< h1 class="pgc-h-arrow-right" > introduction</h1>
The introduction of Buddhism to China, on the one hand, brought new nutrients to the local Chinese culture, on the other hand, with the deepening of the spread of Buddhism, more and more intellectuals began to "escape Zen". This phenomenon caused a group of scholars who considered themselves orthodox to feel the crisis, for example, Han Yu wrote a special article to criticize Buddhism.
But to eliminate this crisis, criticism alone is useless. Just like a cook always says that the food cooked by another cook is not delicious, whether it is good or not, those who eat it naturally know that if it is really a good craftsmanship, you are not very useful in criticizing, everyone still eats.
Objectively speaking, at that time, Buddhism had a complete ideological system, and did not avoid the issue of life and death, and had a detailed theory of the life and death issue that everyone was concerned about. Confucianism, on the other hand, is relatively thin, and although the sages also said many problems, they lack a strict system. Once Cheng Hao attended a party, and when he returned, he was very emotional and depressed. Because most of the people who attend the party talk about Zen, not About Confucianism. Cheng Hao was displeased in his heart, and he thought that it would not work like this!
Zen in the Song Dynasty was very prosperous, and it is estimated that many intellectuals at that time had this experience of Cheng Hao. It's just that some people think it's normal, while others are very worried, afraid that Confucianism will gradually decline. The worried group of people will inevitably take action, and they realize that they must establish a complete Confucian ideological system in order to make Confucianism stand on its own feet, which can also be said to be their mission.
The "Qualitative Book" has played such a role in the history of Confucianism, so although this article is only about five hundred words, it has an extremely important position in Confucianism. Let's take a look at this article.
Once, The Great Confucian Zhang Zai asked Cheng Hao a question, and the original words were as follows:
Qualitative failure to move, like a burden on foreign objects, how?
In today's words, it is: I can't do "not move my heart", I may be fine when I am fine, but when I encounter things, I can't do it, and my heart is chaotic. How can I stay freaking out all the time?
Perhaps Cheng Hao also thought about this problem more or less, so he felt that Zhang Zai's question was very good, so he wrote an article to respond, and later people named this article "Qualitative Book". Some people say that the "Qualitative Book" is Cheng Hao's "outflow from the chest", if there is someone behind him, it is all in one go. However, many people feel that it is precisely because of this that the "Qualitative Book" has no place to start.
<h1 class = "pgc-h-arrow-right" > briefly mentioned in the Qualitative Book</h1>
Let's take a look at what this article is all about. In order to make the article not too long, I will not translate it separately here, and those who have a bad foundation of the text can focus on the explanation.
The so-called fixed, moving is also fixed, still is also fixed; there is no will to meet, there is no inside and outside. Something is outside. To lead oneself and follow oneself is to take one's own nature as both inside and outside. And take one's own nature as the outside. When it is outside, what is inside? It is intentional to be absolutely externally seductive, and not to know that sex is neither inside nor outside. Both inside and outside are two books, then it is also a Ulkable language?
This passage is also the core of the "Qualitative Book", showing that "sex" is everything, moving and static, inside and outside, originally one is not two. If it is deliberately divided into two parts, then there will be a distinction between inside and outside, people and me. As soon as this understanding arises, someone will deliberately reject the external world in order to get what he thinks is "fixed", and this kind of internal and external dichotomy is not a real concentration.
If our mind is led away by all things, and we think that sex is taken away by external objects, then what is inside at this time? Later, when Wang Yangming, a great Confucian of the Ming Dynasty, spoke of the principle of "the heart has no inside and outside", he especially quoted Cheng Hao's original words, and believed that in the matter of "no inside and outside the heart", Cheng Hao's words were the most painful.
The constantness of the heavens and the earth, with its heart universal to all things and no heart, the constant of the saints, with its affection for all things and ruthless, so the study of the gentleman, Mo Ruokuo but the grand duke, the things come and go, "Yi" said: "Zhen ji repents, longs for exchanges, friends and acquaintances." "If the rules are ruled by the exclusion of external temptations, they will be destroyed in the east and born in the west." It is not the inadequacy of the day, but it is infinite, and it cannot be obtained and removed.
This paragraph is actually about "having nothing to do." Lao Tzu said, "The saints always have no heart, and take the hearts of the people as their hearts", and only by being able to have no heart can they tolerate everything, and when things come, they should come and go, and things should not be left. Deliberately excluding the outside world, the outside world is endless, how to get rid of it?
If a person wants to attain complete concentration or seeing, he must realize that the mind and the state are one, and that the mind and the state are one, and that there is no state of mind, and that there is no mind that does not manifest, that there is no mind that is not manifest. Therefore, people who are really wise will realize that there is only one person under the whole world, that is, the great self. I am also me, and others are also me, and I can have this kind of mental capacity, uncertainly, all the time.
Human feelings are hidden, so they cannot be adapted, and the great incidence lies in selfishness and the use of wisdom, selfishness cannot be responded to by doing, and the use of wisdom cannot be based on enlightenment as nature. Now with the heart of evil external things, and seeking to illuminate the place of nothingness, it is the opposite of the mirror and the search for illumination. "Yi" said: "Gong his back, do not get his body." Walk in the court, do not see the others. Meng also said: "Those who are evil to the wise, chisel him." "It is better not to be outside but to be inside, not to forget both inside and outside." Two forgetfulness is nothing. If there is nothing to determine, the rule is clear, and what should be tired of things?
This passage talks about a "selflessness", people do not have wisdom, can not enter the Tao, the fundamental lies in having a selfish mind, there is a selfish mind to use wisdom, private and use wisdom, the mind can not be used for nothing, naturally respond to things. If we reject foreign objects, like a mirror that wants to look at things, but has nothing to look at, this in itself is a contradiction.
The difference between the human heart and the Taoist heart is a private word, so Cheng Hao directly mentioned it here. If you can't deny yourself, if you can't transition to the Taoist mind, it's useless to learn more truths, and you're still selfish. If there is selfishness, it will be burdened by material desires, and wisdom will not come out; selflessness, doing nothing and responding to things, will not be hurt by things.
The joy of the saints, the joy of things, the anger of the saints, the anger of things, is the joy and anger of the saints not tied to the heart, but to things. Isn't a saint supposed to be a thing? Wu can be right from the outside, and those who seek more from the inside are also. Why is it that the joy and anger of selfishness and wisdom be seen as the righteousness of the saint's joy? The love of the lady is easy to develop and difficult to control, but the anger is even worse. The first can forget his anger when he is angry, and when he looks at the right and wrong, he can also see that the external temptation is not enough evil, and Yu Dao also thinks about it halfway.
This paragraph talks about a word of "anger", and the anger of ordinary people is centered on me and used selfishly. This "anger" word is a big obstacle to entering the Tao, so Cheng Hao specially put it forward. But it should be noted that anger is not necessarily the kind of exaggerated anger, and some anger is invisible.
This place is very important, we go to work or in life, often a bitter melon face, why? On the surface, it seems that nothing has happened, in fact, the heart does not know how many times it has been angry, as long as it is not selfish, it will be faintly angry, anger is angry, often such people, do not know what is a smile, often is a frown locked.
People who can really be qualitative, mood and anger are not tied to the heart, but to things. What is a "thing"? Shao Yong said it well: "Looking at things with things, sex is also; looking at things with me, emotions are also." That is to say, if a person wants to be qualitative, he must jump out of my cage and treat the self and all things equally, I am also a thing, things are also things, there is no difference between the heart and things, inside and outside, things are angry when they are angry, and when they are happy, they are happy.
The "Zhongyong" says that "in the undeveloped words of joy and sorrow, all the middle verses are the sum", which is what it means. If there is nothing, it is determined, if there is something, it is felt, and if it is not intentional, it should be all things. But generally we can't do it, so Cheng Hao especially emphasizes that when angry, "forget its anger, and observe the right and wrong", that is to say, when angry, suddenly a thought returns to the light, with reason to view its right and wrong, if this is often the case, it will not be afraid of the outside world.
<h1 class="pgc-h-arrow-right" > controversy over the Characterization Book</h1>
After the popularity of the Book of Qualitatives, there were mixed reviews, and most people believed that this article stole Zen ideas. For example, In his book "Chinese Culture and Literati", Mr. Ren Jiyu believes that the "Qualitative Book" borrows something from Zen; Mr. Nan Huaijin also believes that this article draws on the essence of Buddhism, and he said in the book "Original University Micro-Speech":
For example, from the perspective of Song Ru's preaching and lecturing and talking about the attainment of "mental micro-speech", the most concise and concise, comparable to the two schools of Buddhism and Taoism, is Cheng Mingdao's "Qualitative Book", which is actually "there is something in the words", not all of which are empty words. However, the essence of his content is to absorb the essence of the two schools of Buddhism and Taoism, integrate them into the heart and write about their "reasoning", refuting the misunderstanding of the ordinary people's belief that "cultivation" seeks "clear mind view", or vainly seeks to achieve the path of "pure silence and inaction".
However, many people also believe that those who criticize Cheng Hao for stealing Zen are ignorant of Cheng Hao and have failed cheng Hao's painstaking heart. Exactly how, there may never be an answer. Personally, I think this problem is actually not important, the view of the portal is not necessary, really good things, are the original avenue, and why force each other?
There is also a very important controversy, that is, how does this article talk about how to do kung fu, or the test after kung fu arrives home? That is to say, this article may discuss how to test whether a person's kung fu has arrived at home, rather than discussing how to work hard. This controversy is very important in the history of Confucianism, and interested friends can consult the information themselves, and this article will not go into detail.