In terms of martial arts, Zhang Jiashi has traveled for so many years, and his strength is not comparable to that before the crossing or even when he came out of the mountain. (Small^Say^Clan^Small_Say_Net)

In addition to some coincidences, it is more brought about by Zhang Jiashi's own diligence.

As the saying goes, one-tenth of a genius's success is his talent, and nine-tenths of his effort is his effort.

Of course, Zhang Jiashi himself is not a person who is immortal on the road of martial arts, but in terms of his knowledge in this area, aside from the Qingyu Spirit Book, it is obviously impossible for Zhang Jiashi to become the ancestor of the founding of the mountain.

At least his concept and understanding of some Taoist martial arts are much inferior to those of his peers in later generations, especially some leaders.

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In addition to the natural law of heaven and earth, the theory and corresponding understanding of Tai Chi are also very important.

Tai Chi is a relatively broad ancient theory.

As the so-called yin and yang give birth to Taiji, Taiji gives birth to two instruments, two instruments give birth to four elephants, and four elephants give birth to gossip.

Tai Chi is to elucidate the process of the universe from infinity to Tai Chi to the transformation of all things. Among them, Tai Chi is the state before heaven and earth are opened, and chaos is not divided into yin and yang.

I Ching diction: "It is easy to have Tai Chi, and it is to give birth to two instruments." The two instruments are the yin and yang of Taiji.

Tai Chi is an important concept and category in the history of Chinese Taoist culture, and as far as the literature seen so far is concerned, it was first seen in the Zhuangzi: "The Great Dao is above Tai Chi but not high, below the six poles but not deep, congenital but not long, and long in ancient times but not old."

Later, it was seen in "Yi Chuan": "Yi has Tai Chi, which is to give birth to two instruments." Two rituals give birth to four elephants, and four elephants give birth to gossip. ”

After Zhuangzi, later generations gradually deduced the mature concept of Tai Chi according to the discussion of "Tai Chi" related to the "Zhou Yi Zhi Ci", and really absorbed the essence of Zhuangzi's chaotic philosophy.

Like Zhuangzi's chaotic philosophy, the Tai Chi concept, which looks at the phenomena and essence of all things in a trance, and this way of thinking itself, actually contains a sober and wise philosophy, and its ultimate purpose is to hope that human activities will conform to the Tao of Virtue and the laws of nature, not be bound by external objects, "do nothing but do nothing", and finally reach a quiet and harmonious spiritual realm that is all-encompassing.

"The Biography of the Yi System" records that "the ancients Fuxi clan of the king of the world, looking up is to observe the sky, looking down is to observe the law on the ground, watching birds and beasts and the text of the earth is appropriate, close to the body, far from all things, so the beginning of gossip" content. It means that in the process of forming a hexagram, there is Tai Chi first, and it has not yet begun to separate yarrow (easy to divinate yarrow is used as a tool), and after dividing yarrow, it will form two lines of yin and yang, called Liangyi. When the two are added together, there are four possible images, which are called the four images.

Add one to each of them, and it becomes gossip. Here is the process of gossip drawing. It was originally related to astronomical meteorology and the direction of the region, and was later further explained by the Song Dynasty physicists in a philosophical way.

In Taoism, Tai Chi generally refers to the most primitive state of order in the universe, which appeared after the chaotic period (Wuji) when yin and yang were not separated, and then formed the origin of all things.

The earliest use of the concept of "Tai Chi" is "Zhuangzi" and "Yi Chuan", which is generally used in cosmology and methodology.

Fundamentally, this idea is also an overview of the opening up of heaven and earth.

Tai Chi gives birth to two instruments, which is the process of forming heaven and earth from the differentiation of Tai Chi, and the two instruments are heaven and earth, and can also be yin and yang. The concept of Tai Chi often comes up with Yi Xue. Daoist Yi has its own unique system, and the concept of Tai Chi is an important basic concept of Taoist Yi's cosmology and cultivation theory.

There are five main explanations of Tai Chi:

(1) Refers to the original integrated vitality of Yumu.

Tang Yingda's "Zhou Yi Justice": "Tai Chi is said that before heaven and earth are divided, the vitality is mixed into one. "Yi Wei Dry Chisel Degree" believes that "the tangible is born from the invisible", and proposes four stages of "there is too easy, there is too beginning, there is too beginning, and there is too prime" to explain "easy to have Taiji". It is too easy to see the qi when it is too easy, the beginning of the qi is the beginning, the beginning of the form is the beginning, and the beginning of the quality is the primitive.

The state in which the shape and quality of the qi are mixed and not separated is called chaos. Chaotic things are what the ancients called vitality. Taking the undivided state of vitality as Tai Chi, Bin has the meaning of its original substance. This view was more common in the Han Dynasty and the Han Dynasty, such as Liu Xin: "Tai Chi Central Yuan Qi", and Wang Chong quoted Yi scholars as saying: "Yuan Qi is not divided, chaos is one".

Zheng Xuan explained Daji with "pure and undivided qi".

(2) Take the essence of nothingness as Taiji, such as Wang Bi's explanation of "the number of Dayan, one of which does not need to say" is not to use the way of use, not to count but to count, and the Taiji of Siyi. ”

Taking "one" as Taiji, it is believed that this "one" is not a number, but "nothing", and "nothing" is the basis for the formation of the number of forty-nine. Han Kangbo commented that "it is easy to have Taiji, and it is to give birth to two instruments" and said: "The husband must start from nothing, so Taiji gives birth to two instruments." “

(3) The forty-nine numbers of the number of Dayan are not divided into Taiji. Cui Jing said: "Forty-nine numbers are combined but not divided, it is like Tai Chi." Now it is divided into two, and the image is two. Divide its yarrow, all with four as the number. One strategy for one time, so four strategies for four times. ”

Cui Jing's exposition of the number of the Great Yan and his Tai Chi theory do not regard one of them as a void entity, and the number of forty-nine is not divided into the great poles, and believes that the eight trigrams are contained in the number of the Great Yan.

This view is of great significance in the history of Yi philosophy, and provides a method for Song Yi to transform Han Yi's theory of cosmogenesis into ontology.

(4) Mixing yin and yang is not divided into Taiji.

Zhou Dunyi's "Taiji Diagram Says": "Wuji and Taiji, Taiji moves and generates yang, moving pole and static, static and yin, static pole complex movement, one movement and one static, each other is its root, and it divides yin and yang." The two instruments stand up. After Zhou Dunyi, the interpretation of Tai Chi was divided into three major schools:

Represented by Shao Yong, the number is great. It is pointed out that "Tai Chi is one, immovable is two, and God is also"; And it is believed that in people, "the heart is the great pole", and in heaven and earth, "the Tao is Taiji." ”

Represented by Zhu Xi, Daniel said Tai Chi. "The extreme is the extreme of the truth, and the principle of all things in heaven and earth is Taiji. ("Zhu Zi Taiji Diagram Explanation") "Tai Chi people, its reason is also. “

Tai Chi is the sum of the principles of all things in heaven and earth, and there are also Tai Chi principles in concrete things. Therefore, it is said: "Everyone has a Taiji, and everything has a Taiji." ”

Represented by Zhang Zai's "one thing and two bodies, its great pole is the same as ?", he believes that there is no yin and yang, and its unity is unpredictable, and its opposites move each other, so as to explain that Tai Chi is the root of the movement and change of all things in heaven and earth. Wang Fuzhi expounded Zhang Zai's doctrine and insisted on the unity of opposites to talk about Tai Chi. It is asserted that Tai Chi and Liangyi are physical, not father-son.

At the same time, he believes that Tai Chi is an entity that integrates yin and yang, and that this entity itself has the nature of movement and the law of change. And in the heaven and earth, all phenomena are different manifestations of this yin and yang unity, and play the idea of "Taihe Qi" as the origin of the world.

(5) Tai Chi also refers to: "One Yin and One Yang is the Tao", which is also the interpretation of Tai Chi. So what is the Tao? It refers to the way of heaven, the way of the earth, and the way of humanity. There are two sides to everything, and they are constantly changing, and they are also related to a certain extent.

The way of heaven and the way of the earth have been proven and understood according to science. The key is humanity, and humanity mainly refers to thoughts, and thoughts determine behaviors and attitudes. It is also about respecting our own thoughts and respecting the laws of nature. Learn to control your emotions, such as not having evil thoughts, not being afraid of evil thoughts.

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Tai Chi is believed to be born of yin and yang, and the core of its pattern is the "yin and yang fish".

The yin-yang fish refers to the middle part of the Taiji diagram, which is known as the "first diagram of China".

This well-known Taiji diagram is shaped like two fish of yin and yang entangled with each other, so it is commonly known as "yin and yang fish taiji diagram".

"All things are negative yin and embrace yang, and they are impulsive and peaceful. ”

This sentence is the best and most quintessential interpretation of Taijitu.

Yin and yang fish exist extensively, in the Confucian Temple Dacheng Hall beams and pillars, Louguan Terrace, Sanmao Palace, Baiyun Temple mark, Taoist robes, fortune tellers' hexagram stalls, traditional Chinese medicine, qigong, martial arts are all related to the embodiment.

Of course, it cannot be ruled out that the yin and yang fish pattern of the Confucian Temple is a manifestation of the change of Confucian concepts in the renovation of the Confucian Temple in later generations.

Zhang Xingcheng, a famous scholar of the Southern Song Dynasty, has the following description of the origin of the "Yin Yang Fish":

There are about three "Yi Xiantian diagrams" mentioned by Zhang Xingcheng in "Yi Xuan": one is the innate square diagram, one is the congenital circle diagram, and the other is the square and circle diagram.

(1) Yi Fangyuan is a one-in-one diagram. Volume 1: "Yi Fangyuan two diagrams, heaven and earth are also used for the body." "The one who covers the change, the number of heaven and earth, the two diagrams of the square and the circle are combined into one, and the circle is wrapped in the square, the earth is in the sky, and the celestial phenomena are also." Volume 7: "The one who is easy to figure out the square and the circle is one, the earth is in the sky, and the heavens are also in the sky." ”

(2) Innate square diagram. Volume 1: "The innate square map, the northwest of the Qian, the southeast of the Kun, and the ...... of the Tianmen and the earth" Volume 9: "The innate square map changes from the earth, then one hexagram is biased towards the eight trigrams, which is sixty-four hexagrams." ”

(3) Congenital circle chart. Volume 1: "The circle of Yi, from one yin and one yang to the mouth and mouth two, from the outside to the inside." Zhang Xingcheng seems to have a soft spot for this picture, and often calls it a "congenital picture". For example, Volume 10: "The innate diagram is combined into one day." "Those who go on the right side of the innate diagram will be angry with each other, and those who are on the left will be able to change their qi with their creatures. The way of heaven and earth, adversity is self-generated, good times are born of people, and the principle of loyalty and forgiveness is also. ...'The congenital image is round, and the heaven is in oneness.' ”

It makes perfect sense to add a "yin and yang fish" figure in the middle of the innate circle chart. The shape of the "Yin and Yang Fish" is a visual illustration of the 64 hexagrams. In addition to the above quotations, Juan 10 also says: "Yi Xiantian Diagram is the image of Yin and Yang, which is the image of Yin and Yang, and is listed on the right side of the upper and lower levels. ”

Aren't the left and right lines of the yin and yang fish exactly the left and right lines of the hexagram?" If "Listed in two" does not refer to yin and yang, the arrangement of black and white, then what does it mean?

In another monograph, "Easy to Change", Zhang Xingcheng contains 14 diagrams, of which the first diagram is "there is a pole diagram", and "there is a pole diagram" is "innate diagram". This diagram is actually a square and circle diagram. The explanation of the circle chart can be seen to see the meaning of the "yin and yang fish" chart. "Tai Chi contains all things, thinking that there is but not seeing, and thinking that there is nothing but fixing it. ...... The image of heaven and earth has been in the midst of chaos, and so is the whole of Taiji. ”

"Those who walk on the right side of the circle chart have a hexagram that has not been changed in six changes, and those who walk on the left side have a hexagram that has one hexagram in five changes. ”

"The congenital diagram from one yin and one yang to six changes as to thirty-two, is for one of the soft and one rigid for the earth, and the relapsing generation of Qiankun is the parents, and the rigid and soft inherit the yin and yang to become a change, and the world's ability is complete. ”

The arrangement of the 64 hexagrams is explained by the changes of the yin and yang diagrams, and the "yin and yang fish" figure happens to accurately and vividly reflect this change of the hexagrams.

In the "Yin and Yang Fish" graphic, the left row of the "White Fish" in the upper right is from large to small, in order of dry, due, li, and shock, indicating that the yang is gradually decreasing, and the right row of the "black fish" in the lower left is Kun, Gen, Kan, and Xun (including the 4X8=32 hexagram from these four hexagrams as the lower hexagram), indicating that the yin is gradually decreasing. While the yang line decreases, the yin line increases, and while the yin line decreases, the yang line increases, so it is expressed by "black and white fish" intersecting each other. The two "fish eyes" represent yin in yang and yang in yin, where the "black eye" in "white fish" indicates the separation hexagram, and the "white eye" in "black fish" represents the kan hexagram.

In the innate diagram of "Yi Xuan", the 64 hexagrams represented by small black and white squares show that Qian, Kun and Kun are six white grids and six black grids, and Fu and Dirt are one white and five black, one black and five white, respectively. If you combine the black and white grids, then it is exactly a "yin and yang fish" picture.

On the basis of finding the law of the sixty-four hexagrams, Zhang Xingcheng made a diagram of yin and yang fish intersecting each other, which should be a logical thing.

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Later generations have five inferences about the yin-yang fish:

1. The ideological origin of the "Yin and Yang Fish" Taiji diagram can be pushed back to the concept of Yin and Yang in the primitive era, but the relevant graphics and symbols of the primitive era are not and cannot be directly derived from the "Yin and Yang Fish" Taiji diagram.

2. The "Yin and Yang Fish" Taiji diagram is related to Taoism, and some of the relevant views of Hu Wei in the Song and Yuan dynasties and the Qing Dynasty are basically credible, and this relationship is mainly reflected in the ideas and concepts of Neidan, Yin and Yang. "Water and Fire Kuang Kuo Diagram" and "Three Five to Jing Tu" also cannot directly deduce the "Yin and Yang Fish" Taiji Diagram.

3. Regarding the views of Chen Shu or Xue Weng, Shu hermits, and Qingcheng Mountain hermits to create or first pass on the "Yin Yang Fish" Taiji diagram, because there is no way to verify it, it can only be doubted, and it cannot be easily denied, nor can it be simply affirmed.

4. The earliest "Yin Yang Fish" Taiji Fish in the existing literature comes from Zhang Xingcheng's "Yixuan" in the Southern Song Dynasty. This picture is not infiltrated by the descendants of Kangxi in the Qing Dynasty, which can be confirmed from the text content of "Yixuan" and "Yitong Change".

5. The Taiji diagram of "Yin and Yang Fish" was transformed by Zhao Yuqian in the early Ming Dynasty and finalized by Zhao Zhongquan in the late Ming Dynasty. The Taiji diagram composed of two semicircles that appeared later did not match the original meaning.

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