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Natural theory and theory – A comment on the commentary of Cheng Li’s commentary on the annotation of the sixth and second lines of the Kun hexagram by Cheng Li
Author: Chen Ruichao
Source: “History of Chinese Philosophy” No. 6, 2023
Abstract: Cheng Li proposed a criticism of Wang Anshi’s commentary on the statement that “created by the nature of things” of the Kun hexagram by “it is born out of the nature of things” in the history of Yixue. From the perspective of the source of thinking, Wang Anshi’s explanation of Kun Liu Er in “Yi Jie” is the most basic thing to settle in the Confucian position, but the statement “because of the nature of things” actually has the pure source of mysterious thinking. Cheng’s criticism generally points out that “it is born from the nature of things” is difficult to establish in both mysticism and Confucianism, which is because it violates the inherent and self-producing characteristics of the natural concept of material nature. Cheng Xi and Wang Anshi’s disagreement in “nature” is also closely related to the unique philosophical construction thinking of the two Cheng’s science, as well as the ideological division between science and new science.
Cheng teaches people how to learn the Book of Changes, “and we must look at the three schools of Wang Bi, Mr. Hu, and Mr. Zhang” [1], which shows that he is always worthy of Wang Anshi’s Yixue. However, out of a theoretical disagreement, Yichuan also put forward some major criticisms of the ministry of Gong Yang’s interpretation of the “Yi”. “The Book of Two Chengs” records a linguistic record of Cheng Lie’s rebuke of Wang Anshi’s “Zhifang” to the sixth and two lines of Kun hexagram: Jiefu explained the “Zhifang” and said: “It is born because of the nature of things, which is straight; it is a matter of things that make things but not easy.” People seem to be good, but they are not aware of them. In this way, things first have their own nature, and Kun is born because of this. What is the meaning of it? It is completely unrecognizable. (“Er Cheng Collection”, page 251)
This batch of comments can be said to be a case in the history of Yixue in the Song Dynasty. The existing Wang Anshi Yixue research and discussions are very concerned about this, but there are still countless discussions. Wang Anshi said that “it was born from the nature of things” and “it was born from Kun Liu Er, and what is the source of the purity? Yi Chuan directly denounced it as “unreasonable”, and what kind of rationale does it come from? These questions need to be analyzed and explored in detail. In fact, the understanding of the main philosophical concept of “nature” between Mr. Zhang and Mr. Yichuan is also a reflection of the unique thinking of the construction of the “reasonal theory” of the second Cheng Dynasty and its ideological division with Wang Anshi’s new learning can also be seen from this.
1. The source and commentary characteristics of the annotation of the sixth and second lines of the Kun hexagram
Before discussing Cheng Pai’s criticism,We need to first assess the source of thoughts and characteristics of Wang Anshi and Shikun’s sixth and second lines. Wang Anshi’s Yixue thoughts are importantly retained from his own self-written experience in his early years. However, this book has been lost and it is difficult to see the whole picture. Fortunately, today we can understand from Li Heng’s “The Legend of the Zhou Yi Sea” that there are the contents of the “The Legend of the Confucianism” in the “The Legend of the Confucianism” of Kun and the “The Legend of the Confucianism” and the annotation of “The Legend of the Confucianism” of “The Legend of the Confucianism”:
The movement of the Confucianism is the virtue of the Confucianism, and then it can be seen. It is born from the nature of things, which is its straightness; it is the direction of things that are not easy to form. 【2】
This passage is based on the basic differences between the ones quoted by Yichuan in criticism. From the two prominent features of this line of the Kun hexagram, the first is to use the “Six-two movements” to understand the “straight square” of the “Straight square” from the perspective of the “Straight square” that is, the activity of producing and raising all things in the earth, and to describe the “straight square” as the characteristic of the tunnel biological process; second, the meaning of “straight square” is to introduce the concept of “nature” of the object that “generates according to the nature of things” and introduces the concept of “normality” as the basis for Kun to produce all things. These two characteristics can already be seen in the previous generations. The Han Dynasty Zheng Xuan notes this line and says:
Straight, square, and the nature of the earth. This line is in the middle and on the ground. Its natural nature produces all things, so it is straightforward and square. Baoqing【3】
Zheng Xuan’s note is based on the “Entertainment” from “Entertainment”, which is the biological activity of Kundao, and it also introduces the concept of “sex”. However, the Zheng Notes regard “direct square” as the “nature of the earth”, and does not matter; the median position of the sixth and second lines is used to achieve a neutral atmosphere to live on the earth, and “grow thousands of things” through its “natural nature”, but it does not specifically describe the relationship between the “normal square” nature of Kundi and “grow thousands of things”. Generally, the Han Dynasty’s more elegant style has emerged.
The connection with Mr. Yang’s “Book of Changes” is Wang Bi’s “Book of Changes”. The second line of the sixth line of the 语 is written by the 语:
The center is straight, which is extremely important to the earth. If you hear it, you will be able to do it yourself, and things will be born without practicing, but your achievements will be accomplished. Therefore, you will not be tiring and will be in absent manner.
Note “Kun·June 2·Xiang Ji” says:
Move and straight, and let the quality of it. 【4】
Wang’s note also establishes the lines from the methods of tunnel biological, and has a stronger mythological or Taoist color. Although the word “nature” does not appear directly in the notes, Wang Bi said in “Laozi’s Notes” that “all things take nature as their nature” (“Wang Bi’s Collection of Excerpts”, page 77), it can be seen that the concepts of “natural” and “nature” are actually different in his mysterious system, and the saying “hearing it and letting it go” is “because of its nature”.As Yang Qian pointed out, Wang Anshi’s annotation of Kun and Sixth Prince Wang Bi’s annotation shows a clear relationship of inheritance and development. [5] First, Wang Bi’s notes refer to the line “in the center, be upright, and be extremely important to the ground” and the line “sharp direction” is “very straight and big”, and the following is the line “no sharp direction” that the line “no sharp direction” is used to describe the line “not sharp, no obscurity”. The sharp ruler will introduce the natural meaning of tunnel biological contained in the latter into the previous text “direct Female University Students’ Care Club” to the previous article. Secondly, combined with the “moving and straightening of the six twos” in the “moving and straightening of the six twos” in the “moving and straightening of the direction” in the “moving and straightening of the direction” in the “reading and letting it be” in the “reading and letting it be” in the “reading and letting it be” in the “reading and letting it be” in the “reading and letting it be” in the “reading and letting it be” in the “right and straightening” and “highly to the ground” of the “right and straightening” can be seen that the “natural” in the “what” in the “what is the nature of the Kun earth itself, rather than the nature of all things produced by Kun. This aspect is different from what Gong said about “because of the nature of things”, but it is closer to Zheng Xuan’s note. However, although the statement “because of the nature of things” is not seen in Wang Bi’s “Book of the Book of Changes”, it comes from his “Book of the Book of Laozi” Chapter 27: “Because of the nature of things, things are not formed by form.” (“Wang Bi’s Collection of Examinations”, page 71) In this way, Mr. Zhang’s statement that “became from the nature of things” can be said to integrate the statement of “Book of the Book of Changes” into the description o TC:
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