He Shang Gong, also known as "He Shang Gong", was perfunctory by the legendary scholar Huang Lao. "Biography of Historical Records of Le Yi" Tai Shigong said: "Huangdi and Laozi in Gong Xue, Chen Le, their teachers were called husbands on the river" (1) and listed their inheritance systems, which were passed from husbands on the river to Cao Can in the early Han Dynasty. Correspondingly, he was born in the Warring States period, and his inheritance system also came from the hometown of the Yellow Emperor. Emperor Wen of the Han Dynasty liked the words of Huang Lao's criminal name, so the alchemists in the Eastern Han Dynasty spilled a legend, which was handed down to Emperor Wen by He Shang and later compiled by Ge Hong, and was absorbed by the Lingbao School into the preface and technique of Laozi's Tao Te Ching, which was called Taiji Zuo Gong Xian Ge Xuanzao (both of them are similar to other texts). After this legend was finalized in the Eastern Han Dynasty, Laozi was fully deified, and Laozi's official seal sentence on the river was written, and most fairy biographies after the establishment of Taoism were based on this. According to today's fairy tale, "the people on the river don't know their names. Emperor Xiaowen of the Han Dynasty built grass as a temple on the bank of the river and often read Laozi's Tao Te Ching. At that time, Emperor Wen made good use of Laozi's way and ordered all the princes, ministers, state shepherds and officials in the imperial court to recite it. Those who fail to pass Laozi's classics shall not be promoted to the DPRK. The emperor had doubts about the scriptures, which the people could not understand. Assistant minister Pei Kai said,' Lao Tzu is reciting on the Zhouhe River.' I sent a letter asking what I suspected. "The public said," If you respect virtue, you must ask it from a distance. "The emperor congratulated him (driving) good luck, the public out of the temple. The emperor made people say, "Is it the land of kings under the world? "Leading the land, is Wang Min? There are four people in this field, Wang is one of them. Although my son has good deeds, he is still worthy of my people. If you can't bend yourself, why is it too high? I can let people go back to Benedict for a while, the public will sit down and jump, and Ran Ran will go to the void more than 100 feet above the ground. For a long time, he bowed down and replied, "I can't go to heaven, I'm not tired, and I don't live underground." How can people be meaningful? " Can your righteousness make me mean? "The emperor was shocked that he was a man of God, so he bowed his head and thanked him, saying," I couldn't achieve anything in my previous career, but I was a nobody, and I was worried, but I devoted myself to morality and could do nothing. "I only hope that Daojun will teach." On the river, Qi Huangong presented two volumes of Laozi's moral chapters and sentences, saying that the emperor said, "If you are familiar with it, you can solve the doubts." It has been more than 700 years, handed down from generation to generation by three people, even four children. Don't be inhuman! "The emperor knelt down by the scriptures. Say that finish, lost the office. So I set up a platform in Xishan and looked at it, and I never saw it again. (2) The Preface to Laozi's Tao and Morality said: "Commentators think that the world can't make a thorough discussion on Laozi's Tao, because Wendi is good at it, but he deeply thinks so, praising it excessively, and the Taoist monarch sends Shintoism to his ears. I'm afraid that Emperor Wen's heart is impure, so I show the change of God, so as to realize the emperor's will and become his truth. At that time, people called the river public. " ③ Press: Shaanxi was established after the Northern Wei Dynasty. Nothing in the world is incomprehensible ... if it is too high, it will run to the ear. It is suspected that the word "Tao" in fairy tales was also changed by Lingbao Taoist School. From this story, it is revealed that in the early days of Taoism, some Taoists despised the autocratic monarchy, yearned for personal freedom, and broke away from the shackles of monarchy, so they got the image of Hegong. With the strengthening of feudal autocracy, Taoist priests' propaganda and comments on people and things on the river are also quite different. Zhao, a Taoist priest in the Yuan Dynasty, said: "Since then, Emperor Wen has transformed the world with courtesy and frugality. Later generations say that Emperor Wen of the Han Dynasty has three generations. Isn't it the moral transformation on the river? I still remember that there was a temple on the river. In the north of Shaanxi Province, Emperor Wen looked at the remains of Sendai. "(4) Taoism worships the public on the river with" real people on the river. " Taiji Yin Ji stipulates that the ceremony of reciting the Tao Te Ching begins with burning incense and worshipping ten times, keeping in mind the exorcist Lao Zi, the real person on the river and Mr. Yin in metaphysics, and then reciting the mantra, chewing teeth and swallowing body fluid. Note: ① Historical Records, Volume 7, page 2436, Zhonghua Book Company, 1959 ② The Whole Book of Gus, Volume 1059, pages 299 ~ 300, Taiwan Province Commercial Press 1985 ③ Dunhuang Treasures, edited by Huang, page/kloc.

Wang Bi (226-249) was born in Wei (now Jiaozuo, Henan). Confucian scholar, Confucian scholar, one of the main representatives of metaphysics in Wei and Jin Dynasties.

all one's life

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Wang Bi is young and smart. He is only in his teens. He is good at old history and is eloquent. " Yanhe once sighed: "Zhong Ni said that the afterlife is awesome, and being a man can talk to the sky!" (The biography of the reflection of Wei Zhi Zhong Hui, quoted by Pei in He Shaochuan Wang Bi. According to He Shao's Biography of Wang Bi, when Wang Bi was in his teens, he was a "good old man who could argue and speak." He once debated with many celebrities at that time on various issues, and won the appreciation of celebrities at that time with the concept of "when he got something, he couldn't take it away". Wang Bi is arrogant and "laughs at people's strengths, so they are sick by gentlemen". At first, it was General Cao Shuang and Wang Bi. Ten years ago (249), Cao Shuang was killed and Wang Bi was involved in dereliction of duty. In the autumn of the same year, he died of boils at the age of 24.

When he was a scholar of Confucianism and Taoism, he weakly annotated Zhouyi and Laozi. Although he attached importance to Confucianism and Taoism and worshipped Confucius and the elderly, he attached more importance to Confucianism and Confucius. He once talked with Lang Peihui, the official department: "The holy monk has nothing, and he can't be trained if he has nothing, so he doesn't say anything." "I have a man and a woman, so I always say I have everything." Philosophically, he developed Laozi's cosmology of "born in nothingness" into his ontology of "based on nothingness". He advocates that "the famous religion comes from nature" and opposes the theory of "the sage is heartless" of making peace. He believes that "saints are also gods who admire others, and those who are similar to others have five feelings." Immortals are lush, so they can be rushed; The five emotions are the same, so we have to respond to things with sadness and unhappiness "(The History of the Three Kingdoms, Wei Zhi, Zhong Hui and Zhu Pei quoted Wang Bi's Biography).

Erudition and academic contribution

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In Confucianism, Wang Bi's annotation of Yi has an important position and influence. Like Zheng Xuan, Wang Bi's Annotation of the Book of Changes is based on Fei's Book of Changes, so it is a tributary of the study of the Book of Changes and a new form of the evolution of Confucian classics in the Eastern Han Dynasty. In the Western Han Dynasty, Fei interpreted "Jing" by "biography", that is, he explained the meaning of Jing by part of "biography", and his theory of Jing was still the study of image and number, with theological color. Although Wang Bi's annotation of the Book of Changes followed the method of Fei's "biography" to understand the Book of Changes, he scanned the images as much as possible and interpreted the Book of Changes from a speculative philosophical point of view. He made notes on the upper and lower chapters of the Classic, including six volumes; However, the annotations of classical Chinese, seal and elephant seal only highlight the meaning of seal to explain the meaning of classics. As for cohesion, divination, virtual divination and miscellaneous divination, no bets are made, and the Eastern Jin and Han Dynasties continue to complete the annotation.

The contribution of Wang Bi's annotation of Yi lies in abandoning Fei's Confucian classics and making the study of image number a speculative philosophy. This is a leap in the research history of Yijing. Han people interpret the images in Yi, such as the images of heaven, earth, thunder, wind, water, fire and mountains, the horse meaning "health" in the dry divination, and the cow meaning "smoothness" in the divination of Kun, etc. Wang Bi pointed out in the Book of Changes: "If righteousness is healthy, why bother?" ? If the class goes well, why bother? Kun is married. Why do you want cows? "If you are just, you should be healthy. Why be a horse? " Criticize the mechanical explanation of object number science. He emphasized: "The husband is like, meaning is also; The speaker is also like. " It seems that nothing is said, and it seems that nothing is said. "That is to say, express your thoughts through images, express your thoughts through words and expressions, and explore Hyunri. In this way, it is a big step forward than the mechanical comparison method to explain Yi from the perspective of distinguishing words from meanings.

Secondly, Wang Bi made a metaphysical study of The Book of Changes from the standpoint of a metaphysical scholar. The fundamental idea of metaphysics is "governing by doing nothing". Wang Bi said: "Tao is nothing to call, nothing to stop, nothing to infer, and the situation is called Tao. There is no body in silence, so you can't be an elephant. " (Interpretation of the Analects of Confucius) Wang Bi used the ontology of Taoism to interpret the Book of Changes. For example, in Haiku, it is said: "The big is the dry yuan, everything is the beginning, and it is the unity of heaven." Wang Bi's note: "Heaven is also named after shape: life also uses shape. If the husband is also a figure, things will be tired. " With the shape of heaven, you can always rest assured that you will not lose money, which is the first. Isn't it healthy to unite? He believes that the meaning of "doing" is "living" and the tangible "heaven" is nothing more than the appearance of "living". Everything starts from heaven. In the final analysis, "unity" lies in "supreme health." Health "is intangible and metaphysical."

In a word, Wang Bi replaced the tedious notes of predecessors with concise arguments, abandoned the study of image number and prophecy superstition with abstract thinking and semantic analysis, and created a new generation of Confucian classics. Scholars in Sikuguan in Qing Dynasty commented: "The Book of Changes is a book of divination, so the last school is immersed in divination." Wang Bi used his extreme poverty to attack him. He was able to learn Confucianism through verbal attacks and set a new standard for himself. (Summary of the General Catalogue of Zhouyi Justice in Sikuquanshu)

Wang Bi's works include: Notes on Laozi's Tao Te Ching, Notes on Zhouyi 1, Explanations of the Analects of Confucius 3, Collected Works of Wang Bi 5, Changes of Zhouyi 1, Examples of Laozi's Fingers, etc. How much is missing now. 1980, Zhonghua Book Company published Wang Bi's Collection of Solutions.

The influence of later generations

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Wang Bi's annotation of Yi is unconventional, and some people criticize it, such as Xun Rong's refutation of Wang Bi's "extensive extension of righteousness". In this regard, he replied: "Fu Ming is enough to discover the most subtle, but not the essence." Because most metaphysical scholars stand on the opposite side of Sima Group, they are bound to be hit. Wang Bi's annotation "Yi" was not included in academic officials at first, but only circulated among the people, and was favored by later metaphysical scholars. During the Jin Dynasty, the Southern Song Dynasty, the Qi Dynasty and the Northern Dynasties, doctors mostly studied the Book of Changes with Zhengxuan. It was not until the Southern Dynasties that Liang, Chen and Wang Bi annotated the Book of Changes that they were placed side by side with Zheng's annotation in Chinese studies. Liang Wudi strongly advocated Confucianism, Buddhism and Taoism, and it was quite popular to talk about the Book of Changes with metaphysics. Wang Bi's Notes on the Book of Changes became popular, while Zheng Xue gradually declined.

The core of Wang Bi's philosophical thought is "governing by doing nothing", which is different from Laozi's cosmology of "Tao gives birth to one, two, three and everything" and has the color of speculative metaphysics. He developed Laozi's cosmogenic theory into ontological metaphysics based on right and wrong. He believes that "everything is different and belongs to one." What is the reason? Because there is nothing. "In this way, China's metaphysics has taken shape in the hands of Wang Bi. Wang Bi's nobleness had a great influence on Neo-Confucianism in the late Song and Ming Dynasties, and his metaphysics also played an important role in the China and localization of Buddhism. His thinking method of "getting carried away" also had a certain influence on China's ancient artistic theories such as poetry, painting and calligraphy.

Caokao: Baidu Encyclopedia