Lu Jiuyuan learned the "Yi Jian" trilogy of kung fu

Pu Yao Xue Palace

Yi Jian Gongfu is a typical Six Classics annotated me, from which you can vaguely see the passages of his mental cultivation. The three trigrams of "Fulfillment", "Modesty" and "Fu" are one paragraph, the four trigrams of "Heng", "Loss", "Gain" and "Sleep" are the second stage, and the two trigrams of "Well" and "Sunda" are the third stage. It is precisely the invention of the original mind that first stands tall, dynamic and static, and passes through the trilogy of spiritual cultivation of the gods.

Although Lu Jiuyuan claimed that his study was to read Mencius and was self-satisfied, "Zhou Yi" also played an important role in the establishment and development of his theoretical system of psychology, especially in the ontology, work theory and realm theory of his mind, Lu Jiuyuan gave full play to the principles and methods of mental interpretation of his "Six Classics Note Me" to find a theoretical basis for his academic thought, and his psychological wisdom in turn enriched the cultural treasures of "Yi" learning, and the cultural connotation of "Zhou Yi" for future generations to understand "Zhou Yi", as well as the "Zhou Yi" Traditional classical hermeneutics, including them, are instructive.

In the Daosai universe, the original mind is reason

The theoretical source of Lu Jiuyuan's learning should undoubtedly be the first to recommend Mencius, not only because he himself claimed to have obtained it by reading Mencius, but also because both the then and later master of psychology, Wang Yangming, acknowledged this (according to the Quotations, a certain taste asked: "Sir's learning is also affected?"). "I am proud of reading Mencius." Wang Yangming also said in the "Complete Works of Mr. Xiangshan": "The study of Lu Shi, the study of Meng Shi." (The Complete Works of Mr. Xiangshan, vol. 1).

His inventive intentions, the first great theories, are the development of mencius' doctrine. However, we should also see that in the process of Lu Jiuyuan's first epiphany that "the universe is my mind, and my heart is the universe", and thus initially establishing the logic of his mental theory, Zhou Yi's cosmology of the unity of heaven and earth and man, that is, the Concept of Heavenly Dao and Humanism, is undoubtedly an important theoretical basis. Later, he also often used this mode of thinking of Zhou Yi to argue for the universality of his original thoughts:

Plug the universe a rational ear. The ancient saints were aware of this principle, so their king Tianxia also looked up at the heavens, looked down at the law on the earth, watched the birds and beasts of the text and the earth, took the body near, took the things from afar, so he began to make gossip, with the virtue of the gods, with the love of all things, so there were words, changes, elephants, and possessions, so as to awaken the people. The saints of the hereafter, though they have been tired for thousands of years, do not allow for any difference in what they know and feel. Those who do not really know this principle cannot say this. [1] (Vol. 15 with Wu Dounan)

This quote from the explanatory text of the source of gossip in the "Lineage of the Next Biography" shows that the principle of "Yi" is the principle of the universe, and the sage is aware of this principle, the enlightened, the heart, so the principle of the universe is the heart of the saint, and the following further argues that the original mind is the reason in combination with Mencius's theory of the mind: 

The Dao Sai universe is not hidden, in the heavens is known as yin and yang, in the earth is known as soft and rigid, and in people are known as benevolence and righteousness. Therefore, the benevolent and righteous, the original heart of man. Mencius said, "Whoever exists in man has no heart of benevolence and righteousness?" He also said, "I am inherent in it, and I am not made by external reinforcement." "If the foolish are not good enough, they will lose their original hearts because of their material desires; the wise and wise will lose their hearts when they are too late." Therefore, the "Biography of Yi Da" says: "The benevolent see the benevolent, the wise see the wisdom, the people use it every day without knowing, so the gentleman's way is rare." [1] (Volume 1, With Zhao Jian)

This quote from the "Saying Gua" of "The Work of the Saints of the Past, Yi", will also be based on the principle of life. It is based on the way to establish heaven known as yin and yang, the way to establish the earth known as soft and rigid, and the way of establishing people as benevolence and righteousness",[2] (vol. 9, p. 326) from the perspective of the Dao Sai universe, the heavens and the earth all uphold this principle, and that all people have a benevolent and righteous heart, and this heart is given by heaven, and the heart is also reasonable. He also stressed:

It is the rationale that fills the universe. The heavens and the earth move according to this, so the sun and the moon do not move at four o'clock, and the saints move along with this, so that the punishment is clear and the people obey. [1] (Volume 10 "With Huang Yongnian")

This is a quotation from the Yu Gua Yan text to explain that "this principle" is the universal and highest criterion that the people of heaven and earth follow together. How, then, can man move in accordance with this principle and attain the state of mind as it is the same as heaven and earth? Xiangshan put forward the main theme of mind science dominated by the heart from the QianWenyan "Idle Evil And Its Sincerity" and Mencius's theory of "Holding the Heart": 

"Yi" said: "Idle evil exists in its sincerity." Mencius said, "Have your heart." "An old one also tasted the name of "storage". Mencius said: "When the common people go, the gentlemen save." He also said, "He who is also a man is also widowed, although there are those who do not have a widow, and those who are also greedy are also hungry, although those who are still have a widow." The word "exist" alone can make people understand this. This principle is therefore with me, not by the outside. To know this is to be sovereign. [1] (Volume 1, "With Zeng Zhaozhi")

Thus he further emphasized the uniqueness of this principle of mind:

Cover the heart, one heart also, reason, one reason also, to Angelica one, the essence of righteousness is the same, this mind and this principle, there is really no two. The old master said, "My way has always been consistent." Mencius said, "The way of the husband is only one." He also said, "The second way is that benevolence and unkindness are enough." "If it is, it is benevolent, and if it is, it is unkind." Benevolence is this heart, this reason is also. [1] (Volume 1 with Tsang Keiyuki)

Then, he used the "Kun" Gua 62 "Wen Yan" to explain the "Kun" Gua 62 "Wen Yan" to explain the "Kun" Gua 62 words, combined with Mencius's conscience and conscience, to argue that this principle is the original heart of man: 

Respect this reason, righteousness also this reason; the inner reason is also the reason, the outside is also this reason. Therefore, it is said: "The straight side is large, and there is no disadvantage in not getting used to it." Mencius said, "He who knows what he does not care about has his conscience; and he who does not learn but can do so has his conscience." I am inherent in this heavenly place and I am not from outside. Therefore, it is said: "All things are prepared for me, reflexive and sincere, and happy." "This is my original heart also. [1] (Volume 1, "With Zeng Zhaozhi")

The original mind, which Mencius called the four-terminald mind, is also the one given to me by heaven: 

The four ends, that is, this mind also. The reason why the heavens are with me is this mind also. Everyone has a heart, the heart is a reason, and the heart is a reason. [1] (Vol. 11 with Li Zai)

Therefore, to know this truth, there is no need to ask for it, as long as you have the heart and nourish the heart, because "everything is in every inch, full of heart, and fills the universe, nothing more than this truth." [1] (book 14) This principle fills the universe, that is, this mind fills the universe, so that "the things in the universe are the things that have been divided into internal affairs, and the things that have been divided are the internal affairs of the universe." "The universe is my heart, and my heart is the universe." [1] (Volume 36, Annals)

Such scholarship is naturally "easy to know, simple to follow." Easy to know is to have relatives, easy to follow is meritorious. If you have relatives, you can be long, and if you have merit, you can be great. But for a long time, the virtue of the wise, but the great is the work of the wise. Easy to be simple and the world is reasonable." [2] (Vol. VII, "Lineage Dictionary", p. 259) Therefore, Lu Jiuyuan called his mind the study of "Yi Jian". According to the logic of Mengxue theory, he also put forward the "Yijian" gongfu theory with a heart and a big foundation:

In the universe, this principle has not been hidden, and the reason why heaven and earth are heaven and earth is that they are selfless and selfless. Man and heaven and earth stand side by side as three poles, and they are selfish and do not follow this reason? Mencius said: "Whoever is great first, then the smaller one cannot take it." "But man is not the great, so he is taken by the small, for rebellion against this principle, and is not similar to the heavens and the earth." [1] (Vol. 11, With Zhu JiDao)

This is to explain the theory of "Yi" with the human heart, and it is even more to use "Yi" as the classic basis to establish its theory of psychology.

Three Chen Jiude, Easy Jane Gongfu

At the Meeting of Goose Lake, Lu Jiuyuan officially referred to his different learning from Zhu Xi as the study of Yi Jian, and his poem said:

The tomb of the Xinglai Sect Temple, the Si people have not been sharp for thousands of years.

Trickle down to the vicissitudes of the water, fist stone chongcheng Tai Hua Cen.

Yi Jian worked hard for a long time, and the career of fragmentation was even floating.

If you want to know from below, you must first distinguish between truth and falsity. ［１］

(Volume 25 "Goose Lake and the Professor's Brother Rhymes")

Believing that his scholarship is Easy Jane, Zhu Xi's theory is fragmented. He later explained:

Later generations of people who spoke of "Yi" thought that "Yi" was the most profound way, and scholars did not dare to speak lightly. However, the sage praised "Yi" and said: ""Qian" is easy to know, and "Kun" is simple and capable." Easy is easy to know, simple is easy to follow. Easy to know is to have relatives, easy to follow is meritorious. If you have relatives, you can be long, and if you have merit, you can be great. But for a long time, the virtue of the wise, but the great is the work of the wise. Easy to simplify and the world is reasonable. [1] (Vol. 1, With Zeng Zhaozhi)

This is a quote from the "Dictionary Upload" to argue that the concept and idea of Yi Jian come from "Zhou Yi". He also teaches his students: 

When a scholar from Linchuan first saw it, he asked, "How do you read books every day?" The scholar said: "Follow the rules." Huan Ran asked, "How do you follow the rules?" Scholars say: "Yi Chuan's Yi Chuan, Hu's Spring and Autumn, Shangcai's Analects, and Fan's Tang Jian." Suddenly, he said, "Ugly! Liang Jiu asked, "What is the rule?" Then he asked, "What is the moment?" "Scholar but only. The next day, Fang recited to scholars" "Qian" zhi tai shi, Kun made a thing, "Qian" to be easy to know, "Kun" to jianneng" chapter, Bi, Nai Yan said: "Qian Wen Yan Yun 'Da Zhai Qian Yuan', Kun Wen Yan Yun 'Zhi Zai Kun Yuan', the sage praises Yi, but it is only a simple word. The scholar said, "But it is not a Tao that is difficult to know." He also said, "The Word is seeking far and wide, and things are easy and difficult." Gu Xuexue said, "This party calls for rules, and the gong came to dao very well yesterday." [1] (Book XXXIV, Quotations)

"Easy System" upper and lower parts, always praise "Easy". Just look at the praise of "Yi", and you will be self-evident. This is true of all things in the world, and it is necessary to go wherever they are. [1] (Vol. 34 Quotations)

For Xiangshan's Yi Jian Gong, later generations of scholars always studied and thought from the perspective of the Mengxue theory logic that he had first established and invented his heart, and only paid attention to the Zen-like epiphany method he used when teaching Yang Jian and other disciples, so he always felt elusive. In fact, in Xiangshan, the enlightenment of the original mind is of course fundamental, but the work of learning is also indispensable, otherwise how can this enlightened mind be different from the Buddha's Zen.

In fact, Xiangshan has repeatedly used the "Yi" theory to explain the work and methods of learning in correspondence with scholars and disciples and in person, which is recorded in a large number of "Quotations" and letters, and a comprehensive and systematic summary can show that there are still rules to follow in his Yi Jian Gong.

The ancient and modern interpreters of the "Three Chens and Nine Gua" of the "Chronicle of the Lineage of The Next Biography" have different opinions, and at the meeting of Goose Lake, he took the opportunity to expound his mental thinking on the order of the Gua, and thus elaborated the process of Yi Jian's work:

Zou Binjun's father recorded Yun: "Zhu Lu's second public speech and the order of the Nine Gua, Mr. Zhu Lu said it because of his squire." Roughly speaking: 'The "Fu" is the restoration of the original mind, how to be listed in the third gua, and first of all, "Fulfillment" and "Qian"? Gai "Footsteps" is a gua, the heavens and the earth, life and the world, must first discern the pitching of heaven and earth and have this body, in order to achieve the performance. The gains and losses of their deeds are also divided into humility and incomprehension. If you are humble, your spirit is gathered inside, and if you are not humble, your spirit is scattered outside. Only if we can discern the reason for the wrong movements of my body between heaven and earth, and hide its spirit, so that it is inside and not outside, then this mind can be regained.

It is followed by Changgu, followed by "Loss" and "Gain", and then "Sleepy". Gai Ben's heart is restored, and he has been destroyed a lot, so as to be permanent, but as for being strong. Selfish desires are damaged by consumption, and heavenly reason is beneficial to Chengying, although they are involved in dangers and dangers, they suffer so much that they are trapped, and this heart is not moving. Then there is a way to get it, left and right, like sinking a well to take a spring, everywhere is enough. As for this, it is logical to go, there is no trace of leakage, such as the dispersion of the Sunda wind, no going in, although the secret room, there is a slit and a reel, that is, it can enter. 'Second Gong Dafu. [1] (Volume 36, Annals)

Xiangshan's discussion in this passage is precisely to use the meaning of the "Yi" Gua to expound his mental thoughts, and its interpretation of the reasons for the arrangement of the gua order is based on his mental thoughts, which is a typical six-sutra note to me. From this, we can vaguely see the passage of his mental cultivation. The three trigrams of "Fulfillment", "Modesty" and "Fu" are one paragraph, the four trigrams of "Heng", "Loss", "Gain" and "Sleep" are the second stage, and the two trigrams of "Well" and "Sunda" are the third stage. These three stages are precisely the three steps of inventing the original mind, first establishing its largeness, moving and moving, and transforming the spiritual cultivation of the gods. On this issue, the Quotations have a detailed explanation:

It is therefore ""Footsteps", "Tokujiya", "Miscellaneous Gua" said: "'Footsteps', not everywhere." "Those who do not do it, do it." Heaven and earth, the righteousness of honor and inferiority, and the origin of etiquette. Three hundred rituals and three thousand rituals are all the ways of doing this. "The Basis of Virtue", which means the basis of virtue in deeds. Ki, Shiye, De goes on its own. If not, why does virtue accumulate?

""Modesty", the handle of virtue also", there is no dwelling as humility, the humble, not profit, the profit is its virtue lost. If you always cling to the heart of non-profit, then virtue is accumulated day by day, so it is known as the handle of virtue. It can be humble and then it can be restored, and the restored yang is restored, which is the righteousness of restoration. Human nature is inherently good, and its undesirables are moved to things. Knowing that things are harmful, and being able to reflexively, then those who know the good are inherent in my nature, and if we follow my inherent virtue, then there is no other fit, so it is called ""Fu", the origin of virtue". Knowing and fu is a combination of inside and outside.

However, if it is not constant, its virtue is not solid, and although it is gained, it will be lost, so it is called "Heng" and the solidity of virtue" is also known. The cultivation of virtue of a gentleman will go away from those who harm virtue, then the virtue will enter the day, so it is called "Damage" and the cultivation of virtue." The accumulation of good days is generous, so it is called "Benefit, Toku no Yuya".

Not to come to the place of suffering and difficulty, not enough to see its virtue, so it is called "Sleepy, the discernment of virtue." The well is to feed people and goods, and the virtue of a gentleman is also the same, so it is called "The well, the land of virtue". Furan can do something, and those who have a job are always in line with the times. Those who do not conform to the times, those who are one song and one song, and those who are not virtuous. According to the timely conditions, not with the customs, such as Yu Ji Yanzi is already, so it is called "Sunda, the system of virtue". [1] (Vol. 34 Quotations)

He believes that the order of the Nine Gua gua is exactly the process that a person must go through to enter the cultivation of virtue, and it is the process of restoring one's good heart, "Fulfillment", "Humility", and "Fu" refer to establishing the original mind first, "Constant", "Loss", "Benefit" and "Sleep" refer to carrying forward the original mind and expanding the original mind, and "Well" and "Sunda" refer to having reached the same great realm as the mind and the universe, so as long as you follow the heart, you will be in harmony with the movement and the static.

He interpreted "The Basis of Virtue" and emphasized that "the basis of virtue by deeds" is the embodiment of his theory of mind based on respect for virtue and attaching importance to practice. Its interpretation of the four trigrams of "Constant", "Loss", "Benefit" and "Sleepiness" also highlights the work of cultivating the original heart. When he talks about the "Well", he highlights that "the well is to cultivate people and goods, and the virtue of a gentleman is also the same", indicating that the foreign king's cause of his mind study reflects the practical characteristics of Lu Jiuyuan's heart study.

The "Three Chens and Nine Gua" of the "Lineage of The Lower Biography" is only an interpretation of one aspect of the "Yi" Dao, but through Lu Jiuyuan's psychological interpretation, it already includes the sage work of the Inner Saint and the Outer King, so he attaches great importance to the meaning of the "Yi", believing that if the Yi Dao is written, it will make the gentleman cultivate and the world rule. [1] (Vol. 34 Quotations)

He then particularly emphasized the arrangement of these nine trigrams in the "Biography of the Lineage of The Next Line", saying: "The list of the nine trigrams is the key to the cultivation of the gentleman, and its order is so, it is indispensable to lack one, so it is praised in detail." [1] (Book XXXIV, Quotations)

Xiangshan thus elaborated in detail on his theory of the work of easy and simple mind.

Gun walks with his back to the court, without me and without anything

Xiangshan, with his extraordinary spiritual wisdom, created a distinctive system of mental science, but it often gave people a certain mysterious color, so that Zhu Xi misunderstood it as the Zen of "Zhao Zhao Lingling" (Zhu Xi always said that Lu Jiuyuan's learning was Zen, such as the Zhu Zi Language Class, vol. 124: "Zi Jing usually talks to my people, and will avoid a 'Zen' word. And with his disciples, he only speaks Zen. ”

Wu Renfu said about Lu's learning. "Just Zen." At first, I still covered myself with my Confucian words, but now I have always said it so fiercely that I no longer cover it. "Gai said that it was originally Zen, but it was disguised by my Confucian speech." "If you don't rely on reality in order to learn, you will be like an old talk, but you are not as simple as he says." ）。 This is actually related to Xiangshan's study of "Zhou Yi" since he was a teenager.

Although the philosophical interpretations of later generations have diluted their prophecy tendencies with reason, the traditional idea of the unity of heaven and man itself is inevitable to have the component of subjective psychological experience. Lu Xue is a highly spiritual wisdom of learning, and Lu Jiuyuan's psychology was founded by the experience of yi, and he also used it to illustrate the spiritual realm of his mental science. Especially for the purpose of the "Gong" Gua, Lu Jiuyuan paid special attention to it. He even took the "stop" of the gua yi of the "Gong" gua as the method of learning the Tao, and read the law of the "Yi": 

"The wild yellow bird, stopping at the corner of the hill", in the end of the knowledge of its stop, can people not be as good as birds? "Knowing and then being still, being still and then being able to be quiet, being quiet and then being able to be at peace, being able to be safe and then being able to worry, being able to worry and then being able to get." I don't know how to learn, but I don't believe it. Man does not know that he is a private opinion, and those who are suspicious of the intellectuals are also bound to do so. Man knows sincerity, that is, there is a conclusion, and it is a necessary trend, not a force.

The reason for this set of righteousness and righteousness is distinguished by the reason of the righteous and the righteous, and the difference between the benevolent and the righteous is divided, and the great son Xia Zhiyong and Mencius tell the son are not moved, so the one who goes against the other is also. The Book says: "Chin-choke stops." "If you don't know what to do, how can you stop it?" He also said, "An Ru Zhi." "If you don't stop, how can you stop at peace?" Ru Chuxin asked about the method of "Yi" and sincerely knew what to do, then he entered my door as if he had returned to my home in the past. [1] (Volume 1 with Deng Wenfan)

The reason why it is so favorable to the "Gong" Gua Gua is that the "Gong" Gua Gua Yi can help clarify the life realm of his mental science. When he was young, he was dissatisfied with Yichuan's "YiChuan" interpretation of the "Gen" gua and realized the purpose of "Gun's Back Court" of "no self and nothing": 

Fu Zhai looked at Yi Chuan's "Yi Chuan" to solve the "Gong Qi's back" and asked, "How did Yi Chuan say?" A certain cloud: "Speaking of the crane. So he ordered so-and-so to say, "'He who has his back, he will not gain his body', without self; 'walk in his court, but do not see his people', nothing." [1] (Book XXXIV, Quotations)

He later commented on theoretical issues in this way, such as: "Life is quiet, the nature of nature is also, the feeling of things is moving, and the desire of sex is also for the purpose of not knowing the purpose of the court." [1] (Book XXXIV, Quotations)

And taking this as the secret will of the preachers, according to the "Quotations": Fu Ziyuan asked for advice, and begged for a word. Answer: "He who has his back is not found in his body; he who walks in his court does not see his people." [1] (Book XXXIV, Quotations)

Mr. Yu Menren, the most willing person is Fu Ziyuan. Chu Ziyuan asked Mr. Gong, there are sayings of gun back, court, selflessness, and nothingness. Hou Ziyuan said: "A certain old Dengnanxuan and obscure gate are hindered by the two theories, and it is impossible to say that mr. Ten years." and the division of Hengyang for three years is the first faith. [1] (Book XXXIV, Quotations)

"Walking on the back of the court, without self and without matter", is not only the work of Xiangshan, but also the realm of mental life that is enriched and achieved from this. The purpose of the Gong Rebellion is to eliminate selfishness, preserve the "general body", and develop with a full heart, so as to achieve the realm of the unity of heaven and earth in which "the universe is my heart, and my heart is the universe". In this realm, "the affairs of the universe are the things that have been divided into internal affairs, and the things that have been divided are the internal affairs of the universe." [1] (vol. 36, Annals) This realm, Lu Jiuyuan elaborated in detail in a yi volume:

The one who purifies the delusion of man is humble to heaven, and the one who devotes his heart to things is nothing or tired. The virtue of the Yarrow, the righteousness of the Six Lords, the saints are so restored to heaven and earth, how to be the Lord. In this way, the heart is washed away, and there is no room for man to purify it. Man is vain and pure, and heaven is self-sufficient, retreating to the land of secrets, and returning to heaven. The afflictions of the righteous and the evil are the same as those of the people, and the hearts of the people are inexhaustible. If the mind is exhausted, then the intersection of things comes to god to know, and to know to hide, how tired is it? [1] (Vol. 29, "The Saints Thus Wash their Hearts and Retreat to Hide in michi and the people suffer from the same god to know and to know and hide in the past")

This is an interpretation of the phrase in the "Genealogy", "The saints used this to wash their hearts and retreat to the secret". Lu Jiuyuan believes that the virtue of gua and the righteousness of the six masters lie in removing human desires and restoring heavenly reason, so that the original mind can be carried forward and expanded, and it will not make the heart be sold by external objects, which is what Mencius said, "He who does his best, knows his nature." If you know its nature, you know the heavens. [3] (Dedication of the Heart, p. 301) This is the state of the saints in which heaven and man are united, and they will "come to know with God and to know Tibet."

This realm has already blended heaven and man, the material self, the psychology, and the Taoist affairs. Therefore, "There is nothing outside the Tao, there is no Way outside the Tao" has become an important point of view in his psychology, and the first sentence at the beginning of the Quotations is: "There is nothing outside the Dao, there is no Way outside the Matter." Sir often said it. [1] (Book XXXIV, Quotations)

He also used this to educate his disciples:

There is nothing to do outside the road, there is no way outside the matter, and it is necessary to try to say that wisdom and foolishness, wisdom are not good, and there is no doubt that it is too late. The "Poem" says that King Wen "does not know and does not know, the rule of The Shun Emperor", and the song of Kang Qu is no more than that. The Analects of Shunyu says: "There is a world under the heavens, but not with the Heavens." "If a person can know the faults of ignorance, then this mind is calm, this reason is calm, and everything pays for things, and it will have its own pole, and it will have its own pole, and it will return to its pole." The gods who have passed, the gods who have existed, and the upper and lower levels flow with the heavens and the earth, is it not a small remedy? Otherwise, it is better to do evil and do evil, and the evil of the opposite side of the party, although the wise and the wise are inevitable, the middle is not easy to cling to, and the solid is not easy to cause. [1] (Volume 1", "With Zhao Prison")

There is no self and nothing, there is a big epidemic, everything pays for things, it will have a pole, and it will have a pole. This is the state of reasonable harmony that the world should be, and Lu Jiuyuan believes that this was the case with King Wen depicted in the Book of Poetry and shunyu as described in the Analects. In this era when the Dao is popular, this mind and this principle are in the same flow with the heavens and the earth, the person who passes through, the god who exists, there is nothing but the Tao, the Tao is in the matter, so reaching this realm is the state of mind and body that "there is nothing outside the Dao, there is no Way outside the Matter", the consistent realm of the Inner Saint and the Outer King who is in harmony with the heavens and the earth, and it is also the ideal realm of building the imperial pole and neutralizing the human society that Lu Jiuyuan finally advocated.

Taiji Huangji, the Way of the Great Middle

Lu Jiuyuan also interpreted Yi with "reason", which is the principle of the Emperor's Great Dao, the Principle of Great Middle, which is different from Zhu Xi's Heavenly Principle of Not moving with Taiji as the body. For example, in Cheng Wen's "Huang Pei Yuan ji Huang Li Yuan Ji", he uses the middle way to explain the "Kun" Gua Liu Wu and the "Departure" Gua Liu Er Jie, with "Huang Bao" as "Shou Zhong" and "Huang Li" as "The Middle Position of So li", although the two gua times are different, but they are both based on shou zhong as a virtue, so "Yuan Ji". He said:

Although the use of the middle of the time is different, the winners are extremely large. What is in the middle is virtue, and it is not appropriate to say that it is inappropriate. Yellow, medium color also. In "Kun", there is five, and there is the meaning of yellow clothes. 裳,下裳也,黄裳者,守中而下也。 In the upper affliction can not be lower, can keep the middle and sit down, and be at peace and not lucky? "Departure" is in two, and there is the meaning of yellow separation. Away, Li Ye, Huang Li, So Li De Zhongzheng Ye. Those who attach beauty can't be right, as if they are in the right, and they are safe and not lucky? There is a difference between two and five, and there is a difference between the words and the differences, and its subordinate is attached, although it varies from time to time, and it is a great auspicious, it is only one. Non-Neutral is Virtue, DomainKer?

The 65th of "Kun" is Huang Yuanji, and the 62nd of "Away" is Huang Yuanji, which is said to be the Dao Dayi, and the world tastes to play in its saying and Mo Province. If the three saints of Yao Shunyu are given the same word, then the Tao should be greater than this, but it is not "allowed to be carried out". The Book of TheRefore, the Book of Thought repeatedly talks about the Great Middle, and Ding Ning is the theory of the Middle of the Times. [1] (Vol. 29 "Huang Yuanji Huang Li Yuanji")

He believes that this "Middle Way", which is what the Shang Shu Da Yu Mo calls "the people's hearts are in danger, the Dao's heart is small, the only essence is the only one, and the one is allowed to be in the middle", is the law of the three saints of Yao, Shun, and Yu, that is, the "Great Middle" and "Shi Zhong" path mentioned in the "Zhongyong". When he debated Wuji Taiji with Zhu Xi, he also explained the principle of Taiji with the "Imperial Pole" in the Zhou Shu Hong Fan, believing that this was the fundamental principle of the universe and the Great Middle Way of human society. He said, "."

The same is true of the word pole, taiji, imperial pole, is the real word, the reality of the meaning, there is no room for two. Filling the universe is nothing more than this, how can it be confined to the meaning of words? The middle is the most reasonable, why not be righteous at the same time? The "University" and "Wen yan" all know the truth, the so-called zhi, that is, this theory, the language reading is easy to know tai chi, that is, to know the solstice; the language reading "Hong Fan" is to know the emperor's pole, that is, to know the solstice; the husband can not? Gai Tong refers to this principle, then it is known as the pole, the middle, the solstice, in fact, one also. [1] (Volume 2, "With Zhu Yuan obscure" II)

How can it be said that this principle is inherent in the universe? If you think that there is nothing, then the king is not a king, the subject is not a subject, the father is not a father, and the son is not a son. Yang Zhu did not have a king, while Mencius thought that there was no king, Mo Zhai did not have a father, and Mencius thought that he had no father. Extreme is also the same reason, the middle is also this reason, the five residences and nine domains and the imperial pole, is not it the fate of the middle? The people are born from heaven and earth, and the "poem" says, "I am the people, mo gang erji", is it not the fate of it? "Zhongyong" said: "The one who is in the middle, the great benefactor of the world, the one who is also the one who is in harmony, the one who reaches the tao under the heavens, the one who is neutralized, the one who is in the heavens, and the one who nurtures all things." "This is the most reasonable, but is there more Tai Chi outside?" [1] (Volume 2, "With Zhu Yuan obscure" II)

When explaining the "Five Imperial Poles, Emperor Jianqi Has Poles" in the Book of Shang, "Five Imperial Poles, Emperor Jianqi Has Poles, Five Blessings of the Emperor, Shu Shi Shu Min, But Shi Shu Min, Yu Ru Ji, Xi Ru Bao Ji", he also used the "Tai Chi" of the Zhou Yi to explain the "Huang Ji": "Emperor, Daye; Pole, Zhongye." "Hong Fan" has nine domains, five of which are inhabited, so it is called the extreme. It is extremely large, filling the universe, the heavens and the earth are in this place, and all things are bred in this way. [1] (vol. 23)

The Imperial Pole is also the original heart of man, and when the Holy Heavenly Son builds the Imperial Pole, he must first invent the Original Heart, "If he can keep the heart, it is the Treasure Pole", and the Imperial Pole Dao is exactly where the foreign king of Lu Jiuyuan's mind is located. Through the interpretation of The Tai Chi of Yi, Lu Jiuyuan expounded the theoretical direction of his psychology, which pointed out a way to the orderly and harmonious upper and lower levels for the Zhao and Song Dynasties and the human society, and also clarified the location of the foreign king of his theory of mind, and found a foothold for his psychology to social reality.

This also fully reflects Lu Jiuyuan's "Different Scriptures and The Same Purpose" In the Cheng text "Heaven and Earth Set Up a Saint to Become a Capable Man and Conspire against the People and Ability", Lu Jiuyuan formally put forward the viewpoint of "Different Scriptures and The Same Purpose": Tasting Guan Guan Jizi is the Wu King Chen's "Hong Fan", and its seven doubts are: "Ru then has great doubts, plots and is the heart, conspires with the Secretary, conspires with the Shu people, and conspires with the Bu Xiao." "Gai and Yi say that the saints are therefore able to become the power of heaven and earth. (The Complete Works of Mr. Xiangshan, vol. 29)) principles of psychological exegesis. 

In short, Lu Jiuyuan adhered to the psychological principles of "understanding the Yi Jing" and "different sutras and the same purpose", and through the study and development of the Zhou Yi, laid a classic foundation for the building of his psychological theory. His psychological exposition of the philosophy of the Yi Classics directly influenced Yang Jian, and the methods and principles of the "Yi Biography of Cihu" to interpret the "Yi" with himself are precisely the one-sided and extreme development of it.