Neo-Confucianism, Neo-Confucianism Schools and Baiyuan School

Neo-Confucianism, Neo-Confucianism Schools and Baiyuan School

School represented by Shao Yong (1011-1077). Because Shao Yong studied in Gongcheng, Henan Province, he was called his school by Baiyuan before he was thirty years old. This school is called elephant mathematics school, and its knowledge is called congenital elephant mathematics. Because this school discussed the "learning of body and destiny" from the innate image number (the biography of Shao Yong in Song Dynasty), it became a unique "learning of other schools" in Neo-Confucianism in Northern Song Dynasty (the whole case of Song and Yuan Dynasties.

In terms of academic thought, Shao Yong took the Confucian classic Zhouyi as the Sect, and aided Taoism into Confucianism with Taoist thought.

The gist of Shao Yong's theory has the following aspects:

① congenital image mathematics

Congenital image mathematics mainly focuses on the occurrence and operation of the universe. His "innate" theory is relative to the orientation and season of the eight diagrams in Zhouyi Shuo Gua. There is a passage in Zhouyi Shuo Gua:

The emperor was shocked, Qi almost lost, almost stayed when he met him, served Kun, made promises, fought, and made promises, which made him embarrassed. Everything was shocked, and so was the East. Qi almost Xun, Xun southeast also, Qi also, said that everything is clean and neat. When you leave, everything will meet, and so will divination in the south. The sage listens to the world in the south, and the voice of Ming governs and covers all this. Kun is also a land, and everything is nurtured, so persuasion is Kun. Autumn has arrived, and everything has been said, so to speak; What you said is true. War is dry, northwest divination is dry, and yin and yang are thin. Look at the water. It's divination in the north. It's hard work. Everything belongs to it. It's hard work. Divination in the northeast is also the result of all things, and the final goal is also the beginning, so it is a word.

The day after tomorrow gossip

The general idea of this paragraph is about the place and season of gossip. Since the earthquake, everything has been created, representing the East, and the season is spring. Xun makes everything grow, and it is located in the southeast, quite at the turn of spring and summer. Being far away from the south represents summer. According to this divination, the monarch's south claims that the emperor rules the world. Kun symbolizes the land and nurtures everything, with summer and autumn in the southwest. It is the autumn harvest season, which is located in the west. The trunk is located in the northwest, with alternating yin and yang, which is quite autumn and winter. The ridge is water, located in the north. In winter, everything is silent. Gen is located in the northeast, quite in winter and spring, and everything has to start again. Based on this, Shao Yong drew the gossip the day after tomorrow.

Shao Yong named it Gossip the day after tomorrow, also known as Wen Wang Gossip. This picture is arranged clockwise according to the orientation and season, which is the embodiment, popularization and application after the creation of heaven and earth

He believes that there was a principle before the existence of heaven and earth, and this principle was expressed by schema. It is called innate gossip sequence diagram, which was handed down from Fuxi, so it is also called Fuxi Bagua diagram. In fact, it is based on a passage in Zhouyi Shuo Gua: "The heavens and the earth are positioned, the mountains and rivers are ventilated, the thunder wind is thin, the fire and water are not harmonious, the gossip is wrong, the past is smooth, and those who know it are against it; So it's easy to count backwards. " When Shao Yong painted innate gossip, he also mixed Chen Tuan's Congenital Gua.

Innate gossip sequence diagram

The above picture is one of the important pictures of congenital science. Mainly to explain the sequence of the universe. Shao Yong explained the process of the universe in The Inner View of Things, saying: "The earth is born in motion, and the earth is born in static, while the motion is static, and the way of heaven and earth is exhausted. At the beginning of the movement, the sun is born, and the extreme is yin. One yin and one yang meet, and the sky is exhausted. At the beginning of quietness, it is very soft and quiet. When you are just born, you will be exhausted when you are soft. Moving is called the sun, moving is called shaoyang, static is called Taiyin, and static is called Shaoyin. The sun is the sun, the moon is the moon, the sun is the star, the sun is the morning, the sun, the moon and the stars meet, and the body of heaven is exhausted. Too quiet is too soft, too quiet is too soft, too moving is too stiff, and too little moving is too stiff. The water is too soft, the fire is too hard, the soil is less soft, the stone is less hard, and the fire, water, soil and stone are exhausted. " The meaning of this passage is: born in motion, born in silence, born in yin and yang, the ground is soft and rigid, and yin and yang are divided into sun, lunar, shaoyang and shaoyin, which are the four images of heaven. Hard and soft are divided into too soft, too hard, not too soft and not too hard, that is, water, fire, earth and stone. This is the four bodies of the earth, from four elephants to cold and hot days and nights, from four bodies to rain and dew lightning. Gossip is complicated and everything in the world is in it. Taiji, Yin and Yang, Sun, Shaoyin, Shaoyang, Taiyin, Gan, Hui, Li, Zhen, Xun, Kan, Gen and Kun are "images". From "Taiji" to "Eight Diagrams" and even the sixty-four hexagrams, they are all "numbers", and the process of the universe is the evolution of images and numbers.

Shao Yong's image mathematics takes two, four, eight, sixteen and sixty-four as basic numbers, which is called "adding once method" by Cheng Yi.

Shao Yong's Tai Chi is different from Zhou Dunyi's Tai Chi. Zhou Dunyi said that Tai Chi moves to generate Yang, and Shao Yong said that Tai Chi is one, while immobile gives birth to two, and the second is God. God gives birth to numbers, numbers give birth to images and images give birth to organs. The change of the device belongs to God "("Beyond the View of Things "). God is invisible, numbers are abstract concepts, just like visible shadows, and objects are concrete things. In other words, matter is born from abstract concepts. Tai Chi, which he can't talk about, refers to Yin and Yang, that is, only the opposition of Yin and Yang can create a "god", and this "god" has the power to change. What is the "god" that drives this change? Sometimes he also said that God "changes with qi" (same as above), and admitted that movement changes have nothing to do with matter. But he sometimes confuses this "god" with the human spirit, saying that "the god of man is the god of heaven and earth" (ibid.). It is also said that Tai Chi is the unity of mind, Tao and unity, and mind precedes heaven and earth. It is "the foundation of all things" (ditto), and matter ends in spirit.

Another important map of congenital science is the orientation map of Fuxi gossip, which mainly talks about the operation of the universe. According to this map, we can infer everything in the universe, including nature and people.

Orientation of Fuxi Eight Diagrams: Compared with the two hexagrams, Yin and Yang are wrong hexagrams, and the sum of ordinal numbers is "nine". Overlap them into sixty-four hexagrams. According to Shao Yong's explanation, the figure turns from left to right, from four to one, that is, from earthquake hexagrams to dry hexagrams, that is to say, it represents the past. If you turn right, from five to eight, that is, from Kun hexagrams to Kun hexagrams, it is all unborn. From one to four, counterclockwise, the order is dry, change, separation, shock, from five to eight, clockwise, the order is Xun, Kan, Gen and Kun. Understand the past and push forward in the order of development, so we say "shun" to judge the future, from the known to the unknown, and calculate forward, so we say "inverse". Shao Yong said, "The fate of heaven and earth must be governed by the north and the south, and there will be chaos between the north and the south. If it is chaotic for a long time, it will return to the north and south. " . The same is true of the personnel of Heaven. As can be seen from the past dynasties, the reasons for the growth and decline are also obvious. "("things outside the view ")

② "Yuan, Hui, Yun and Shi" and "Huang, Di, Wang and Bo"

The changes of heaven and earth in Shao Yong can be divided into four stages: Yuan, Hui, Yun and Shi. This is Shao Yong's conclusion from observing the development of the universe with innate image mathematics; The theory of "emperor, emperor, king and uncle" is a change of personnel, which reflects his views on human history.

Yuan, society, luck and the world explain that "heaven and earth are always there". He divided December, January 30, 12 and 1: 30 of a year into numbers and constructed a world calendar. Heaven and earth are one yuan from beginning to end. Twelve sessions in one yuan, thirty sessions in one session, twelve sessions in one session, thirty sessions in one session and thirty years in one session. One yuan129,600 years. The universe takes yuan as its historical cycle. Repeatedly, neutron, ugliness and yin are the first three of the twelve paths, which is called the opening. "Born in children, born in ugliness, born in yin." There must be a sky for children, ugliness for the earth, and yin for people. Compared with the past dynasties, the seventh meeting under the shadow was held at the sixth meeting, just as people and things developed into a state of great prosperity at the fourth meeting of the day, which is equivalent to the times. During the Xia, Shang, Zhou, Qin and Song Dynasties, seven afternoon meetings were arranged. From the seventh meeting, it turned from prosperity to decline, and gradually declined after the eighth meeting. By the eleventh meeting, everything was extinct. By twelve o'clock, the universe will be completed in one yuan, from opening to closing, from beginning to end, from birth to death.

Shao Yong also said that there are four stages in human history: emperor, emperor, king and scholar. The Huang San stage is characterized by "educating the people". "Whoever educates the people, the people will return to it from the Tao, so this is natural. Naturally, it can be said that it is okay. " The characteristics of the Five Emperors are "teaching the people by virtue". "Teach the people with good, and the people return with good, so it is still allowed. If the husband gives way, the ancestors will call themselves. " The characteristics of the three kings are "serving people with virtue". "To convince people, people have to work, and so does politics. Husband is also a politician. Also known as "right and wrong. "The fifth uncle is characterized by' leading the people with strength'." Those who lead the people with strength will be rewarded by the people, so it is still controversial. Those who fight for their husbands' interests, those who fight for their husbands' interests, take their advantages instead of their righteousness, and then call it struggle "(ibid.). Huang Sanhe and Five Emperors are the prosperous times in human history. After the Han and Jin dynasties, it was only hegemony, and each generation was inferior to the next. The prosperous times are gone forever. History is degenerating, and mankind is declining. It is not difficult to see that he observed history from the perspective of Confucian concept of justice and benefit.

③ the theory of "viewing things by things"

This is Shao Yong's epistemology. What is "seeing things by things"? Shao Yong replied:

Therefore, the husband calls it a person who sees things, not with his eyes, but with his heart, not with his heart, but with his reason. Everything in the world has no reason, no sex and no life. Therefore, a reasonable person will not know until he is poor; Therefore, people who call it sex can't know until they do it; Therefore, those who call for life will know later. These three knowers are the real knowledge of the world. ("Vipassana")

To say that true knowledge is poor, complete and extreme is based on the development of Zhouyi Shuo Gua. In the way of understanding, he argues that we don't need to look, that is, we don't rely on the senses, nor can we rely entirely on the "heart" of the thinking organ. Senses and thinking can't tell the truth of things, and they can't get true knowledge, but they should "view them with reason". The so-called "view it with reason" means to get the "reason" of things first, and then view everything according to it. If you want to get this "reason" first, you must be "poor" How to be "poor"? Shao Yong put forward the method of "looking back": "The reason why saints can love everything is that their saints can look back; Therefore, people who see things from the other side do not see things from me. People who don't see things by themselves see things by themselves. Look at things with things, there is me in the middle! " (ditto) This is to play the role of "the heart of a saint, the mirror of heaven and earth, the mirror of all things" in Zhuangzi Heaven. Only when you are "quiet" can you "look back". Looking back with a peaceful mind, we can know the truth, nature and life in people's hearts, so as to gain the true knowledge of the truth, nature and life of all things.

Shao Yong didn't advocate seeing things with his eyes, and he didn't pay full attention to them. His starting point seems to be to avoid subjectivity and attach importance to objectivity, but he emphasizes understanding beyond feelings.

As can be seen from the above Shao Yong Thought, its innate image mathematics is undoubtedly pure subjective fiction with strong mystery. He also linked human limbs with the four seasons in the sky and the four directions on the ground, saying that "the knuckles are considerable, and the palm prints are considerable" ("Outside the View of Things"), which provided a theoretical basis for future generations' fortune telling. However, his theory also promoted the revival of Confucianism. His congenital image mathematics takes Zhouyi as the key link and Taoist thought as the key link. Although his view of history is a theory of degeneration, it runs through the Confucian view of justice and benefit. His cosmological theory contains some scientific data and valuable guesses, such as gossip, hexagram and permutation order, including the problem of repeated permutation in mathematics and the germination of binary thought. He also put forward the principle of dividing the 24 solar terms in a year. The main inheritors of Shao Yongxue are Shao Yong Di Shao Mu, his son Shao Bowen, Wang Yu, Niu Deyi and Niu Sichun, and Zhu's student Cai is also good at mathematics. It also has a certain influence on Lu Jiuyuan's psychology.