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The difference between Zhu Xi and “mind learning” and learning methods in Liuxiangshan – Several observations
Author: Jin Chunfeng
Source: “Book of Changes” Issue 1 in 2020
Time: Confucius was in the 2570s Gengzi District April 28th, Guisi
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[Author’s Introduction] Jin Chunfeng, from 1962 and 1965, was a senior researcher at the Institute of Philosophy in Beijing, and from 1988 to 1989, he went to the Department of Princeton for interviews and discussions. After 1990 to 1998, he was a senior researcher at the Institute of Philosophy in Singapore. He was appointed as a guest researcher at the Chinese Literature and Philosophy Research Institute of Taipei “China Research Institute”, a guest professor at the Oriental Humanistic Thinking Research Institute of Huafan, and a guest professor at the Foguang Philosophy Research Institute; he is currently a deep editor and review of the Philosophy Editorial Office of the National Book Society; he is an important part of the research on Chinese philosophy history and contemplation history, and his representative works include “History of Thoughts in the Han Dynasty”, “The Book of Zhou Guan’s Reaction and Reaction of Civilization and New Study of the Times”, “The Life of the Roman Philosophy of the People’s Philosophy”, “The Zhou Yi TranslationBaocai.net sorting out and Guodian Chu’s simple thinking new songs” and so on.
The question of Song and Ming Ching was to answer the Buddha’s challenge, to abandon the Buddha’s use, and to stand the main position of Central Chinese civilization and Confucianism from the beginning. Therefore, from the two journeys of the Northern Song Dynasty to Zhu Xi and Liuxiangshan in the Southern Song Dynasty, they all turned to the study of mind, but there were differences in the expression of form and learning methods. Through the observation and analysis of the above questions, we can see that Zhu Lu’s “mind learning” and its differences and mutual complementarity of learning methods.
1. Why is Zhu a piece of the lunar month?
The sect is the study of the mind and nature, called the teaching of foreigners. It can be popular all over the country. First, it inherits and absorbs the Confucian tradition of China’s mind and nature, and is loved by Chinese scholars. First, it teaches the basic teachings: “The nature is empty, and things have no self-nature”, “color is emptiness, emptiness is color”, etc., which clears the obstacles of the universe’s objective existence. “There is no tree in Bodhi, and the bright mirror is not a statuary. There is nothing in it, so how can it be stained with it?” “I understand the mind and see the nature”, “Buddha is the mind, and the mind is the Buddha”, “The pure nature of one’s nature” and so on are standing on the above-mentioned cornerstones. The Confucian Confucians of Song and rebelled against Buddhism, and the first thing they wanted to do was to stand on the “Dao of Heaven””And the object of the universe. Zhou Dunzai and Zhang Xiu made this mission. Zhou Dunzai’s “Taiyang Diagrams” and “Tongshu” have more established influences, so Cheng and Zhu’s “Mental and Nature Discussion” always starts from “the destiny of heaven” and “Taiyang”, and inadvertently talk about “heart is reason”. Judging from the origin of Confucianism in the pre-Qin period, Mencius’s mind and nature study said that “nature goodness” was also the first. “Good nature” is connected with the destiny of heaven and the way of heaven. Only by the “heart” can there be “benevolence, righteousness, wisdom, rooted in the heart”, “living nature to serve the heaven”, and “knowing nature as much as possible to know the nature”; but the “heart is the reason” directly talks about “heart is the reason” (“With Li Zai”, “Love of Jiu Pu” Volume 11), which is very similar to the fact that Zhu Zong said that “heart is the Buddha”. Zhu believes that Yuan is a sect, which is the main reason. Nowadays, when talking about Mencius in the academic world, it is incorrect to say that “nature is good” is the first to speak of “mind learning”.
After the Sixth Patriarch Huineng, the Emperor of the Emperor, “not establishing words, but seeing his original intentions and consciences”, he taught people the Dharma door and developed various kinds of sticks and shouts, “Dama is the old sausage, and the old sausage is the dry shit.” (Volume 7 of “Five Lights and Yuan Yuan”, Xuan Jiang”) Reading Ming The principle is an evil gate and a demon. It is said: “Looking at the teachings is a creation, and pursuing tranquility is a heretic law.” “There is no effort in Buddhism, but nothing is ordinary. It is just a matter of ordinary things, and it is used to send feces and urine, wearing clothes and eating, and sleeping when you are sleepy.” (Yi Xuan, Volume 4 of “Ancient Zun Suzu”) “I will never leave everything in the end and will not be deceived by the environment. It is called “Safe Man” . If you don’t see all appearances every time, you sit in peace and danger, and you will not be restrained, it is called ‘removal’. ” (Xiangbo, the International Master Wanling, Wanling,) The mountain of the mountain said, “When I come here, it’s just a reduction.” “If you have this heart, you will understand this principle. When you are ignorant, you will be embarrassed, when you are shy, when you are ignorant, you will be ignorant, and when you are short, you will be able to do it. Distinguish it.” (Volume 35 of “The Collection of Nine Purities”) “This principle is in the universe, so why is it difficult to be damaged? It is because you buried it and deceived it, and you are still in a trap, and you don’t know what you think is far away. You must break it, break the trap, and test and break the Roman network.” (Ibid.) There is definitely an approximation of the method with the Lord. “The Book of History” read Li Bomin, “What is the difference between nature, talent, heart, and emotion? The teacher said, “Like my friend’s words, it’s also a branch. Although this is not my friend’s fault, it’s a worldly disadvantage. Today’s students only read books and interpret words, and do not seek blood. Moreover, love, nature, heart, and talent are just ordinary things, and their words are different. “Bomin said, “Don’t you come out together and have different names?” The teacher said, ” It is not necessary to say, but it is not. It will be said that people are not for themselves. If you reason will get the truth of your own family, you will understand it again. If you have to say that, then those who are in heaven are nature and those who are in others are heart. This is my friend. In fact, it is not necessary to do so, but just to be exhausted by the heart. If my friend is suitable for it, it is now. … It is said that: Dogs are trampled by blocks. If you use the land to hit a lion, you will come and bite people. If you hit a mad dog, just Prepare a month’s price to the land of reason. The saints are eager to teach people, so how can they be mixed with people with emotions, nature, heart, and talent? If a man tells others, he must be what he said.Such is the heart, what is nature, emotion and talent. It’s so clear that it’s not my business. It must be blood and bone marrow, and it will be obtained in practice. All reading is like this. ’” (similar to the above) The so-called “common sayings” are the words of the teacher. It emphasizes that “it is just to be the burden of the mind” and “it is appropriate”, and the whole text is just as the teacher says.
The object of the propaganda of the sect is the Buddha’s door. These people are ordained, and the secular relationship between fame and fortune has been broken. What they seek is only the body and mind to understand, and obtain a peaceful and clear Nirvana state. “It is the burden of the mind” and “it is appropriate” are indeed the superior Dharma door. Confucianism talks about morality, and morality is the realization of the body to the body. To emphasize practice, it is It is in line with the actual Confucianism. But for this reason, it is not in line with the tradition of Confucian Confucius. Zhu criticized that Shu is a genius, which is also the main reason.
Chinese philosophy of the unity of man and nature, taking “morality and reason” – “good will” as the acquired experience, and was born in the “spirit of spirit”. The “heart” mentioned by Shu is also “spirit of spirit”, and does not talk about the “nature reason” possessed by the acquired world, and becomes “the divine truth”. “Zhu Zi’s Word” says: “What the Buddha calls the nature is correct for the heart of the sages. What Buddha calls the min
