requestId:684c3e2ece8193.11755198.
The “Inner Saints and Outer Kings” in the Philosophical Perspective of “The Book of Changes”
———Additionally, the related issues of “Inner Saints and Outer Kings”
Author: Zhang Wenzhi (Between Shandong University of Science and Technology and Modern Chinese Philosophy Research)
Source: “History of Chinese Philosophy” 2019 Issue 5
Time: Confucius was in the 2570th year of Gengzi, Guimao
In “Year-Old Learning”, “Stop the highest goodness in the inner world” and “realizing integrity in the inner world” are the achievements of “the inner sage”. People can achieve the state of “the inner sage” through internal merits; “clearing the bright virtue outside” and “cultivating the sage outside” are the actions of “the outer king”. In “Doctor of the Mean”, “Reincarnation of Oneself” is the merit of the inner sage, and “Reincarnation of Things” is the action of the outer king. In the “Book of Changes”, the acquired Taiyu is the foundation of life, and is corresponding to the body of “the highest good” and “the highest sincerity”; the “Qianyuan” matches the yang corpse in the two figures, which is the merit of the inner sage; the “Kunyuan” matches the yin corpse, which is the action of the outer king. Therefore, the philosophy of the Book of Changes can provide the original theory for the “inner sage and outer king”. The “inner sage opens a new outer king” by the teacher of Master Mou Zongsan said that based on his “self-hiddenness of his confidant”, the “return to the original” he said did not truly go to the original body of the Tao, so he could not be able to open a true “new outer king”. Only by combining “Big Learning”, “Doctrine of the Mean” and “Book of Changes” can we master all the connotations of “the inner sage and the outer king”.
Keywords: The inner sage and the outer king/”Big Learning”/”Doctor of the Mean”/”Book of Changes”/”Mu Zongsan
The verb “the inner sage and the outer king” is first seen in “The Bangzi·National Chapter”, but it has become synonymous with the characteristics of Confucian philosophy. Therefore, people generally call Confucian thinking actually the way of “the inner sage and the outer king” and is also the focus of Chinese philosophy. However, because this fantasy has strength and contradiction with real politics, regardless of “primitive Confucianism, Song and Ming dynasties and even modern neo-Confucianism, no matter which school or school believes that what they say is the way of inner sage and outer king”, “the fantasy construction form of inner sage and outer king is finally lost when it reaches the real objects and images.”①. Despite this, those who believe in Confucianism are still exploring Confucius’ energy to “know that it cannot be accomplished” and strive to maintain and promote this statement. Especially, the representative figure of contemporary Neo-Confucianism, Mr. Mou Zongsan, proposed the statement that “the inner sage opens a new outer king”, aiming to introduce the “internal sage” and “scientific” from the East into the “internal sage and external king”, in order to “return to the foundation” and “new” to perfect this statement. This was also criticized by the master, and was also led by the American Chinese scholar Yu Ying-chung and the major scholars such as Li Zehou and LiThe doubts and criticisms of Xianghai, Yang Zebo, and Wei Yong. ② Even Teacher Lin Anwu, the student of Teacher Mou, also reflected on his teacher’s words. ③ Judging from the continuous concern of the ancient scholars and the current academic community on this issue, the “inner sage and outer king” itself has become a new topic for a long time.
In recent years, writers have also paid great attention to this issue and published three articles related to this issue④. In comparison, they have also written some articles related to this issue in China, aiming to sort out the meaning of “the inner sage and the outer king” in order to achieve a real “return to the original” and “new”. This article is a continuous and detailed approach to this problem, and discusses the connection between the “inner sage and outer king” in the first part and the inherent innate discussions in the “Book of Changes”; the second and third parts explore the “inner sage and outer king” contained in the two hexagrams of “Wuwang” and “Big Animal”; the fourth part discusses the problem location of the “inner sage and outer king” in the “Inner sage and outer king” in the “Fuji”; the fourth part discusses the problem of “inner sage and new outer kings”. Inappropriate situations, please criticize and correct them.
1. The way of “the inner sage and the outer king” in “The Doctrine of the Mean” and the original discussion in “The Book of Changes”
“The Big Learning” “is the inheritance of the mind method of the Holy Domain, and the way of the inner sage and the outer king of Confucius teaching”⑤; Zhu Xi also regarded “The Domain of the Mean” as “the Confucian teaching the mind method”⑥. Therefore, the two are “the energy of Confucianism” ⑦; the “Book of Changes” is called “the secret principles of Confucianism” (“The Verification of the Doctrine of the Mean”, page 21). The “inner sage” and the “outer lord” are very clear in “Big School”.
The special demand points out that the “inner saint” mentioned in “Big School” is not just explained in words, but a personal experience that can be obtained through internal cultivation. The “Big School” says “concentration, tranquility, peace, tranquility, and gain” is the order of this internal cultivation:
“knowing to stop and then having concentration” is to stabilize the outside… Both the mind and body are determined, and then you can seek true tranquility, so “博官网心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心</a The time of leisure is… "Only after being at ease, you can be jealous" is at tranquility, clear and crystal, light is born, bright and self-sufficient, spiritual energy is full, breath is transformed, breath is real, business is revealed, and business is purely in the state of the highest good, which is ahead… This word "官" is purely observed with true wisdom, illuminated by the light of nature, and there is no selfless thought and thoughts. Therefore, when we advance to the highest good together, this is what we call "get". "Get" means to obtain the most good state and stop it. ("Big Scholarship", pages 142-143)
Say this is the Confucian internal practice of cultivating the mind of Confucianism, since MenciusThen it was dropped. Only when a person is in a state of tranquility can he attain this state of “the ultimate goodness”, which is also the state of “the acquired heaven of Tao and the land of Buddha” (“Big and the Certification”, page 143). Obviously, this is also the state that you want to achieve after “correcting your mind”, because “Big Science” has told us how to verify whether your mind can be corrected: “If you have something angry, you will not be correct; if you have something to worry about, you will not be correct; if you have something to worry about, you will not be correct.” (“Big Science and Technology”, page 12) It can be seen that the state that you achieve after “correcting your mind” is the state of “happiness, anger, sorrow, and joy” mentioned in the Doctrine of the Mean.
If you understand the connection between the use of Tao in “Big Learning” with “the inner sage and the outer king”, you will not be able to understand the “the inner sage and the outer king” in “The Doctrine of the Mean”. “The Doctrine of the Mean” says: “Happiness, anger, sorrow, and joy are not revealed; when they are released, they are all the Middle, and they are called harmony. Zhong means the great foundation of the whole country; harmonious means the Tao of the whole country. To achieve central harmony, the six harmony is in place, and all things are cultivated.” Here, “‘Zhong’ is the origin of Tao, and ‘harmony’ is
發佈留言