analysis of this article does not mean that Wang Bi and Yin Hao’s views. Similar. The specific signs of Wang Xiaoyi can be seen. 6 Sun Sheng divided several levels here: transformation (reality)-six lines (roots)-specific objects. Fengyu, as a natural phenomenon, is visible invisible thing, which is called “seeing shape”; and the Xun Kan hexagram composed of the yin line and yang line is called “Yi Xiang” ”. “Yi Xiang” is spiritual and unparalleled, and can represent many specific and visible things of the same type. This is actually a way to tell readers to interpret the images of hexagrams and lines, that is, not sticking to specific and visible forms. This thought seems to be similar to Wang Bi. However, Pei Notes in “Wei Zhi·Jinghui” once quoted Sun Sheng as criticizing Wang Bi’s words Dharma:
The Book of Changes is a book that is not the most important thing in the whole country. Who can match it with this? The annotations of the world are probably all false. Does the Sei Bi want to distinguish it from the secret of the secret? Therefore, its superficial meaning is overwhelming, creating wonderful and unresponsive effects. As for the six lines Changes, the effect of the crowd, the day, the year, the month, and the five atmospheres are mutually resounding, and many things are not related. Although there are those that can be viewed, they may be a big way. 7
Comparing the two words, we can learn that Sun Sheng focused on “Yi Xiang” and was not as confined to Han’s “Yi Xiang” as the focus, and was not as confined to Han’s “Yi” “Yi”The perception of invisible things also opposes Wang Bi’s understanding of seeking deeper “intention” and neglecting “image”. Yin Hao opposed Sun Sheng at the gathering session at that time, and it was obvious that he could not return to the position of Yu Fan and others who were restricted by invisible things; he opposed Sun Sheng, which was to protect Wang Bi’s emphasis on the deep-seated “intention”. This view can be obtained as a supporting evidence: Yin Hao often discusses with his uncle Yin Rong, and Yin Rong’s works include “The Elephant Is Not the Sense” and “The Big and the Essays”. “The elephant is not as thoughtful” clearly follows Wang Bi’s teaching method. Yin Rong was Yin Zhongkan’s grandfather and Yin Hao’s uncle; and Kang Bo, who made the remarks of Wang Bi’s “The Book of Changes”, was Yin Hao’s nephew, and was famous with Yin Zhongkan at that time. The people of the times commented: “What is obtained by reasoning is not clear about the advantages and disadvantages; however, the courtyard is silent, and the famous scholars are actually not as popular as Korean.” (“Newspeech by the World·Pinzao”) “Wang Bi-Ying Rong-Ying Hao-Kangbo/Yin Zhongkan” Such a relationship between Yi and Xuanxue thought can be established. 8
Yin Hao also studied Buddhism, and Tang Yongtong, Pan Guiming and others have interrogated historical materials such as “New Words in the World” and “Empressive Monks” to describe them. 9The monks Yin Hao contacted were Kang Sengyu, Zhi Daolin, Hui Yuan, etc. He was once called together with Zhidu and was the representative of scholars and scholars. 10 But Yin Zhongkan seems not as obsessed with Buddhism as Yin Hao. Although some scholars have pointed out that Yin Zhongkan’s promotion and his past with the imperial court once used monks and nuns as the preface, they believed that Yin Zho
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