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Confidant and goodness, nature and mind——Analysis of Confucianism and Buddhism that also discusses Wang Yangming’s contemplation
Author: Liu Qingdi
Source: The author authorized by Confucianism website, originally published by “Confucianism Hall” 2022 Issue 2
Abstract: Wang Yangming’s confidant exists as a kind of “sense”. It is not that knowledge is a kind of goodness, but that confidant is actually a kind of goodness, but not a common sense, because as long as morality and sentiment hide from the goodness in it, one is a confidant. This article believes that the “Buddha nature” transformed from the teachings outside the country can be deeply immersed in the deep level of yang’s thinking, and thus eventually becomes the basic thinking structure of “reason-knowledge-mind-nature”. From the perspective of the influence of religion, this kind of good consciousness comes from “nature”; from the Confucian tradition, this kind of good consciousness develops from “mind perception”. In fact, as a confidant of the human “reason structure”, he has the “knowledge-feeling-she remembers that these people are recording knowledge competition programs, and she is the intention” a complete structure, that is, it includes both sensory concepts and will, as well as rational emotions. A confidant is the result of the inner accumulation of sentiment, but it presents an externalized feeling of morality. The “holy fetus” in Wang Yangming’s meaning is the principle of sensual aggregation and its results.
Keywords: Construct of truth, confidant, good-mind, mind, Buddha nature, original view of Buddha natureBaohua.com Self-nature view
Author Liu Qingdi, a researcher and doctoral supervisor at the Institute of Philosophy of the Chinese Academy of Social Sciences.
Big
1. A confidant is not aware: a proof of analyzing philosophical styles. 2. A confidant is not just aware: a proof of a historical intrinsic theory.
3. A confidant as a “study”: a proof of a mind-like thinking.
4. From the Buddha’s nature to the self-nature perception: a proof of a Buddha’s origin.
5. Conclusion: The “reason structure” of seeking confidants and the “sensory aggregation” of the sacred fetus
The connection between Confucianism and Buddhism in Wang Yangming was especially influenced by the in-depth influence of the clan and was highly valued by the scholars. There is even a saying that “the Wang family advocated as confidants in the Yangming Dynasty, who used the reality of the sage, and entrusted the name of Confucianism” [1], was widely recognized. The English topics of the article written by Mr. Chen Rongjie in Volume 12, Issue 3 of “Eastern Philosophy” in 1962 were translated into “History of Wang Yangming’s Master”. In the opening of the Chinese version of “Wang Yangming and Ju” in 1964, he also felt that scholars knew that Yang Ming was deeply influenced by Emperor Yu. He said that he had not had much contact with Emperor Yu, but this kind of contact with Emperor Yu still exists. Otherwise, how could Yang Ming criticize Emperor Yu and the Song Confucians who were more important in the Song Dynasty? [3] Interestingly, the English name of this article is “How Buddhas Wang Yang-ming?”, the title does not mean “王” and replaces it with the word “Buddha”. The meaning is “How much teaching does Wang Yangming have? “This article is arguing on this idea, not “How many priests did Wang Yangming Bi have? ”
According to the common views of most mathematics, Wang Yangming traveled to the Buddhist scriptures and followed the Taoist teachings and then left the Buddha and old man to return to Confucianism. The “pursuing the meaning and the theme” he realized was also related to the profound knowledge. [4] The japanese (Japanese) students who followed this Taoist teachings until nowBaobao.com is all here to reflect. Generally speaking, the Confucianism-Buddhist relationship has actually been transformed into the Confucianism-Buddhist relationship. Of course, the key is still the attitude towards “heart”. This was pointed out by Chen Rongjie: “As for Yang Ming’s criticism of the priest, it is especially important in terms of theory than the Confucianism of the Song Dynasty. The young man deliberately attacked the views of the family about the heart, which was different from Cheng and Zhu. Zhu Zi praised Buddha and started from all aspects of society, ethics, history, and philosophy. Cheng Xi also emphasizes the actual aspects. However, Yang Ming gathered all his efforts on the basic concepts of the family, pointing out that the unreasonableness of the family’s heart is inconsistent with the self-contactness of his “not attached to the mind”. In this way, Yangming’s study in the middle of attacking the Emperor’s clan, when the Confucians of Song Dynasty took a step forward, Yangming’s most basic thinking also cared about the heart, but his attack on the Emperor’s family’s heart was also natural. ”[5]
The difference between Buddhist and Yangming’s mind is very important, but this article takes a step further, directly affecting the “nature” discussion of Chen Qing’s teaching on Yangming’s “confidant” learning, and is also assessed in the Buddhist and Confucian relationship, Yangming’s confidant. It is also a kind of “good belief”, and “achieving one’s confidant” is also the result of further stepping on the “perception”. This is the reason why Yangming advances from the “inspiration of the mind” and attacks the ancestors and makes one’s own self-discipline. The more important leap of Confucianism lies in: “Yangming insists on thinking and must see the action, and knowledge and action are united. This is not only a step further, but also a step further in the Confucianism of Song Dynasty. This is the immortal place of the yangming. ”[6]This statement can be used to understand and the reality of yang thinking.
1. Confidant is not knowledge: A proof that analyzes philosophical styles
The first problem to be faced with when evaluating confidants is: Is confidant knowledge? If confidant is knowledge, what kind of thing will it be Knowledge? If a confidant is not aware, how can it be proved? Teacher Rong Yaoming, from a perspective of analyzing philosophy, strives to “the normal use of conceptual analysis, language analysis and logical analysis” in terms of mode theory [7], and clearly knows that a confidant is knowledge. The conclusion is: Wang Yangming’s “knowledge” or “confidant”Breeding meaning does not refer to a certain kind of knowledge, and “to be aware of knowledge” or “to be aware of friendship” does not refer to any kind of intellectual activity. [8] Despite this, this denial has a strong meaning in the West, but it tends to be clear.The nature of a confidant, so we developed it from this to determine the properties of a confidant.
The predecessors’ knowledge should be different from the internal meaning of the ancients’ knowledge. The word “knowledge” we use nowadays has more similar meanings to modern knowledge. A common English translation of a confidant is intuitive knowledge, which means “direct knowledge”. In terms of great significance, the knowledge mentioned by the predecessors has the meaning of knowledge. For example, Zhu Xi said, “Everyone knows the heart, but the reason why they do not know is only biased, so they cannot know it. Those who know it are just to teach them to do whatever they want.” [9], and for example, “The Three Years of Questions” said, “Anyone who is born between the six worlds has the root of blood and gas, must know.” Such “knowledge” is generally the “knowledge” of knowledge. Knowledge also has the meaning of “knowledge” when “Liaozi” “Zhiran has knowledge”. “In modern practice, ‘knowledge’ often refers to people who know each other, or know each other, and all the differences refer to knowledge” [10], but this explanation is not very suitable for the original meaning of “making me know”, and in many languages, the “knowledge” is “knowledge” in the initial meaning.
Review of Zhu Xi’s “Big Chapters”: “Knowledge is a literacy. To promote my knowledge, I want to know everything.” [11] Knowledge is like knowledge, but the “knowledge” of the predecessors is indeed not the knowledge of the ancients. Rong Yaoming used this as a reason and regarded Zhu Xi’s acumen as “the work of doing things in a way that is done” [12]. From this we can see the difference between Zhu Xi and Yang Ming. In fact, “confidence is inherent in others, and does not require external seeking, but obtaining knowledge is just to regain the original knowledge and to think of it in reverse. Zhu and Wang are in this regard. The differences are the two that have differences in the original meaning of the word “confidant”. For Yang Ming, confidant is the principle of heaven, and the original intention and conscience of the mind is the essenc
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