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Shangyuan Jue and Huangzhe
———The “Speaking of Huangzhe at the Shangyuan Military” by Jiuwu of the Yuan Dynasty
Author: Fang Xudong (Teacher of the Department of Philosophy of Huadong Teacher Fan and Researcher of China Modern Thought and Civilization Research Institute)
Source: The author authorized the Confucian Network to publish, originally published by “Restoration of the Dan School. Society Scientific Edition》2020 Issue 4
Abstract:
Shangyuan prayers are related to the worship of the three officials of Taoism and the respect of the stars. Shangyuan is the blessing of the heavenly officials, and the heavenly officials are respected as the Ziwei Emperor, and the Ziwei Emperor refers to the Douyin. Taoism’s thinking on the power of killing people comes from the Han Dynasty. By digesting Hetuluo Books, Taoism connects “Northern Episode (Beichen)”, “Taiyi” and “Huangzi”. The word “imperial” in Taoism is no different from the use of the original text of “Hong Fan”, and is still the meaning of “big” explained by Kong Anguo. Specifically for the constellation system, it refers to the North Pole located in the middle of the heavenly palace using short-term cultivation. The book of Hatolo provides a direct explanation of the status of the Norte. All of these can explain why the Nine Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pul
Keywords: The Nine Pearls; Taoism; Scriptures; Shangyuan; Jiu;
The third year of the third year of the Spring Festival (1192), Xiangshan was in the Gangmen, and officials were familiar with each other, and invented the chapter “Hong Fan” “The Eternal Fuxi” was a major meaning.
There is a story in the county where Shangyuan set up a ritual for the Huangtang, which said, “Pray for the people.” The teacher and the teacher then talked about the chapter “Hong Fan” “In the Fu and Xiu Jing” to replace the rituals and discover the goodness of people’s hearts. Therefore, those who seek more blessings will all be moved by it or cry for it. There is a saying, and the eight trigrams of “Hepao” and the nine entries of “Luo Book” are at the back, so as to learn from the later learning. 1
The “speaking meaning” mentioned here is “The Emperor’s Executions of Shangyuan Equipment” (hereinafter referred to as “The Emperor’s Executions”). 2 The commentators have pointed out that Xiangshan’s proclaimed the emperor has multiple meanings, but why did Xiangshan replace the rituals with the method of proclaiming the emperor? There are still no discussions on this issue. The authors have studied and found that Xiangshan’s lecture on the Emperor’s Episode is not unreasonable, but because the relevant principles of the Shangyuan Ceremony are related to the Emperor’s Episode. I specially wrote this article to teach experts at home and abroad. The article is divided into three parts: the first part sorts out existing results and points out the problems left behind; the second part tests the coming of the Yuanyue Festival in the area of the Yanmen; the third part analyzes the knowledge, thinking and worship behind the Yuanyue Festival, and reminds them of their connection with the Emperor’s Thought.
One
Because Xiangshan and Zhu Zi once discussed the issue of “The Great Problem 3” and because the Emperor was a hot topic 4 of the court and the opposition in the Southern Song Dynasty, Zhu Zi wrote “The Great Problem of the Imperial Definition”, the writers usually naturally linked Xiangshan’s “The Great Problem of the Imperial Details” with Zhu Zi’s “The Great Problem of the Imperial Definition”.
Yu Yingqiu once specially arranged a lecture in his book to sort out his comments on “Emperor”. The last example is Xiangshan. More than 4 years later, Zhu Zi’s article “The Imperial Discrimination” was published in “The Imperial Discourse” by Jingmenshan. 5
This insight actually defeated the causal relationship between “The Great Distinguishing of the Imperial Examination” and “The Great Discourse”. Shu Jingnan pointed out: “The nine purses in the Gangmen are talking about the chapter “Five Emperors” of Hong Fan, and the Emperors’ “The Emperor’s Discrimination”. 6 He also analyzed why the commentators would overturn the order of “The Emperor’s Discrimination” and “The Emperor’s Discrimination”.
The “Huangxian Bian” was not signed in the year, and there was a Bingchen reprint in the second year of Qingyuan, which was not the year of “Huangxian Bian”. Later generations mistakenly recalled this reprint that “Huangxian Bian” was written in the third year of Shuxi, after Jiuyuzhang spoke “Five Emperors” in the “Hong Fan” in the “Five Emperors” in the Qingmen. 7
The “Bingchen Recipe” mentioned by Shu Jingnan is like this: it is included in the “Imperial Discrimination” in Volume 72 of the popular “Collected Works of Zhu Zi”, and the topic is “Imperial Discrimination”. When “I was inspired and made the imperial Discrimination”, the full text should end, but above Another text was followed: “Rong Dao Ke, the name is Xu Chuxing,…, the lunar month of the Yuan Dynasty, Jiayin, Dongqin, and the south window of Dongqin.” 8 This is not difficult to mistakenly believe that “Huangqin Bian” was written in the second year of Qingyuan (Bingchen, 1196), that is, after the “Huangqin Lecture” written in the third year of the Suxi period of Xiangshan (Renzi, 1192).
Although Shu Jingnan correctly pointed out that Xiangshan’s “The Emperor’s Secret” was after Zhu Zi’s “The Emperor’s Secret”, if Xiangshan’s “The Emperor’s Secret” was combined with the motor of Xiangshan’s publication of “The Emperor’s Secret” as a sign against Zhu Zi, it would be difficult to avoid it. Yu Yingjun and Chen Lin both noticed the multiple meanings of Xiangshan Xuanzhe Huang. Among them, Chen Lai’s understanding is the most comprehensive. Chen Lai pointed out:
The important thing about the propaganda of the Jiufeng dynasty in the lecture was to combine the local prayer customs and practice. He chose Hong Fan to explore the blessings of the mind, which was very expressing his ingenuity. In the lecture, he also responded to Zhu Zi’s speech and Zhu Zi’s reading. So this talk shows three things. 9
The so-called “one and three gains” refers to: (1) the place of education; (2) the inventing the mind; (3) the response to Zhu Zi Bao Huimei. Shu Jingnan only mentioned 3 in his book, while Yu Yingshi also paid attention to the first and second points. 10
For (1), Yu Yingjun and Chen Lin’s differences determined the Confucian educational nature of Xiangshan Xuanzhe’s act, but their measures were different. Yu Yingshi directly called it “promoting Confucianism” 11 locally, and Chen prevented the application of the term “Confucianism” and adopted the term “Confucianism”. 9
Regarding the matter of Shangyuan Ceremony in the Gangmen, Chen Lai interpreted the broad scheming into a “traditional” blessing activity 12, and Yu Yingshi pointed out that it was “the old scheming of Taoist Ceremony.” 13
This leaves us with a question: Is the Shangyuan Qi of the Gate an ordinary custom or a custom under the influence of Taoism? In a sentence, does this custom have anything to do with Taoism? Although Yu Yingshi called it “the old custom of Taoism”, he only brought it in one book and is unknown.
Kong Linghong went one step further than Yu Yingjun, and directly took the Yuan Dynasty to open the door to the primordial gate to “the primordial and primordial”. In an article, he said: “The nine purs of the earth are clear about the qi and ritual of the right path, otherwise they will not oppose it and replace it with lectures.” 14 But he did not hand over the basis of such judgment.
Even if we accept Kong Linghong’s saying: Xiangshan has a clear understanding of Taoist rituals, so he is interested in opposing it and replacing it with lectures, but the more practical problem is: Why does Xiangshan replace it with the method of preaching the Emperor’s Episode? Huangsheng and Taoist rituals have Baocai Sweetheart NetworkWhat is the special connection?
In short, no discussion on Xiangsh
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