Chapter 620: Heaven and Earth Xuanhuang
The sky and the earth are dark and yellow, and the universe is primitive. --------"Thousand Character Essay"
It is said that Zheng Xuan's lectures are getting better and better, and the depth of the theory in "Yue" seems to be endless, which makes people yearn to hear it. Jiang Wei's courageous answer shocked everyone. Not only did he win the praise of Master Zheng Xuan, but he also got himself a place in the competition to recruit a bride at the Hundred Tribes Conference.
Liao Li and Liao Gongyuan, a poor scholar from Jingzhou, were qualified to sit in a hall and listen to the lecture because of their excellent and thought-provoking answers, which was enough to make all the poor scholars standing outside envious and jealous. However, Liao Li was quite self-aware despite his humble appearance and did not force his qualifications to pursue Ma Yunluo.
From then on, Zheng Xuan's lectures became more difficult, but they were a combination of "The Book of Rites" and "The Book of Changes". The thoughts recorded in the "Book of Rites" are the most important essence of Confucianism. Many thoughts have been continuously innovatively interpreted by later generations and are more suitable for the current people in power. After the Qin Dynasty in the official history, the Book of Rites was lost. In the early Han Dynasty, only Gao Tangsheng, a Confucian master, could pass down the Book of Rites. "Hanshu·Yiwenzhi" says: "When the Han Dynasty was high, Lu Gaotang's biography "Shili" contained seventeen chapters. After Xiaoxuanxuan was established, Houcang was the brightest. Daide, Daisheng and Qingpu were all his disciples, and the three families were established in the school. Official." "Shili" is "Yili", also known as "Book of Rites".
In addition to Gaotangsheng's lineage, two other major events occurred in the academic history of the Western Han Dynasty: one was the discovery of the book on the wall of Kongbi; the other was the discovery of the book by the king in Hejian. It just so happens that both of them have ritual scriptures and are recorded in them. The so-called "discovery of the book in the wall of Confucius" refers to the discovery of ancient scriptures and biographies in the walls of Confucius' old residence; "Han Zhi" states: "The ancient scriptures of "Li" came from Lu Yanzhong and Kong, and are similar to the seventeen articles. "Also known as: King Lu Gong "obtained dozens of ancient texts from Confucius, as well as "Book of Rites", "The Analects of Confucius", and "The Classic of Filial Piety"." This is consistent with the "Han Shu·Biography of King Lu Gong" records: "In the early days It should be the same thing that Prince Gong destroyed Confucius' old house to expand his palace, and found ancient scriptures and scriptures in the walls.
The so-called "The King of Hejian presented the book", the King of Hejian was Liu De, the second son of Emperor Jing of the Han Dynasty Liu Qi, the same mother and brother of the deposed prince Liu Rong, the half-brother of Emperor Wu of the Han Dynasty Liu Che, and his mother Li Ji, a clan member and book collector of the Western Han Dynasty. In April of the second year of Emperor Jing's reign in the Han Dynasty, Liu De was granted the title of King of Hejian as a prince. The seat of his rule is now Xian County, Hebei Province, so he was called King of Hejian in history. "Book of Han·The Biography of King Xian in Hejian" says: King Xian studied ancient times and sought truth from facts. Obtaining good books from the people ••••••Xian Wang "The books obtained are all ancient texts, old books from the pre-Qin Dynasty. They belong to "Zhou Guan", "Shang Shu", "Li", "Book of Rites", "Mencius" and "Laozi". All are recorded in legends and discussed by disciples of the Seventy Sons." This is probably the origin of the "Three Rites".
"Book of Rites", also known as "Book of Rites of Xiao Dai" and "Ji of Xiao Dai", was written in the Han Dynasty and compiled by Dai Shengsuo, a ritual scholar in the Western Han Dynasty. "Book of Rites" is an important anthology of laws and regulations, with a total of 20 volumes and 49 chapters. The content of the book mainly describes the ritual system of the Pre-Qin Dynasty, and embodies the philosophical thoughts of the Pre-Qin Confucians, such as the view of heaven, the universe, and the outlook on life; educational thoughts, Such as personal self-cultivation, education system, teaching methods, and school management; political thoughts, such as the use of education to transform politics, harmonious society, etiquette and criminal law; aesthetic thoughts, such as the theory of things moving the heart, the theory of ritual and music, etc., are the basis for studying pre-Qin society. Important information is a compilation of information on Confucianism.
"Book of Rites" is rigorous in composition, vivid in reflections, tactful in words, echoing back and forth, and the language is neat and changeable. It is not only one of the "Three Rites", one of the "Five Classics", and one of the "Thirteen Classics". Since Zheng Xuan of the Eastern Han Dynasty made the "Annotation", the status of "Book of Rites" has been rising day by day. By the Tang Dynasty, it was regarded as a "Classic". After the Song Dynasty, it ranked first among the "Three Rites".
Therefore, Zheng Xuan wrote annotations on the "Book of Rites", and his research was the most profound. Therefore, when talking about the "Book of Rites", he was even more eloquent. Chen Long closed his eyes slightly and listened carefully to its meaning, because he couldn't understand the small part of the research, but fortunately with the help of the optical brain in his brain, he could understand its precise meaning.
"Heaven and earth are the birth and natural evolution of the universe, and humans and animals are the masterpieces of heaven and earth and the essence of the five elements. And because humans can create culture, they have become the most "noble" person in heaven and earth. For humans, heaven is a transcendent existence of divinity. ;Although humanity imitates the way of heaven and there is no insurmountable boundary between heaven and man, for humans, heaven is still a metaphysical super god."
"The ancient sage Confucius said: 'Heaven covers selflessly, earth carries selflessly, and sun and moon shine selflessly. These three serve to serve the world. This is called the three selfless things.' It means that 'heaven' is regarded as related to 'human beings' The value of sex exists, or heaven is an example that humans can follow. A saint who cultivates virtues and matches heaven can help heaven and earth transform and nurture all things, and 'join heaven and earth'."
Zheng Xuan said that it is "The Doctrine of the Mean" that inherits the idea of "matching heaven with virtue" since the Duke of Zhou. But, on the other hand, "The Doctrine of the Mean" also says: "A gentleman cannot neglect cultivating his moral character; if he wants to cultivate his moral character, he must not neglect his relatives; if he wants to cultivate his relatives, he must not neglect people; if he wants to know people, he must not neglect heaven." The word "Heaven" here "It means transcendence. This is talking about the connection between "cultivation" and "knowing heaven". "Knowing heaven" is regarded as the prerequisite for "cultivation", which is different from what Mencius called "knowing heaven".
Zheng Xuan continued to lecture: "The way of heaven is the origin of the way of humanity, so the way of heaven is an example for humans to follow. Although the way of heaven or heaven is an objective principle evolved from a transcendent master, it is connected with the world of life. . "The Doctrine of the Mean" says: 'Destiny is called nature, nature is called Tao, and cultivating the Tao is called teaching. 'Teaching' in the human world is to imitate the way of heaven."
What this paragraph says is that since the way of heaven was created by the master who transcends nature and has objective inevitability, it indicates that the way of humanity that follows the way of heaven is the unity of subjectivity and objectivity. Therefore, humanity is not an objective natural necessity, but a social necessity that is different from natural necessity. Humanity is an activity that needs to be achieved through human cultivation, demonstrating virtue and avoiding the inevitability of doing evil. Therefore, the way of heaven is different from natural necessity in human matters, but a social necessity that can only be realized through the efforts of the subject. Therefore, "Xue Ji" believes that: "Although there is a perfect way, if you don't learn it, you don't know its goodness." "Great Learning" says: "Only goodness is treasure." Therefore, the relationship between man and heaven is not a simple logical relationship, but a relationship in which heaven and man are connected in essence, and in practice, heaven transcends man.
"The heart is the master, the body is the slave, benevolence and virtue are the foundation, and etiquette is the end. "The Great Learning" says: 'The heart is upright and then the body is cultivated.' The Doctrine of the Mean says: 'Sound and color are the last step in transforming people.' "Zi" "Yi" says: "The people take the king as their heart, and the king takes the people as their body. A solemn heart will make the body comfortable, and a solemn heart will make the face respectful. If the heart is good, the king will be at peace with it. If the king is good, the people will want it. The heart is complete with the body." , it also hurts the body, the king lives by the people, and the people perish.' It explains that the relationship between the mind and body is like the relationship between the king and the people. The heart is the master of the body, and the body is the body of the heart. When the heart is peaceful, the body is peaceful, and when the heart is good, the body is good. Vice versa. , the heart will also be hurt due to physical injuries, not only the master-slave relationship, but also the dependence relationship."
Zheng Xuan was extremely familiar with the "Book of Rites" and he continued to lecture for half an hour. When Chen Long was drowsy after listening, there was a sudden loud sound. It turned out to be Zheng Xuan who summoned a pointer from nowhere, knocked on the whiteboard and said: "Before going to the toilet, I want to give the third question to everyone."
There was an immediate commotion under the podium, and even Song Jian, the Xiliang boss who had fallen asleep, suddenly woke up. He was not very interested in preaching, but he had coveted Ma Yunluan for a long time. Seeing that everyone suddenly became energetic, Zheng Xuan smiled and asked the question: "The earth carries all things, and the sky hangs all phenomena. Get wealth from the earth, and get the law from the sky. The sky and the earth are dark and yellow, and the universe is vast. It seems that the sky and the earth are indivisible, but after all, the sky is still bigger. Is the earth bigger? Is the sky or the earth more important? What is the relationship between heaven and earth?"
If you want to know what happens next, listen to the explanation next time.
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