The application of the Nine-Liuzhen Heart Study
Author: Zhang Xinguo (Speaker of the Department of Philosophy, Nanchang University of Humanities)
Source: “History of Chinese Philosophy” Issue 3, 2020
【Abstract】 The concept of mind, mind and mind as the essence of mind as the ideology of Song and Ming ideology refers to the The importance of the The importance of the The importance of the The importance of the The incubation club is not the existence of the ideology, but the human being. href=”https://twbabyhoney520.org/”>Integrity The original section and original state of mind. In reality, it points to the preliminarily source of human ethical actions; in terms of its effectiveness, it provides value laws and meanings for the development of the human life world. The system of the study of the King of the Constitution should be both used in the physical thinking, and the specific meanings of the two physical usages are also different. The Jiuqingzi used the “good evil” concept of “the use of the heart” to promote Confucianism’s “good evil” concept with the concept of “benevolence” of benevolence and inappropriate moral judgments of “benevolence” and then constructed its mind that it was in full-body and was directly affected by Wang Yangming’s later use of the “length and shortness” of his confidant, that is, to embarrass the moral judgment of his confidant, and then constructed his mind’s learning that was intrinsic.
[Keywords]The original intention is conscientious; the mind is good; the long and short
In the Song and Ming Philology Research, students have come to pay attention to the general meaning of related concepts and denominations and the reminders of special references. When explaining the connotation of “nature is reason” and “mind is reason”, he pointed out: “The broad recognition of the topic and the special understanding of it are questions that need to be paid special attention to during the study of the Song Dynasty.” 1 For the broad meaning of thinking and the specific reference of King Shu’s mind, it is a detailed and main subject. The academic community has become more mature in its research on Wang Yangming’s mental application theory, and there is also a larger discussion space for the use of the nine purses, especially its meaning and its impact on the “use of the mind”. This discussion not only helps to fully grasp the whole picture of the Nine Pure Heart Thinking, but also does not help to accurately understand the differences between King of Heart Thinking. In fact, the description in this article is developed in the contrasting interaction of the relevant theories of King of the Heart.
1. Intrinsic and conscience and mind
Students have long pointed out that in Chinese philosophy, there are three major meanings in body, namely, body refers to form, form, and body, and use it to measure effectiveness, effect, and attributes; body refers to the body, essence, and use it to measure彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩href=”https://twsweetmeet.com/”>Inclusive softwareThe meaning of the use of the body may seem to be merged into the first two. Chen Lai believes that: “In Chinese philosophy, there are two most basic uses of ‘physical use’: the ‘physical’ in the first usage is similar to the concept of the body, and ‘use’ is the effect or effect derived from the body; the ‘physical’ in the second usage refers to something deep inside, and ‘use’ is the inner effect and expression of the body. ”3 Kenjiro Toda believes that as the “purpose” of the philosophical concept, the basic meaning is the essence and its specific appearance, as well as its functions and attributes. 4 It can be seen here that the “purpose” mentioned in the new Confucianism of the Song and Ming dynasties is to think about the essence and reality, and “purpose” is important to refer to people who are moral subjects For the application and use of this book. This does not dismiss the meaning of “use” as “physical”, but in Chinese philosophy, there is a tradition of energy that emphasizes “action” or “virtue”. In fact, “appearance” still has to return to the meaning of moral integrity, and thinks that “use” is only “physical. “The “appearance” or “presentation” of “the meaning” is obviously incomplete.
The Jiuqingzhang used “original conscience” as the focus of his thinking, and should focus on actual facts and principles into actual actions, which constitutes his energy and principles to use his thinking. Summary. He taught Shiling that the “reason” of the “reason” and its “reason” were 5, and it also proved from the side that the Confucianism of the “reason” is both important. Teacher Zhifu, Mr. Xu, also pointed out that the “reason” of the “reason” of the “reason” of the “reason” of the “reason” is that “the moral integrity and personality cultivation of being a human being are the first. ”6 If you say that “original conscience” is the “body” of Xiangshan’s mind, then its “use” actually refers to the practice of “respecting virtue and nature”. Teacher Zhang Liwen believes that Xiangshan’s mind is responsible for “morality (benevolence) exists in the subject’s “heart”, so that the moral body and the subject are united. ”7 Regarding this “orthodon” and “subject”, Mr. Zhang also said in detail: “The road toward the heart of the Shu family is to move from ethical theory to moral value theory, and from moral subject theory to value theory. ”8 The subject is the moral subject, the intrinsic is the value of the intrinsic, and “ethics and truth” is the use of the intrinsic. If the term “ethics and truth” is called “reality” of “reality” meaning “in reality”, actually Xiangshan’s mind study is the unity of the subject, the body and the body.
In the past, the most important thing for the intrinsic scholars is to take the argument of “original conscience” as the perspective Rewarding may be called the supra-suppressing Xiangshan Mind. Rewarding those who value the importance believe that the supra-suppressing tree established the origin of the moral subject, that is, his original intention is conscientious; those who suppress the net think that he has a light view of the inner truth, that is, what he calls a useless body. Regarding the theory of the supra-suppressing school of the Nine Purple Heart, the final important comes from the Zhu Xi school. Zhu Zi said: “Sometimes, there are useless bodies, and they can’t be used to deal with things, and they must not flow into bad things. ”9 Another example: “Like aThe only one who keeps the silence is useless. ” (Volume 59 of “The Classics”, “Zhu Zi met a familiar neighbor on the road of the whole book, and greeted the other party, “What’s Xiaowei” No. 16, page 1919) On this foundation of understanding, Zhu Zi said: “The learning in Jiangxi is just a genius. ” (Volume 123 of “The Complete Book of Zhu Zi”, Volume 18, Page 3873) “The current Jinxi study is really a good idea. “(Volume 124 of “The Classics”, “The Complete Book of Zhu Zi”, No. 18, Page 3882) It is not difficult to see that Zhu Zi described Xiangshan as a physical and useless learning. To be fair, Zhu Zi’s evaluation lacks academic evidence. From a practical point of view, Zhu Zi’s understanding of the teaching is also very problematic. In particular, it is necessary to explain that Zhu Zi’s evaluation of Xiangshan’s “physical and useless” is just a theoretical impression of ordinary nature. The most basic thing is that there is no real understanding of the theory of the Nine Purple Hearts. If tomorrow’s scholars use this problem to refer to Xiangshan’s thinking of the minds of the minds, it is not prudent. 10 Teacher Ming, Yang said to this:
The congressmen of the world have different opinions from the Huiweng, so they think it is a master. In his opinion, he abandons people, is physical, and wants to be extremely knowledgeable. Cheng thought that it was a nationwide country. If the learning of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Ching of the Market. In Yangming’s opinion, the reason why Zhu Zixue gave Xiangshan’s evaluation this was that at that time, physicists had a cooperative understanding of the minister: to abandon people and physics, and not to use it to manage the country. In other words, it is said that “there is physical and useless”. In Confucianism, this is a very important criticism. Liu Jiuwu also responded to Zhu Xi with this: “My brothers said nothing, I don’t know how many leaks are. As mentioned, the secret of the extreme body is not passed down. Before nothing is available, there is no beyond the sun, it does not fall into the square body, it is completely different from the common sense and transcends the square outside. None of the words that I learned from the previous school and obtained this. “(“With Zhu Yuanhui 2”, “The Collection of Nine Purities of the Sun”, page 30) To put it bluntly, the theoretical meaning of this type of exoteric reference is very small. If this kind of criticism is reasonable, then it is impossible to deal with this type of criticism within the academic world by itself.
When Eastern Philosophy, it is important to limit “truth” to the differences in the field of knowledge, Chinese Philosophy, especially Confucianism In the study, seeking truth and seeking goodness are closely integrated. What is in common is that both often reflect truth and goodness and their relationship in metaphysical levels. This is the internal reason why Confucianism often combines metaphysical learning and ethics into a body. Teacher Chen, Chief Teacher Chen, believes: “The intrinsic of Chinese philosophy is also real, but it is not an internalized, objectified, and static separation, but an entire existence, dynamic existence, and processThe whole body is the truth that a person stands in his life and life. ”12 It can be said that it is appropriate to use this understanding to master the mind about the mind. The Nine Purples of the King of the World believes that:
The heart is just a heart, a certain heart, the heart of my friend, and there is a holy treasure from the top, and there is a holy treasure from the bottom, and the heart is only like this. The mind is very large. If I can keep my heart in my heart, I will be the same as heaven. Learning is just about understanding this. (“Legendary Records”, “The Nine Purple Collection of the Nine Purples”, page 444)
Mencius said that knowing nature from the heart is known by the nature. In the eyes of the Neo-Confucianists of the Song and Ming dynasties, the intellect and understanding nature among the three is a natural result and state based on previous kung fu. Only “full mind” can be used to work hard. He first pointed out that the original intention and conscience of benevolence is the most basic property of man, and this conscience of man will not be divided according to the difference between time and region. He also made a demonstration of the goodness of man’s heart from the universe. He said: “If a person is born in the six harmony, his original intention and conscience are all bad. “(“With Wang Wang Bo”, “The Collection of the Nine Purples of the Sun”, page 154) Secondly, he pointed out that the mind, nature and heaven are in reality, so everyone has this conscience, and its size is quite large, that is, it is similar to the sky. This is the experience of the ultimate speaker’s full mind. The Nine Purples of the Sun believes that the focus of the students in learning is to keep their own minds. And finally we reach the state of mind.
The “body of mind” mentioned in the Jiuqing Pian is similar to the “body” discussed later in the mind in terms of the ethics of the mind and the basis of the universe. This is also a part of our comparison of the theoretical basis of the theory used by the mind. But from a more detailed perspective, the King of Earth The “body” of the mind taught by the mind is still very different. In short, the “body of the mind” mentioned by the Nine Purples mainly refers to the sect and direction of human ethical cultivation, and has a relatively obvious timeliness and process. In this difference, the “body” mentioned by Wang Yangming refers to the ultimate good root of human ethical actions, that is, the pure and good deeds or the law of nature. It is worth mentioning that Wang Yangming often describes him as an unknown person. Teacher Geng said, “Wang Yangming does not understand the state of mind that is ‘before the ‘feeling infection’, but knows the ‘most basic principle of the ‘body’ of the ‘body’ of the ‘self’ of the ‘self’, and refuses to make a temporal plan for learning. “13 The “time mental state” refers to the spiritual realm that must be achieved through hard work. Teacher Geng Ning means that Wang Yangming is important to describe the undeveloped mind as the most basic entity behind the phenomenon of life transformation. It can be said that at this point, Wang Yangming has different differences between the nine purities of the world, and also divided it into It is different from Zhu Xi, but it is not said that it is the combination of Zhu Xi’s undeveloped mind theory, that is, the combination of Zhu Xi’s nature as the undeveloped body of the mind with the thinking of the nine purities of the mind as the natural body of the heavenly principles and the goal of cultivating the human heart. Teacher Chen Lai pointed out: “In Yang Mingzhe, the application of the mental model is similar to Zhu Xi, but what he earns and the basic regulations of the mind – the ultimate good, confessionHis mental conception is important in thinking from Mencius and the “original conscience” thinking of Soxiang Mountain. “14 Chen Jiuchuan, a native of Mingmen in Yang, once wrote:
I asked again: “How is Lu Zi learning?”
The teacher, the chief teacher, said: “After Lianxi and Mingdao, it is still Xiangshan.” Just a bit thicker. ”
Jiuchuan said: “Looking at his discussion, every chapter says it out of his bones, every sentence seems to be a slight slight, but he doesn’t see him. ”
The teacher said: “However, the thoughts have been used to make a difference from the meaning of imitation and imitation, but it is roughly different from the details. After working hard for a long time, I will see it. 15
We understand that when we have different studies with Zhu Zi, Wang Yangming built a new Taoist relationship including Zhou Dunxi, Cheng Jun and the Jiujing of the Sun with his confidant. Wang Yangming said:
At the two sons of Song and Zhou and Cheng, they began to pursue the sects of Confucius and Yan, and there was a statement that “no extreme but too extreme” and “confirm it with benevolence and righteousness and steadiness”, “the movement is also fixed, the steadiness is also fixed, there is no inside or outside, and there is no welcome”, so that there is a few “sophistication” purpose. Since then, there was Xiangshan Yue clan. Although its pure battle was not as simple as the two sons, it was easy to be straightforward, and it really was able to follow Mencius’s teachings. (Preface to the Collection of Xiangshan Arts, “The Collection of Nine Liquors of the Road”, page 537)
The “Kong Yang’s Place” means that the body of seeking Tao with the will of man is a thoughtful and worthy of attention when Confucian scholars in the early Song Dynasty developed new Confucianism. In summary, this is the theoretical effort of the new Confucianism in the early Song Dynasty to construct Taoism and metaphysical theory. Yang Ming described this “Tao Body” as a model that connects with its “heart” and “original body”. It can be said that it is precisely in this concentric and dedicated learning of Taoist thinking that Yangming emphasizes the special recommendation of Yanzi. Wu Zhen taught this and pointed out that “Wang Yangming’s ‘The Death of the Sage’ is contrary to the Taoist inheritance of the ‘Monk’, which is constructed by the theory of the Taoist Taoism, the death of the sages,”” 16 Yangming’s Taoist theory of the mind is contrary to the position of the thinking of the Taoist Taoist saying that it is contrary to the Taoist Taoist saying of Mencius, and it seems that there is room for further discussion. The point is that Yangming’s understanding and evaluation of the thinking of the nine-pure heart of the heart must be re-evaluated. It can be seen from a detailed perspective that the important thing about Yangming is to recognize the theoretical position of the Nine Purple Heart in the mental concept, and at the same time point out its “coarseness”. In short, what Yang Ming called the “mind” is a benevolent body that integrates Yi Dao and Ren’s words with consideration and transformation – also called thinking and existence – effectiveness. In this way, it is said that Taoism and mind are both able to be benefits. This “body” is compared with the metaphysical comparison of the Jiujing and Zhu Xi, and its original meaning is particularly important. Although this body is essentially different from Oriental Philosophy, it is undoubtedly different in terms of timelessness, that is, a timeless ethical energy entity and foundation. To put it in a “physical” is to highlight its rational objectivity andhttps://twbabydating99.com/”>Integrity; it is said that its “basic” is to highlight its dominance and guidance relative to moral actions.
From this we can see that the mental model of Yang Ming is quite complicated. Compared with the comparison , the nine purs of the earth hardly talks about “mind body” and “original body”. The “mind body” mentioned occasionally refers to the state of physical cultivation by people. Teacher Chen, Chief Teacher Chen, pointed out: “In the Song and Ming dynasties, the ‘mind body’ is slightly different from the mind, and there are two meanings in simple terms. One refers to the ‘nature’ as the body of the mind, and the other refers to the ‘original conscience’ or the body of the mind. “17 In the previous meaning, that is, the mind is the meaning of nature and reason, Yangming also agrees; while the latter meaning includes the commentary of the “body of the mind”. The original concept of conscience is important, Mencius’s original meaning. In this way, Yangming’s “coarseness” of the Nine Purples of the Soul is precisely the natural nature and ambiguity of the theory.
2. Good badness and shortness
Chinese traditional philosophy believes that the use of Tao is inseparable, especially in the Song and Ming dynasties. Therefore, it was not until Cheng that he began to draw up the saying “use one source, and it is small and uninterrupted”. It can be said: “The body is static but not active, and the use is constantly changing, so it is said that the body is permanent. href=”https://twbabyhoney520.org/”>Inheriting the truth of love, the style is to cultivate nature. ”18 This thinking also has the same physical manifestation in the mind of the Nine Purple and Wang Yangming. It is especially important to emphasize the physical differences between the Eastern philosophy and the Mind, and the Mind emphasizes the importance of the use of the Mind. In particular, in the Nine Purple, its original conscience and the body of the mind are ultimately based on its short-term knowledge and good deeds in specific matters; in Wang Yangming, his mind is the root of ethical actions, from the root of the most good conscience, As for the earth, use is the use of a person who knows his own body, use is the use of a person who knows his own body. As for the master, one can respond in a broad way.
It is worth noting that the scholars of the Song and Ming dynasties all “are evil” to understand the moral feelings that are born with, that is, the moral judgment ability that is first experienced in human nature. For example, Hu Hong once said: “Are evil is nature. A gentleman likes to be vicious of himself, and a gentleman likes to be vicious of others. By observing this, the principles of heaven and man can know it. ”19 Hu Hong believed that good evil is inherent in humanity, and he baoqing.com ppt advocates the good evil of the people according to the laws of Tao. Zhu Xi criticized the message board: “This chapter means that there is no good evil in nature. If this is the case, there is only good and evil, but there is no good and evil. ‘A righteous person is good at using evil ways’, it is outside of natureTao. “(“Hu Hong Collection”, page 329) In Zhu Xi’s opinion, it is inherent in humanity and is incorrect, but the good feelings in humanity include the way of morality and sentiment, so there is also a way in addition to good evil. If this so-called good evil Tao is not good and evil, then it is impossible to say that the nature that contains good evil is good. In fact, in Hu Hong’s thinking, nature and Tao are united, or perhaps nature is pure good without good彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� /p>
The predecessors did not say anything about being broad, and being broad is the virtue of correcting people. In ancient times, the sages did not have such a heart, and being without virtue. However, being kind but being kind but being unkind and being unkind is the use of human heart. To curb evil and being unkind and being unkind and being unkind is the practice of virtue. To correct people, they want people’s goodness, but the whole country cannot defeat and be unkind and harm me; to be kind but the whole country cannot defeat and be kind, which harms me; to be kind but the whole country cannot defeat and be kind, which harms me; to be kind but the whole country cannot defeat and be kind, which harms me; to be kind but the whole country cannot defeat and be kind, which harms me; to be kind but the whole country cannot defeat and be kind. The kindness of benevolence. If there is unkindness and badness, it will harm me, but if there is no restraint, cure, or go to me, the good will not be able to extend it, and the kind will not be able to succeed. This is why the unkindness of the past is benevolence, and the unkindness of the past is good. (“Ying Xin You’an”, “The Collection of Nine Purples of the Road”, page 71)
The use of the human heart is also the use of the original intention and kindness. The nine Purples of the Road is in the description of the correct person In the time of virtue, it is pointed out that being kind but not good, being kind but not bad, being kind but not kind is the use of the heart. Next, he said in detail that compared with the broad mind and the broad virtue, it can be called the behavior of broad virtue. This kind of behavior is the specific behavior of real activity. If behavior can also be called the use, the nine purities of the earth actually divide the use and the use of the heart. “Desire” points to the inner activities of the human heartContracting contract. According to the Jiuqing Bi, from the heart, the righteous man certainly wants every ordinary person to have a good heart, but the real bad thoughts often conquer the good heart of the ordinary person; the righteous man certainly wants every ordinary person to have a good heart; the righteous man certainly wants every ordinary person They all have a benevolent heart, but the real unkind thoughts often hurt the original benevolent heart of ordinary people. Knowing this, people should be banned, managed, and eliminate bad thoughts from the heart. As long as this is the true intention of being kind and kind, they can grow and be prosperous. As he said, “The rightness and incorrectness of thoughts are in the face of the sky. Those who think about the right thing can be correct by knowing it by chanting. If you think about the right thing, it will be wrong if you remove it by tidying it. All of this is in his heart. “(“Brief Talk”, “The Collection of Nine Purities of the Land”, page 270) He said that this is precisely to eliminate unkindness to rejuvenate benevolence, and to eliminate unkindness to rejuvenate goodness. Mencius quoted Confucius’ “Two Taos, benevolence and unkindness to rejuvenate” (“Mencius·On the Observatory”), which is the basis of the thinking of the Nine Purities of the Land. When the image of the mutual dependence of the Bible hexagrams is said:
A man is not wood and stone, and he cannot be as good as evil. However, if he is good at evil, he must be correct and he will be free of blame. Therefore, it is said: “Only a benevolent person can be great and good people, and he can be evil.” If a evil person gets the right thing, he will not be angry or jealous. The Master said, “I have never seen those who like benevolent, but those who are not kind.” Those who are good at being good at being kind are not like the other person, but those who are kind; those who are mean to be kind are not to be kind, but those who are not kind. Only those who like benevolence are kind, so they want everyone to be kind; only those who are not kind are bad, so there must be people who are not kind. (“With Nephew Sun Jun”, “The Collection of Nine Purities of the Sun”, page 190)
Confucius advocated that “those who are good like it, and those who are not good will hate it” (“Speech·Zi Lu”). The Jiujingzi clearly pointed out that good evil is a human nature. Only when a person’s good evil feelings develop in the middle can he gain no consequences in the consequences of external actions. In the eyes of Confucians, benevolent people can be good and evil, but they like to be evil and righteous, and do not overdo them. When the Nine Purple explains Confucius’ benevolent people and evil people, he said that the Master was not ordinary good people and evil people, but the kindness of good people and evil people. Be kind, so the saint hopes that everyone can have a kind heart; be cruel and unkind, so the saint hopes that everyone can get rid of their unkind thoughts. It can be seen that the nine purities of the world actually eliminate bad things and unkindness as the basis of human virtue and benevolence. This has become the thinking characteristic of Teacher Xiangshan, that is, the thinking path that is different from other thinkers to add but reduce. Therefore, he told the students: “Today’s arguments only add to others’ bottom, but their own family only add to others’ bottom. This is why they have different differences.” (“Records of the Book of Nine Purities”, “The Collection of Nine Purities”, page 401) There is no doubt that the “learning” is the learning of the heart, and the place where they “add” and “reduce” is also the heart. In the eyes of the Jiuqingzi, if you reduce the unkindness and unkindness, you can achieve the complete conscience of kindness and kindness. When Zhu Zixue focuses on the differences in classical annotation, he said in contrast:
A certain reading only reads ancient annotations, and the sage’s words are clear. And for example, “If you are born in the door, you will be filial, and if you are born in the door, you will be born in the door, you will be born in the door.” It is clear that you will be filial and filial. Why should you be passed on to the door? Students are tired of energy, so the more you are, the more you hold your son. When you go somewhere, you just need to reduce your influence with him, and this is just a study of things. (“Legendary 2”, “The Collection of Nine Purples of the Road”, page 441)
The Nine Purples of the Road believe that the words of the sages are simple and clear, and there is no need to quote them. He wrote a statement that “The amount of money for filial piety when he was born and born, and his brother was born” to mark his words. He said that scholars only spend their energy on the memorization, which is precisely the reason why they are not compromising. And in the Ru family, we must constantly eliminate those unnecessary notes added to the Yuandian. This is exactly what it means to “reduce”. It is worth noting that the Jiuqing said that this is exactly the meaning of “investigating things”. In this way, the study of things in the Nine Purples becomes the injustice of goodness and the injustice of badness and the injustice of badness. Wang Yangming later talked about things as “idle things” that is, “righteous things”It is not correct to be correct.” In fact, it is based on the thoughts in Teacher Xiangshan, and it is not written by Jingkong. In fact, the master of the Nine-Purs of the Road: “The reason why people are human is because of this heart. Once there is no right, it is like saving the kurt and drowning and seeking to correct it. ” (“With Fu Quanmei”, “The Collection of Jiujing”, page 76) This thought also has a significant expression when the concept of “full mind” in Jiujing:
“Mencius” says: “Keep your mind.” “A certain old man also uses “preservation” to clarify the truth. … Only the word “preservation” can make people understand this truth. This truth is the reason why heaven and I are not from the outside. Understanding this truth is the master. If you can truly be the main one, external things cannot be moved, and evil words cannot be overcome. (“Wang and Zeng Yizhi”, “The Collection of Nine Purities of the Road”, page 4)
Mencius said: “Those who have the heart know their nature. If you know its nature, you will know the heaven. Keep your mind and cultivate your nature, so that you can serve the heavens. ” (Mencius·心变心变心变心) If you say “心心变心”, “心心心变” is more from the perspective of “knowledge”, Mencius’s “心心心心心心心” is more from the perspective of “knowledge”, Mencius’s “心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心心� “That is, after a person has mastered the truth in wisdom, he should immediately use this truth to reward himEntertainment conditionsEverything changes in all things. Therefore, the focus of this sentence is to explain this principle, rather than to say that it is the initiative that the person can guide his own actions in specific matters. The Jiufeng believes that the original intention and conscience of man is often concealed by evil words, so it is necessary to add the effect of shattering. He said: “This mind is the spirit, this principle is the wisdom, and the spirit is the wisdom, and the evil words are still shackled. If the spirit is wise, it has never been experienced. ” (“With Liu Zhifu”, “The Collection of Nine Purities of the Nine Purities”, page 137) He was in communication with Mencius, and Nine Purities of the Nine Purities of the World” understood the nature and content of the mind. Therefore, he said:
The way blocks the universe, and does not have any evasion. It is called yin and yang in the sky, softness in the earth, and benevolence in people. Therefore, benevolence is the original intention of man. Mencius said: “Whoever exists in people is not a heart of benevolence?” He also said: “I have it in it, not from the outside. “The foolish and unfilial person is not at ease, and he will blind him from material desires and lose his original conscienceBaobao.com; wise people pass it over it, and they blind it from their opinions and lose their original conscience. (“Yu Zhao Shu”, “The Collection of Nine Purposes of the Nine Purposes”, Page 9)
The Nine Purposes the Nine Purposes the facts and principles of the people of Liuhe, and can be seen everywhere, and there is no need to delve into it deeply. As the “Yuan” says, in heaven, the way of yang, the way of softness, the way of mankind, and the way of benevolence in mankind, as the way of being benevolent in heaven, the way of being in the earth, and the way of being benevolent in manroad. He then explained this thought with Mencius’s intentional discussion, pointing out that people have a benevolent heart in their original state. In other words, human kindness, original intention and conscience are born with, not obtained from the outside. In real life, the foolish and unfilial person is concealed by material desires, and the wise person has no idea how to dominate his actions because of his unstoppable opinions. He also said in a conscientious manner: “The general scholars rely on their own knowledge. Although there are many diseases, they must harm their original conscience.” (“Great Response to the Chao Dynasty”, “The Nine Purities of the Nine Purities”, page 64) That is, the result of the scholar’s demerit of their original conscience is the same. The nine purses of the world believe that:
The conscience lies in people. Even if they are addicted, they will not disappear, but they will die as much as possible. The reason why the foolish and unfilial people are conquered by the benevolent and righteous people is also the only way to give up and not seek it. If you can seek it in the opposite way, then your long, short, beautiful and evil will be very clear, while others will have to decide without needing strength. If you change what the foolish and unfilial do, and do what the benevolent and righteous people do, it is probably like a river and river to go to the sea to defend them. Who can control them? This is nothing else, and what you ask for is me, but you cannot get it without asking for it. (Baohua Pipeline “Seeking for the Sutra”, “The Nine Purposes of the Nine Purities”, page 377)
means that people’s inherent conscience, even if they are sometimes addicted to people’s overly desires, are still in potential states and have a heavy light. The reason why foolish people fail to become honest people with high moral character is that they have high moral character? The origin of the reason why they fail to become honest people is that they have high moral character? The origin of the reason that they have to give up on themselves. If we can truly look at it, it is not difficult to find that the most basic standard of length, shortness, beauty and evil is one’s own conscience and conscience. In turn, good judgments directed by action will naturally adjust the purpose of correctness and change their originally foolish and unfilial behavior to be a kind and correct person. What is particularly worth noting here is the trust of the original intention and good evil, which is the necessary moral judgment power. This good thing is exactly what it says about the “use of the mind”. In addition, the saying that “I like good but bad, I like benevolent but bad, I like benevolent but bad, I am use of the human heart” has a profound and major impact on the study of mind and even the entire study of Song and Ming dynasties. Wang Yangming followed this and said: “A confidant is just a long and short heart, and a short heart is just a bad thing; if you have to be bad, you will be as long as you have to be short, and if you have to be short, you will be as long as you have to be short, and if you have to be short, you will be as long as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, and if you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, and if you have to be, you will be as good as you have to be, and if you have to be short, you will be as good as you have to be, and if you have to be, you will be as good as you have to be, and if you have to be as good as you have to be, you will be as good as you have to be, and if you have to be as good as you have to be, you will be as good as you have to be, and if you have to be as good as you have to be, you will be as good as you have to be, and if you have to be as good as you have to be, you will be as good as you have to be, Also said: “Length and shortThe two words are a big rule, and the cleverness depends on the other person. “(The first volume of “Wang Yangming Selected Collection”, page 121)
The meaning of “just one” in Yangming is “just one” to “only one in its specific display”. Yangming’s teacher believes that confidant is just a talent to distinguish length and shortness in its specific display. He has different knowledge and knowledge from Zhu Zixue, and the important heart of confidant is a moral heart. Therefore, he said, “Length and shortness are only Sweetheart Baobaobaobao.com is a good evil”, which means that the first person to know right and wrong, and the long and short evil, is just a kind of moral judgment ability in his specific display. Wang Yangming continued to point out that it is just such good good evil, good evil, good evil, good evil. Only when the moral judgment of benevolence and incompetence can it be expressed in the specific situation of people’s affairs, and it can be changed in all things. This lecture can be simple and straightforward. In this way, Wang Yangming actually said that the use of the heart of a confidant is only based on the pre-examination and judgment of good goodness and badness and badness. This is undoubtedly the same as the teacher Xiangshan “likes goodness but badness, and is kind and badness. The saying “unkindness is the use of the human heart” is one by one. In this way, Yang Ming continues to say that the judgment power of the first experience of the confidant is the overall law of the individual’s heart to deal with things. Although the law is not changed in its corresponding meaning, the human heart must always live. The changes and transformations are only to be preserved in others and in the heart. If you have the confidant of this heart, you can be kind and knowledgeable as the master, and then It is achieved in real activities that people feel comfortable in their emotions, human desires and even listen to their lives. This is also a logical way to speak with the name of “existence” and true ability. It is necessary to further illustrate that since the direct theoretical opponent of the Nine Lishu is Zhu Xi, the discussions of “mind” and “sense” all show a heavy solution and adjustment characteristics, which is more than Baoqiang.com More importantly, the development of the theory of psychology to Wang Yangming is a constructive and constitutive.
What is worth mentioning is that Yang Ming later advocated “The Realistic Knowledge” In fact, it is action.” In Xiangshan, the use of evil spirits is a model. Later, Yang Ming came to say “see lustfulness and lustfulness and behaviors”, which is a step closer than the way Teacher Xiangshan Chief Teacher’s teachings, which is beyond the scope of what Teacher Xiangshan Chief Teacher’s teachings said. Teacher Yang Ming also pointed out: “The mind has no body, and the body is based on the length and shortness of the six-metal and all things. “(The first book of “The Selected Works of Wang Yangming”, page 108) This confesses that Yang Ming is not only talking about the use of the mind by Xiangshan Teacher Zhang, but is deeply rooted in the length of the mind, but also reveals the common theme of the unity of the mind.
3. Good and evil
When he and the Jiujing understand the same path as “desire for the sake of the future” and “being good”. Wang Yangming also believes that “being evil” and “being good” are two to one. If you want to see the past, your original intention and conscience can be naturally preserved. Similarly, if bad thoughts are eliminated, good thoughts will naturally be discovered. This seems that the sun shines naturally after the Uyun disperses, just a process. Compared with Xiangshan’s “desire” and “mind”, Yang Ming’s “destiny” and “goodness” focus more on determining the theme of Kung Fu’s discussion in terms of ethics. The nine purses believe that:
They will protect my heart’s goodness, and there will be harm to my heart in the past. What? The goodness of my heart is inherent in me. What I have intrinsic but cannot protect myself is to harm me. If you harm it, but don’t know why it harms it, how can conscience be preserved? Therefore, if you want to maintain conscience, it is better to harm it in my heart. Since the harm of my heart has been gone, there will be those who will not expect it to exist and will survive by itself.
What is the reason why I harm my heart? Desire. There are many desires, and there will be few who have the heart to survive. There will be fewer desires, and there will be many who have the heart to survive. Therefore, a righteous person does not worry about the lack of heart, but does not worry about the lack of desires, and will not be able to survive the desire. However, isn’t the reason why I protect my heart from harming me? (“There is no more than few desires”, “Well, Aunt Wu see it again.””, “The Collection of Nine Purples of the Nine Purples”, Page 380)
It can be seen that with Zhu Zixu and other theoretical thoughts, it continuously expands the differences in the hearts of the four ends. The Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the Nine Purples of the People’s Excessive Desire用线官 watch. It can be seen that in the eyes of Teacher Xiangshan, as long as you keep eliminating human desires, the guidance of human heart, original intention and conscience can be naturally developed. As a major concept, the atmosphere of the sage also deeply influenced the development of Confucianism in later generations. The psychologist generally believes that compared to the auspicious and erotic atmosphere of Confucius, Mencius’s atmosphere can be said to be the silence of Mount Tai and the walls stand thousands of feet high. This silence of Mount Tai has two characteristics at the same time. One is the strong initiative of humanity and the inherent goodness of human heart, and the other is the strict request for kung fu and practice. This strict request often specifically serves to clarify the removal of excessive desires. It can be said that at this point, the Nine Purities of the Sovereign, which are satisfying by reading Mencius, are different from Mencius’s teachings. Compared to Teacher Xiangshan, Wang Yangming’s understanding of the mind and commenting has made a step forward in terms of comprehensiveness and clarity of the mind. For example, in Tianquan’s question, Yang Ming said:
A person with sharp roots can directly understand from the root of the source. The original body of the human heart is originally clear and unresolved, but it is not discovered. Once a person with sharp roots understands the original body, it is time, and the person and oneself are fully understood inside and outside. Secondly, it is difficult to avoid being motivated.The body is obscured, so we will teach you to be good at thinking and go bad. After you get to know the work, you will be able to survive as much as possible, and the body will be clear. (The first volume of “The Selected Works of Wang Yangming”, page 128)
Yang Ming believes that a person with a heart that is unconcealed and unstoppable, such as Yang Hui and Cheng Zhu, can be recognized directly from the root of the human nature. The original section of the human heart is open and unclogged. This is the atmosphere and state of the great origin of joy, anger, sorrow, and sorrow. After describing the original state of the mind, Yang Ming made a clue about the relationship between the mind and kung fu. He believed that when a person who is uncovered in his mind, he can understand the inner and outer differences between others and the self and the self. People whose mind is contaminated by thoughts should search for the poor thoughts to eliminate bad thoughts. When the time comes, the most good mind will naturally appear and be affected. Wang Yangming said that “To be good and going to evil is to investigate things” is a way of following the thoughts of the Nine Purples. Wang Yangming actually made two comments on the heart, one was the “best good” mind, and the other was the kind will of the person in a specific way. Yang Ming pointed out:
True knowledge is the undeveloped body, but it is the essence of being very open and unmoving, which is what everyone has. However, it cannot be too late to be confused by material desires, so we must learn that the past is hidden, but the essence of our close friends will not be too late to be suppressed. Those who know that there is no bad, but who are unable to complete the Central, Silent, and Supreme Duke are not able to complete the situation, which is confusing and not going as far as possible, but remain intact. Since the body is a close friend, Song Wei glanced at the sweet little girl in the opposite direction. She was about eighteen or nineteen years old. Is it true that she was transcending beyond her body? (The first book of “The Selected Collection of Wang Yangming”, page 69)
Teacher Chen Lai pointed out: “The essence of the heart in Yangming’s learning focuses on the moral body, so he emphasizes the “cultivation of the heart”. 20 The main theoretical contribution of Song and Ming dynasties lies in the construction of moral metaphysics. There is an advanced process within the scientific thought trend. From the perspective of mind, from the Nine Purities of the Great Wall to Wang Yangming, a key mark of moral metaphysical learning is the emergence of the mind. Therefore, the Yangming clearly believes that true knowledge, that is, the self-confidence, is the moral feelings of nature, the undeveloped nature of the source, and the righteousness beyond the inside and outside of us. This body is unmoved when dealing with things, and everyone is born with it. In reality, the mind of ordinary people is often concealed by material desires, so people need to eliminate material desires through learning. In this entire process of blinding and obscuring, the human heart itself will not change. If the confidant’s middle, quiet and righteousness cannot be revealed, it is because the material desires that have not yet been blocked in the mind, and the original intention and conscience are not pure. Here Yang clearly emphasizes that in this process of desire and intention, it is said that its body is the body of a confidant, and its use is the use of a confidant, and there is no one beyond this one.Desire and the mind and the use of the mind. This is divided into two separate opinions about the dualistic theory that includes teachings that view the mind and control the mind with the mind. This is suitable for Mencius’s “one book” thinking tradition. Because of his commitment to the mind, he was different from the “平台官网” later talked about by Huang Zongxi. In terms of its situation, it is in the “no body outside the phenomenon” taught by Oriental phenomenon; because it is the internal basis of moral reality, it is neither theoretical preset nor conceptual reality. This thinking is particularly clear when it is put into the evolution of thinking on the King of the Heart’s mind.
In short, in the eyes of the Nine Li, the use of original intention and conscience cannot be as good as the realm of mystery, but must carefully distinguish the evil in the realm of daily use, so as to point the specific things that treat people and things into the natural realm of meaning. It should be said that this is all the information that the original intention and conscience of the lunar Jiuqing is said. In Wang Yangming’s view, according to the cultivation programs determined by Confucianism, especially “Big School”, Xiangshan School has the same function as Zhu Zi School in managing the country. In fact, the Jiufeng of the Road also believed that the whole system of integrity and integrity of his original intention and conscience was to be honest and correct, and to cultivate the whole system. He said: “In ancient times, those who did not deserve their own family and the whole country would not lose their original intention and conscience.” (“Remember of Respect”, “The Jiufeng of the Road”, page 227) also said: “For the people, they should take the people with their bodies, cultivate themselves with their Tao, and practice Tao with their benevolence. Benevolence is the heart of the people. People are. It is the foundation of politics, the body is the foundation of human beings, and the heart is the foundation of body. If you do not create the foundation and only serve the end, you will be governed without achieving it.” (“Records of the Ancestral Hall of King Wengong of the Kingdom”, “The Collection of Nine Purities of the Land”, page 233) It can be seen that whether it is in the meaning of being evil or in the meaning of managing the country or the meaning of managing the country, it is not appropriate to say that Xiangshan’s mind has physical and useless knowledge is unreasonable. It can be said that the value of the cooperation between the scholars and scholars and the scientific scholars since the early Song Dynasty.
Note:
1 Xiang Shiling: “The “nature is reason” and “mind is reason” in the Song Dynasty”, “Philosophy Research” 2014 No. 1.
2 Zhang Dainian: “Chinese Philosophy Dictionary”, Shanghai Philosophy Bookstore, 2014, page 31.
3 Chen Lai: “Traditional and Modern—The Vision of Humanism”, Beijing Major Bookstore, 2006, page 243.
4[Japan] Kenjiro Toda: “The Establishment of Taoism”, translated by Zhu Xiao, Shanghai Ancient Books Bookstore, 2010, page 251.
5 Xiang Shiling: “Study on the “Talents” of “Years” by Jiuqing, Lu”, “History of Chinese Philosophy” No. 1, 2020.
6小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小FutianContracting Contract: “The Heart of the Mountain of the World”, National Bookstore, 2008, page 40.
7 Pan Fuen: “The Differentiation between Xiangshan and Dongli Thoughts”, see Zhang Liwen and Futianjian: “The Heart Study of Xiangshan to the World”, page 31.
8 Zhang Liwen: “Song Dynasty Baoqingjingjing Science Research”, Chinese National Students’ Major Bookstore, 2016, page 375.
9Editor of Li Jingde: Volume 59 of “The Class of Zhu Zi”, Volume 16 of “The Complete Book of Zhu Zi”, Shanghai Ancient Books Book Club, Anhui Educational Introductory Book Club, 2010, Page 1919.
10 Professor Shen Shun Fu once correctly pointed out that the difference between the two people in the study of Kings and Kings lies in “use”, but at the same time, he believed that the study of the nine-pure heart “has the foundation but has no use”, which seems to be discussed. See Shen Shuofu: “The Different Sameness of King’s Heart Study in the Discussion”, “Philosophy Research” No. 10, 2017.
11年号: “Preface to the Collection of Xiangshan Arts”, “Collected by Jiujing”, China Book Bureau, 1980, page 537.
12 Chen Lai: “Benevolence and Institutional Discussion”, Sanlian Bookstore, 2014, page 13.
13 [Switzerland] Geng Ning: “The First Things in Life – Wang Yangming and His Later Studies to Become a Confidant” was published, Commercial Printing Library, 2014, Page 38.
14 Chen Lin: “The Realm of Nothing-Wang Yang Mingzhe’s Energy”, National Library of Publications Baocai Society, 1991, page 214.
15 Wang Shouren: The first book of “The Selected Collection of Wang Yangming”, Zhejiang Ancient Books Bookstore, 2011, page 101.
16 Wu Zhen: “Civilization and Taoism DiscussionBaoqing.com dcard——Taking “The Son of the Son has Died” as the Middle”, “Zhejiang Major Research” (Humanities and Social Sciences Edition) Issue 3, 2017.
17 Chen Lin: “The Realm of Nothing-Wang Yang Mingzhe’s Energy”, National Bookstore, 1991, page 216.
18 Chen Lai: “Benevolence and Institutional Discussion”, Sanlian Bookstore, 2014, page 20.
19 Hu Hong: “Collected Works of Hu Hong”, China Book Bureau, 1987, page 329.
20 Chen Lin: “The Realm of Nothing–Wang Yang Mingzhe’s Energy”,National Book Club, 1991, page 74.
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