This chapter is the big finger of an article, which is Zhang Zi's juexue, the meaning of the former sage, practicing Buddhism and being strong in old age. Zhu's ci has both gathering and scattering, scattering and gathering, and ridicules it as a great reincarnation. Fools think that Zhu's words are similar to those of history, but different from those of saints. Confucius said, "If you don't know life, how can you know death?" Life is scattered for death, and death can be gathered for life, which is equally clear. "Yi" says: "Essence is a thing, wandering souls are changing." A soul wanderer, his soul is scattered, swimming in emptiness. For change, it is obvious that life is changing. He added, "Flexion and extension are mutually beneficial." Stretching and bending, birth and death; Stretch with the feeling of bending, and stretch with the feeling without bending! He also said, "The metaphysical is the Tao, and the metaphysical is the device." Metaphysics, also known as clarity, is incomprehensible. The equipment is destroyed, but it can't be used like equipment. It cannot be destroyed, nor can it be destroyed. In terms of the image of the sky, spring and summer make a living, for coming, for stretching, autumn and winter for killing, for going, for bending, while autumn and winter are hidden underground and full of vitality, so it is not one of autumn and winter, that's all. The fire of the car has been exhausted, but it is flame, smoke and embers. Wood or wood, water or water, soil or soil, people are not there. Cooking in retort, damp and hot, bitter fleabane bitter fleabane, will return; If the cup is tightly covered, it will be depressed and will not come loose. Mercury flew at the sight of fire, I don't know where it went, and it returned to the ground. What is tangible is natural, not like it! There has never been a product of hard years. Once it is known, it will disappear. Therefore, it is called contact, flexion and extension, gathering and dispersion, quietness and brightness, not birth and death. Life and death, history is ugly. If there is nothing to say, then where is the building where it disappeared within this theory of Tai Chi Hun? It is also the reason why the cloud creates new things and does not use it. Therefore, how can we get this endless storage in the void, so that it will eventually tend to be destroyed rather than evil?

Void is the quantity of qi. The gas is boundless, but the hope is small, so people see vanity but not gas. Every void is full of qi, gathering is obvious, showing is what people call it, scattering is hidden, and hiding is what people call it. Deified, the accumulation and dispersion of qi are unpredictable, but there are traces to follow. Those who are alive have a common principle of healthy and smooth qi, presiding over apotheosis and living in apotheosis, without trace. If it is true, the reason lies in qi, which is just the reason, and qi is in qi, and qi is just qi, which leads to both being indispensable. When it comes together as a character, it is shaped, but when it comes to space, it is not shaped and bound. Cover the yin and yang, and count the dynamic and static. If the body is the same, it will move with different senses, while the movement and imaging are static. There will be several movements, which will never get together, never disperse, never enter, never leave, never take shape. "Yi" is the Tao, and it's just dry and Kun. Doing six yang becomes healthy, Kun six yin becomes smooth, and yin and yang rub together to give birth to six sons and fifty-six hexagrams. Those who can't move can't stand it, or gather or disperse, or go out or enter, and the changes are complicated. Move yin and yang. The entity of Yin and Yang Taiji is full of emptiness, so it changes day by day, and the good and bad things of the sixty-four hexagrams are born. Yin and yang rise and fall, unpredictable, and the reason why heaven and earth people bend and stretch is also. If you know this, you will do anything in Yi.

The old man takes heaven and earth as the charm, moving and generating wind, which means that virtual energy is born out of nothing and changes endlessly, but qi is not encouraged, so there is no limit. But which drum makes you angry? Whether there is a mixture of them can be regarded as yes, but it is not. In fact, sometimes there is movement and yin and yang, and it makes no difference. People who misunderstand the Tai Chi diagram say that Tai Chi has no yin and yang, but Yang is generated by movement and Yin is generated by quietness. Yin and Yang, out of ignorance of sports, are cold and hot, moist and dry, and the love between men and women is an inherent connotation, which precedes sports. The movers are yin and yang, the movers change from yin to yang, and the static ones condense in yin. One shock, one shock, one hurdle, one separation, one root and one reaction were born in dryness and Kun. If you don't move, you will be yang, if you are still, you will be yin, if you don't have two qi, you will be born if you move, as Lao Shi said.

Virtual will become real, real is virtual, and there is also one. It was real when it came, but it was empty. It was empty when it went. It was real, and its body was divided. Stop doing it and move; Stop, it will be quiet, it will move, it will be a. And the dynamic function, the static quality, its body is divided. If you gather, you will be scattered, and if you are scattered, you will be scattered. But poly is obvious, dispersion is slight, and its body is divided. Clear thought turbidity, turbidity is clear. However, those who are clear are clear, and those who are turbid hinder their identity. If there is no emptiness, no reality, no movement, no gathering, no dispersion, no clarity and no turbidity, then there is no doubt about emptiness, but what is it? However, when the two ends overlap, they become opposing images. So it can be seen that the moving is static, the gathering is scattered, the empty is solid, and the clear is turbid, all of which are given to the entity of Taihe. Stand as one, so it is used for two purposes; If water is the only body, cold can be water, and heat can be soup. Unlike ice soup, we can know the normal body of water.

[Note] Thumb: General idea. Zhen: Zheng. Juexue: a unique theory. Yun: The meaning is profound. Image: concrete image. Western Wei Dynasty: Empty and mysterious. Zan: The earthen pot used to steam rice in ancient times. Cover: cover. Rudder: refers to the illusory state when the yin and yang of heaven and earth interact. For example, if. Hunlun: Whole, whole. (xι) Receive: absorb. Get together and merge. Mirren: Everything, everything. A few: hidden. Signs of things. Liuyang: The Book of Changes draws six hexagrams into one hexagram, and each hexagram is divided into yin and yang. Dry hexagrams and six paintings are all yang, symbolizing vitality; All six paintings of Kun Gua are cloudy, which is a symbol of meekness. Six sons give birth to fifty-six hexagrams: Yin and Yang overlap into two hexagrams of Gankun, which produce shock, patrol, hurdle, reason, root and six hexagrams, so they are called six sons. Take Gan as the father, Kun as the mother, Zhen as the eldest son, Xun as the eldest daughter, Kan as the middle boy, Li as the middle girl, Gen as the young boy, and girls as the exchange. Eight diagrams interweave to produce fifty-six hexagrams. Great cause: Great cause in the world. Charm: Blowing equipment, namely bellows. Mix one: mix the same. Emotion: truth and temperament. According to the theory of Qi, people and things are born with Qi, so they are born with fixed innate qualities. Overlap: take turns.

(ChuLingLing)

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Zhang Zizheng and Zhu Meng is one of the main philosophical works of Wang Fuzhi, a thinker in the late Ming and early Qing Dynasties. He inherited and developed Zhang Zai's simple dialectical materialism and critical spirit of Buddhism and Taoism idealism through the annotation of Zhang Zai's book Zhengmeng in Northern Song Dynasty. Among them, Taihe is at the head of Zhengmeng, and its content is extremely rich and important, which is the basis for Zhang Zai to establish his simple dialectical materialist worldview. After Wang Fuzhi's further development, it is even more colorful, thus pushing China's philosophy of vitality ontology to a new * * *. Throughout the note, the following points are very exciting:

First of all, Wang Fuzhi clearly emphasized that the universe is a material entity composed of vitality, and once again affirmed Zhang Zai's proposition that "emptiness is qi". The categories of Taihe, Taixu, Taiji and Daoism have long been used by China's traditional philosophy to refer to the origin of everything in the universe, but whether it is material or spiritual has always been interpreted differently by different philosophers in different times. Zhang Zai believes that Taihe is an inseparable state of vitality. Wang Fuzhi pointed out more clearly that the sum of yin and yang is called "Taihe". "In Taihe, there is a spirit and a god, and this god is not him. It is also reasonable to distinguish between the two. " One of Zhang Zai's outstanding contributions is to quell the controversy about the relationship between space and qi in the history of China's philosophy, and put forward the proposition that "knowing more means qi, that is, nothing". Wang Fuzhi said more thoroughly, "Yin and Yang are empty, no more, no gap. The image of the sky, the shape of the earth, all its scope ","everything is empty and angry, and it is obvious that it is what people call it; If it is hidden, then people will call it nothingness. " The whole world has nothing but qi, and space is just a basic form of material existence.

Secondly, it vividly proves that vitality is eternal and expresses the idea that matter can neither be created nor destroyed. Wang Fuzhi, for example, said that wood, water and mercury are actually converted into other things after being burned by fire or "for smoke", "for embers", evaporated and "flying at the sight of fire". In nature, one thing decreases and another thing increases. Tangible things are like this, especially subtle invisible qi. "If there is nothing left, then within this theory of Tai Chi Hun, where is the house that was eliminated? If the cloud is new and doesn't need to be rational, why can it exist endlessly in this empty space, so that it will not be evil and tend to die out? " This means that if the objective material world can be eliminated, there must be a destination to be eliminated; Say it can be created, and where did it come from, so that there is endless material storage in the universe for it to create, destroy and never dry up?

Thirdly, on the basis of inheriting and developing Zhang Zai's dialectical thought of "one thing and two bodies", it is profoundly expounded that the contradictory movement of things is the fundamental attribute of matter. Zhang Zai believes that everything has two sides of the unity of opposites, which are interdependent and struggle with each other. "If you don't stand up, you can't see it. If you can't see it, you can use it." Wang Fuzhi gave full play to this point and pointed out that the unity of opposites is not a simple patchwork, but an organic combination. "One body stands, so it is used for two purposes." "If there is one, there are no two." The transformation of heaven and earth, human life, plants, birds and animals, etc. , all have yin and yang. There is neither solitary yang nor solitary yin. All movements, such as movement, fluctuation, contact, flexion and extension, going in and out, gathering and dispersing, appearing and hiding, birth and death, rigidity and softness, staying up all night, cold and heat, etc., are concrete manifestations of the contradictory movement of the unity of opposites, and then it is concluded that movement is absolute, stillness is relative, and movement is an eternal attribute or way of existence of the material world.

Laozi thinks that heaven and earth are like a melting pot for smelting and casting copper and iron. It turned out to be empty. There was nothing in it. It was a virtual, empty and silent scene. I don't know who used the "spell" to keep blowing into it, which produced tangible things. On the other hand, Zhou Dunyi's Illustration of Tai Chi and Zhu's Illustration of Tai Chi hold that there is an absolutely motionless Tai Chi, which produces movement, so there is the opposition and development of Yin and Yang in the material world. "People who misunderstand the Tai Chi diagram say that Tai Chi has no yin and yang, and it begins to produce yang because of movement, and it begins to produce yin because of quietness. Yin and Yang, out of ignorance of sports, are cold and hot, moist and dry, and the love between men and women is an inherent connotation, which precedes sports. What moves is the movement of Yin and Yang ... "Wang Fuzhi retorted that they are actually promoting an idealistic worldview that is made out of nothing and anger comes out of nothing.

The relationship between existence, movement, emptiness and harmony has always been an important category and basic proposition in the history of China's philosophy. Starting from Laozi's philosophy, with the help of metaphysics, Buddhism and Taoism in Wei and Jin Dynasties, the trace of idealism in Neo-Confucianism in Song and Ming Dynasties became more and more intense. Wang Fuzhi inherited and carried forward the fine tradition of simple dialectical materialism in China's philosophy, and once again profoundly expounded that the world is a material world and immortal. It is constantly moving according to its own inherent laws. Movement is the fundamental attribute of the material world, and its forms are varied and mutually transformed. The contradictory movement of the unity of opposites of Yin and Yang is the source and motive force of the change and development of things. There is nothing in the world except the material qi and the concrete matter produced by the movement of qi. These viewpoints have the implication of modern dialectical materialism philosophy, so as to achieve the purpose of "cultivating Buddhism, being old and being upright".

In addition, Wang Fuzhi also has some views on epistemology. For example, it is proposed: "Form is also, God is also, and things are also. When the three meet, perception is imminent. " Human perception and cognition are produced by sensory organs, psychological activities and objective things.