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Zhu Xi’s comment on “The Master’s Word of Nature and Heaven” and its modern value
Author: Le Aiguo
Source: “Academic World” Issue 12, 2018
Time: Confucius was in the 25th year of the 25th year of Ji Hai, Bingyin
Jesus May 29, 2019Baobao.com
Abstract: To Zi Zheng, “The Master’s words about nature and the way of heaven cannot be achieved and heard”, the interpretation of the past, and the whole story is full of confusion. Confucians of Han believed that Confucius did not say cover the message board nature and the way of heaven; Confucians of the Wei and Southern Dynasties differently from the purpose of Confucius’s teachings, and believed that the purpose of Confucius’ teachings was nature and the way of heaven. Because of their profound principles, they could not be heard. Confucians of the Qing Dynasty believed that Confucius said that nature and the way of heaven were in “Yi Ji” and did not speak in daily teaching, so he could not get it. In this difference, Zhu Xi emphasized that “the Master rarely said” of nature and the way of heaven, and used this to explain that “students are unwilling to hear”. At the same time, he further realized that the reason why Confucius rarely mentioned nature and the way of heaven was not only because nature and the way of heaven were “the subtleties of this principle”, but also because of “the teachings of the holy gate are not solely because they are not solemn”, so he touched on the problem of how to understand nature and the way of heaven and how to teach people. Modern interpretations still remain on the question of whether Confucius could speak nature and the way of heaven. Mou Zongsan’s interpretations were completely different from Zhu Xi, highlighting that Zhu Xi’s interpretations had modern academic value.
“Theory·Gong Yecheng” Xu Zicheng said: “The Master’s articles can be heard by him; the Master’s words of nature and the way of heaven cannot be heard by him.” Regarding “The Master’s words of nature and the way of heaven cannot be heard by him”, Confucian scholars of the Tang Dynasty believed that Confucius did not talk about nature and the way of heaven; Zhu Xi explained that nature and the way of heaven “the Master rarely said it.” The interpretation of the modern Yang Bojun’s “Commentary Notes on the Commentary” is: We cannot hear Confucius’s statement about nature and the way of heaven; and we also believe that in “The way of heaven” Confucius talks about humanity, “I only say the sentence “Nature is near, but it is far away”” and “Confucius does not talk about the way of heaven, but does not discuss the relationship between nature and human society.” 1. “New Interpretation of the Psalm” says: “Confucius talks about nature, and the only thing he sees in “Psalm”. The way of heaven is clouded with heaven, and Confucius sometimes called it fate. Confucius said that he knew heaven and fate, but he did not deeply say that the connection between heaven and fate is in harmony. The tragedy of Zi Zheng was to make his essence unreliable.” 2 Li Ze Hou’s “Reading the Book of the Chinese Language” has a comprehensive interpretation of Yang Bojun and Xuan Mu. He believes that Confucius “carespect for major topics and rarely uses big words” and “emphasizes the approach from the near, from the actual, from the specific words and deeds”, and “not to speak without saying anything, but not to speak directly” 3. Obviously, there is a difference between these interpretations. Therefore, it is undoubtedly a review of the ancient interpretation of “The Master’s words of nature and the way of heaven cannot be achieved and heard.”It helps to understand the main position of “nature and the way of heaven” in Confucian thinking.
1. The interpretation of Confucian Confucians of the Tang Dynasty
“Han Book·Zhang Yujie” published, Zhang Yu said, “In the age of 242, the daily life was more than 30 years, and the earth was five (16), or they were killed by the Lord of the Marquis, or they invaded China. The distortion of disaster was very difficult to see, so the sage rarely talked about fate and did not speak of strange gods. The nature and the way of heaven were not heard by the sons, so why should I see what the despised Confucians said!” 4 “Later Han Book·Huan Yujie” published, Huan Yujie It is said: “According to the previous kings, all the benevolence and evil ways are based on the evil ways, and there is no strange and unreasonable thing. The way of heaven is a difficult thing for saints to say. Since the son came down, he could not hear from him, and he could not understand the purity of later generations of scholars!” 5 In this regard, Li Qin of the Tang Dynasty said: “In “The Book of Songs”, Zi Zheng said: ‘The Master’s articles can be heard. The Master’s words of nature and the way of heaven cannot be heard.’ Zheng Xuan’s notes say: ‘Nature means that people receive blood and energy to be born, and there is good fortune to be foolish. The way of heaven is a divination of the seven political changes.’” 6 (Another written by the Tang Dynasty, Zheng Xuan’s notes “Baosheng The Master said that nature and the way of heaven are unrequited, and that he said: “Nature, benevolent (people) receive blood and energy to be born, and the foolish ancient (auspicious) is the occupation of the seven political changes.” 7Long-term care) Obviously, in Hanguo’s view, nature and the way of heaven have their own meanings, and just as Confucius “seldom talk about fate, but not strange gods”, he does not mention “strange things” and “the way of heaven is life that sages cannot say.” Here, “nature and the way of heaven” correspond to the “fate” that Confucius rarely said and the “strange gods” and “strange things” that he said were “nature and the way of heaven are unheard of” and “the way of heaven is not something that the sages say” actually means that Confucius does not say nature and the way of heaven.
In the three countries, the interpretation of Zi Zheng’s words, “The Master’s words of nature and the way of heaven cannot be achieved and heard.” The annotation of “Three Kingdoms: Xun Yuqi” quoted He Shao’s “Xun Canqi” as saying “Baocao”: “Brother Canqi also discussed Confucianism, but Canqi spoke fondly, and often believed that his sons praised the Master’s words of nature and the way of heaven, but he could not achieve praise. However, although the six ances remained, they were still the sage of the sage. Brother Canqi said: “The Book of Changes also said that the sage set up an image to make the full meaning of the mind., how can you tell me the truth? Can you tell me the truth if you say something in a small way? ‘Can replied: ‘The subtlety of the principle is not what objects are. Now, the image is established to have the meaning of the same meaning, which is not to be understood, but to be connected to the same words, which is not to be expressed in words; the meaning outside the image is expressed in words, and it is firmly ruled and cannot be released. ’”8 In Xun Can’s view, Confucius’ way lies in nature and the way of heaven, but “the subtle reason is not what matters are used to express” and cannot be expressed in words. This separates Confucius’ way and what Confucius said; in other words, Confucius does not talk about nature and the way of heaven, but Confucius’ way lies in nature and the way of heaven.
Wei Heyan’s note on the “Collected Interpretation of the Book of Words” says: “Nature is what people receive and live; the way of heaven is the way of Yuanheng’s new day; it is deep and subtle, so it cannot be heard. “The commentary on “Commentary on the Collection of Interpretations of the Ancient Chinese Language” by Huang Kan of the Southern and Northern Dynasties said: “The Master’s words are what the article says. Nature is what Confucius is responsible for living; the way of heaven is the way of the new day of Yuan and Heng. The six books of Confucius are what people see, but the purpose of the six books is not achieved and can be heard. Therefore, the Master’s nature and the way of Liuhe Yuanheng are in line with their virtues. This is deep and far away, and is beyond the knowledge of ordinary people, so his words cannot be heard. 9 Xing Bing’s “Commentary on the Annotation” says: “‘The Master’s words about nature and the way of heaven cannot be achieved and heard.’ This is the nature of heaven and the destiny of man and the reaper of man. Natural transformation and cultivation, and the day of the Yuan and Healing is renewed, which is the way of heaven. and, and. Zi said, if the Master said that the nature of the destiny of heaven and the way of the new day of Yuanheng, the principle
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