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The “Little New Year’s Eve” in Zhang Su’s Thoughts
Author: Lin Yaqin (Beijing Major Philosophy Department)
Source: Original from “History of Chinese Philosophy” 2025 Issue 3
Abstract: Zhang Su’s academic focus on the assessment of the shape world. “Small” and “Big” are a key concepts used by Zhang Su to observe and determine the world. Zhang Xuan defines all invisible things as “small” and defines the breaking of invisible things as real “big”. He believes that the contact with invisible things produces “knowledge of knowledge”, and “knowledge of virtue” is a person’s true perception of the body and the source of everything. On the level of the heavenly way, “Craft” is the gathering of air, so that all things have shapes and quality; “Shen” points to the dispersion of air, and expresses that all things have the “small difference” formed by breaking through “Craft”, and then regain the direction of a source. In the Kung Fu level, the reality of “big mind” thinking is to break through the limitations of shape and quality to natural formation. Zhang Shu does not focus on the side of the direction of the “invisible” to “invisible”, but the side of the side of the division between “invisible” and “invisible” and the direction from “small” to “big”. Zhang Xu’s thoughts and the theoretical structure of Yichuan-Zhu Zi are contrasted with the extremely interesting conception, showing the richness and dialogue of theory in the early days of theory.
Keywords:The difference between “Zhengmeng” Deification of the heart From the “small meaning” that is ripped and rejected in “Zangzi” to the “big body” and “small body” of Mencius for the mind and line, “small difference” is not only the main topic in Chinese traditional thinking, but has become a concept with Chinese characteristics. It has developed the main shaping effect in the process of knowing and understanding the world. Zhang Xu, a famous jurist in the Northern Song Dynasty, paid special attention to the difference between “small” and “big”, and regarded “little difference” as a key ideological resource. “The difference between little New Year” does not simply integrate the body system and develops the function of wearing the needle and guiding the line when it thinks. It is also its main place to criticize and fight against the teachings in theory. This phenomenon in Zhang Su’s thinking shows the characteristics of differences with his contemporaries. Mou Zongsan believed that the key to the questioning between Cheng Xi and Zhang Xiu was that the two had a distinct understanding of the “big” of “Taoism”. (1)
This article will use “Little New Year’s Eve” as the secret and eloquence to explore the connotation of thinking, explore the foundation of traditional thinking resources, inject new thinking power into this concept, and try to match the two-process thinkingCompared to show the richness and dialogue of theory in the early days of science.
1. From “form” to “knowledge”
Zhang Dainian once put forward the view of differences in style between Guanluo, believing that studying geography, military books, gifts and even medicine focuses on research and research, and has explored actual problems and natural phenomena (2). This statement is honest. Zhang Xu has a high degree of attention to the real world of form and quality. He said that “those who fill the six worlds are entangled, the Dharma images are entangled; the observation of literature and theory is not to be separated from each other” (“Zhengmeng·Taihe Pian”, “Zhang Xu Collection”, page 8), that is, he believes that all the “Dharma images” are filled with the six worlds. “Fa” refers to visible things with invisible quality, and “Shadow” is also formed by the accumulation of atmosphere, but it has no specific shape and quality, so it is impossible to see the naked eye. (3)
Zhang Su believes that the “Dharma image” formed by the gathering of atmosphere forms the real existence of the Liuhe area, and its own “literary and scientific” can be seen. He also said: “There is the cause of knowing the secluded; the reason why it is not invisible is the reason why it is clear.” (“Zhengmeng·Taihe Pian”, “Zhang Xuan Collection”, page 8) The energy can “gather and gather the website” to form a “dharma image”, and there is also a time when it is “dispersed”: when it is gathered, things change from invisible to invisible, and from invisible to visible; when it is dispersed, they regain invisible. Zhang Xu believes that this “invisible-invisible-invisible” process is the “weird-ming-invisible” process to people’s visible and tangible level. Therefore, when things are invisible, we must know that they come from invisible; and when they are invisible, we must also know that they were once invisible and will eventually reunite into invisible. Although there is a difference in the light, the difference between “cause” and “so” always penetrates it, becoming the reason behind the difference between “invisible” and “invisible”.
Zhang Hua believes that “invisible” and “invisible” are the two results of our perception of the world. Everything will change from “invisible” to “invisible”, which does not mean that the world is illusory. On the contrary, the formation of a gas separation activity of “invisible” and “invisible” changes just confirms the authenticity of things – that is, all things truly exist and will be in the eternal transformation of movement. Zhang Shu’s attention to the world of form must be at a certain level from the forced task of responding to the teachings of “everything is empty” thinking.
The teachings regard change as “emptiness” and Zhang Shu uses the separation of atmosphere as the final evidence of “reality”. This has to be said to be a positive response that deeply reflects the internal doctrine. It can be said that watching the world of form has become Zhang Xu’s academic question.To the school style. Zhang Xunmen Student Fan Yu concluded his academic question: “I will learn from the knowledge of the knowledge of the public and the knowledge of the heaven and the earth” (“Zhang Xun Collection”, page 5), and Cheng Jun Gao’s brother-in-law praised Shang Cai Jie for criticizing Zhang Xunmen for “drowning in the number of punishments.” The two-party evaluation points to a solid matter, but the value orientation is very different, which can be seen from this point of view.
Zhang Su’s learning not only focuses on the various assessments of the morphological world, but “small” and “big” are exactly a key concept used by Zhang to observe and determine the world. In “Zhengmeng·References Two”, Zhang Xu described the movement of the sun and the moon and the changes in the Liuhe style and thunder. When he used the “small difference” to engrave the distinctive features: “As for the fullness of the night, the rise and rest well, there was no makeup, but just a “filling” gift, the leaves fell white, and the experience of the sea tides was as trusted; however, there was a small difference between the sun, which was the essence of the first sight of the day. ”(Baobao “Zhang Reading Collection”, page 11)(4) Zhang Kai believes that everything in the world of form can be “small” and “big” to combine their relative relationship. The reason why things show “small difference” is due to the divergence level of the separation of the atmosphere, and the level of the separation of the atmosphere is determined by the purity of each other.
This passage is Taking the tides of sea water as an example, it is believed that the trend has a detailed difference, which is due to the specific situational differences in the relationship between heaven and earth, and the changes in the length and shortness of the night are the same. In daily experience, “small” and “big” are used to describe the space occupied by things, which is the right balance of their own form; and in Zhang Xuan, “small” and “big” have become the reaction of the atmosphere separation activity in the world of form that cannot be directly observed and mastered. The “small difference” of things is the directness of the atmosphere separation activity behind them. Appearance.
Zhang believes that the “knowledge of seeing” comes from the contact between invisible things and each other, which is called “knowledge by things”. Invisible things have “small differences” due to their differences in physical and physical qualities, so the knowledge generated by material interaction naturally has “small differences”, and the differences in the world of shape are also reflected in the knowledge. This is suitable for our daily experience. For example, if we call a person wh TC: