Abstract: From Song to Ming, the meaning of "cautious independence" has completed its internal turn through the development of Ercheng, Zhu Xi, Wang Yangming and others. Liu Zongzhou not only opposed Zhu Xi's viewing of "cautious independence" as a work that had already been done, but also alerted Wang Yangming to use "conscience" to solve the shortcomings caused by "independence." On the one hand, he returns to his heart, not only completing the value of the "single body", but also making the "single body" have the ability to move. On the other hand, he has constructed the internal structure of "prudence and independence" with the triple meaning of "prudence" of "prudence and introspection," "preservation of one's own life," and "independence," making "prudence" and "independence" a two-way loop and a mutually reinforcing relationship between the two ends. Liu Zongzhou's theory of "facing Vietnam" fully expresses the above characteristics of his "cautious independence" thinking. "To Vietnam" is to lift the blindfold of habituation and restore the "original true face" of "singularity".
"Prudent independence" is Liu Zongzhou's academic purpose, Huang Zongxi said: "Mr. Shu's learning, with prudence and independence as the sect." Confucians are cautious in their words, but mr. Only Mr. Began to be true. [1] Academic circles have formed a large number of achievements in Liu Zongzhou's "cautious independence" thought, but most of these studies focus on the interpretation of the overall meaning of "independence" and "cautious independence", and pay little attention to the meaning of "prudence". Liu Zongzhou often associates "Yue Yue" with ontology. So, is the word "cautious" consistent with the meaning of "Yue"? If we use "yue" to understand "prudence", will it help to better understand and highlight the theoretical characteristics of Liu Zongzhou's "cautious independence" thought? This article attempts to discuss the above issues from the perspective of academic history, in order to enlighten Liu Zongzhou's thought.
<h1 class="pgc-h-arrow-right" data-track="10" >, inner turn: the change of the meaning of "cautious independence" and Liu Zongzhou's response</h1>
"Prudent independence" is the core issue of Confucian gongfu theory, and scholars of all generations have interpreted the meaning of "prudent independence" differently. Zheng Xuan of the Han Dynasty said: "Those who are cautious and independent, be careful of what they do when they live idly." The villain is a hermit, and the action and speech think that they do not see it, and if they do not see it, they will do their best. Kong Yingda of the Tang Dynasty said: "The people of the old gentleman are always cautious and live alone." Although he knows that he lives alone, he can be cautious and keep the way. [2] The two interpreted "independence" as "idle living" and "living alone", "cautious" as "cautious", and "cautious independence" as "being cautious and observant when living alone". In this interpretation, "prudence and independence" is similar to the external code of conduct, although it has not yet touched the internal consciousness of the individual, but its "prudence" and "wanton affection" are opposed, paving the way for Song Ru to interpret "prudence" with "respect".
With the development of Neo-Confucianism, Song Confucianism's interpretation of "cautious independence" has undergone tremendous changes. Ercheng Zhong understood "prudent independence" in the sense of "respect", Cheng Yiyun: "Confucius said benevolence, only saying 'going out to see the guest, so that the people are like undertaking a great sacrifice'. ...... Prudence alone is the law of observance. The saints cultivate themselves with respect, to reassure the people, and to be humble and the world is at peace. But if the upper and lower levels are respectful, then the heavens and the earth are self-positioned, all things are self-nurturing, and the qi is all harmonious, so why can't the four spirits arrive? This body believes in the way of obedience, and wisdom and wisdom are all derived from it. ”【3】
Cheng Yi's understanding of "cautious independence" has the significance of carrying up and down. On the basis of inheriting Cheng Yi's thought, Zhu Xi made further developments, and his words were cloudy: "The one who is alone, the place where people do not know and what they know is also known." In the darkness of words, subtle things, although they have not been formed, but a few have moved, although people do not know but know themselves, it is the things of the world that have no insight and obviously pass through here. It is that the gentleman is always wary of fear, and he is especially careful about this, so that he restrains people's desires from being cute, and does not allow them to grow in the shadows, so that they are far away from the Tao. [4] Youyun: "If you sit with everyone and have a thought in your heart, right or wrong, this is also alone." ”【5】
Zhu Xi's explanation of "cautious independence" absorbs and develops the viewpoint of the second process: First, "independence" is the idea that "what people do not know but knows only what they know"; second, "independence" is in the budding moment of "although the foot is not formed, it has moved"; third, "prudence" has both the meaning of respect and awareness of vigilance, and the meaning of curbing. Compared with zheng xuan and Kong Yingda's understanding, Song Ru's explanation has a clear tendency to turn inward. "Prudence and independence" is not only an outward manifestation of behavior, but more importantly, it is the observation and picketing of inner consciousness.
Wang Yangming put forward an explanation different from Zhu Xi's on "cautious independence." "Independence" is a neutral concept in Zhu Xi's thought, which can be both good and evil thoughts. Wang Yangming believes that "independence" is not only the idea of self-knowledge, but also the knowledge of knowing this unique knowledge. This knowledge can not only know the rise and fall of thoughts, but also judge the right and wrong of thoughts: "The so-called 'although people do not know, but they know only what they know', this is the conscience of my heart." [6] "'The mind of right and wrong is shared by everyone', that is, the so-called conscience." ”【7】
"Independence" is the conscience of the human heart, and here in Wang Yangming, "independence" has completed the transformation of ontology, becoming a collection of two layers of content, including the main body of the inspection and the object of the observation. With the transformation of the meaning of "independence", the meaning of "cautious independence" has also changed, and Wang Yangming commented that "guarding against fear is the work of the time when one does not know, and caution is the work of one's own knowledge": "It is only a work, when there is nothing to do, it is a unique knowledge, and when there is something, it is also a unique knowledge." If a person does not know how to exert force in this place of unique knowledge, and only works hard where he knows it, he is a falsification, and he is 'seeing a gentleman and then being disgusted'. This unique place of knowledge is the germ of sincerity, no matter whether good or evil thoughts are thoughts, there is no falsehood, one is a hundred is, one mistake is a hundred mistakes, it is the king, righteousness, sincerity, hypocrisy, good and evil. At this point, when it is established, it is the source of the end and the source, and it is the sincerity. ”【8】
Here, Wang Yangming criticized Zhu Xi's view of "prudent independence" as "the work of the time when one knows what one knows." In his view, "prudent independence" should be a combination of undeveloped and developed into one, and it is necessary to do the work of curing thoughts when it has been issued, and it is even more necessary to "end the source of the source" in "single knowledge" and "establish a certainty", and "cautious independence" is a one-dimensional structure that contains the preservation of conscience and the concept of provincial inspection and governance.
Liu Zongzhou's interpretations of Zhu Xi and Wang Yangming have their own praises and criticisms. First of all, he agreed with Zhu Xi's addition of the word "zhi" under "independence", believing that this interpretation was extremely creative, but at the same time criticized Zhu Xi for attributing "knowledge" only to the side of the movable thoughts that had already been issued, ignoring that there was also a "knowledge" in the unissued, so that "prudent independence" became a partial work that only exerted force on the already issued. He said: "Zhu Zi added a word under the monolithic character, which can be said to have not been issued before the expansion of the holy place, but he was specifically thinking about the side affairs of the genus, what evil?" Isn't it silent and ignorant? If there is movement and stillness in the knowledge, it cannot be said to be knowledge. ”【9】
He pointed out that Zhu Xi's failure to grasp Ken Qi in viewing the idea of moving thoughts as the focus of the "cautious independence" work will lead to labor and fruitlessness, and the "cautious independence" work should "not leave the original consciousness" and hold on to the "single body". He said, "Please be aware of it, so there is a method of awakening, and Zhu Zi's so-called 'slightly mentioned tearing' is also, but it is no longer enough." Must you also seek the original enlightenment? The consciousness of instinct is to be aware of nothing, to be self-conscious without arising, and to be not close to the one who is alone. Therefore, it is said: 'The chapter of the day is broken. 'Min is through the micro, through the micro is to reach the nature, to reach the nature is sincere, sincerity is true, true is constant, so the gentleman is cautious and independent. (Miscellaneous Interpretations of Evidence, The Complete Works, vol. III, p. 238)
Secondly, he believes that Zhu Xi's theory of "prudence and independence" not only separates the ontology and separates the work; it not only destroys the nature of the ontology, that is, existence, activity, movement and stillness, but also leads to the dichotomy of "fear" and "caution and independence", "to the middle" and "to harmony": "It is Zhu Zi who divides the body with caution and fear, and the two divide movement and stillness. What is the difference between fear and prudence? To the middle and beyond the restoration of the merits of harmony? (Academically, The Complete Works, vol. III, p. 335)
Liu Zongzhou noticed that Zhu Xi used "respect" to penetrate the problem of having not yet issued work, and he relayed Zhu Xi's words in the "Five Sons and Even Pearls": "Before it was issued, it was respect, and it was the reality of the existence and cultivation of the lord." When it has been issued, it is respectful and often walks between provinces and inspections. ("Five Sons and Even Pearls", The Complete Works, vol. 3, p. 166) Liu Zongzhou believes that this is precisely due to Zhu Xi's explanation of "independence" only on the sights and smells that Zhu Xi has already issued, and if Zhu Xi understands that "independence" has the characteristics of that is, that is, movement and stillness, it is enough to say "cautious independence": "Zhu Zi is unique in his words, and he is independent in what he has seen and heard." If you know that there is no sight or hear of righteousness, even if you stop talking cautiously, you will also get it. (Academically, The Complete Works, vol. III, p. 359)
Liu Zongzhou greatly appreciated Wang Yangming's understanding of "independence" with conscience, calling it "the only source of mind learning," and pointed out that the three-character teaching method of "to conscience" was enough to solve zhu Xi's "fragmentation" of "cautious independence" and "poor reason." However, Liu Zongzhou also realized that Wang Yangming's "conscience" had hidden dangers of lack of objective chastity and excessive emphasis on the essence, which led to some of the wangmen's post-study or "recognition of love as conscience" or "empty search for ontology": "Today, when arguing about conscience, and its drawbacks, the rampant people participate in the knowledge of feelings, and one is good; the super-pure people are vain, and the good is the thief, and also uses the fault of the knower." (Miscellaneous Interpretations of Evidence, The Complete Works, vol. 3, p. 248) So, how did Liu Zongzhou solve the problem in Zhu Xi and Wang Yangming's theory of "cautious independence"?
<h1 class="pgc-h-arrow-right" data-track="135" >2. Perspective Based on "Caution": Liu Zongzhou's "Prudent Independence" Interpretation</h1>
Based on the awareness of the above problems, Liu Zongzhou proposed his own explanation. He interpreted "alone" from the perspectives of "sexual body" and "mental body" respectively, and "independence" thus has the dual identity of sex and heart: "Alone is a virtual position, from the perspective of sexual body, it is impossible to see, it is not thinking, ghosts and gods do not know when they are also." From the point of view of the mind and body, then the ten eyes and ten hands are the beginning of the thought, and the time when the mind knows alone. The natural body is seen in the mental body. (AcademicAlly, The Complete Works, vol. III, p. 343) The supreme goodness of the "sexual body" gives the "sole" an objective virginity so that it does not fall into the arbitrariness of "emotional consciousness.") "Independence" thus becomes the source of individual virtue: "The lady has a unique body in her heart, that is, the nature of destiny, and the way of willfulness comes from." (Genealogy of People, The Complete Works, vol. 3, p. 4) Liu Zongzhou used this to solve the problem of "emotional knowledge and wantonness" in some of the Wang Menhou's studies.
On the other hand, as far as the mind is concerned, "alone" is the essence of the mind. The ability to "know" possessed by "solitude" makes the mind a structure of being and activity. Thus, "aloneness" connects sex and mind, that is, the mind is sex, sex as the transcendent ontology sets the direction for the activity of the mind, and the activity of the mind enables the transcendence of sex to be implemented and presented, and the work is the whole use of "independence". This not only ensures the perfection of "unique knowledge", but also provides the possibility of opening up the gap between preservation and introspection. Mr. Mou Zongsan said that this theory has been transformed into "mindfulness" and "manifestation in the secret." 【10】
However, if liu Zongzhou's theoretical innovation is only called "focusing on nature with the heart", it seems that it cannot fully reflect the theoretical characteristics of its ontology, that is, work. Although Liu Zongzhou established the supremacy of "monolithic", he opposed the "single body" as an objectified independent existence. The "oneness" is not a ready-made and graspable object, it is absolutely given by the individual in the course of work, it appears only in the actual work: "There is no other entity outside the sole." (The First Chapter of the Middle Way, The Complete Works, Vol. III, p. 270) "Scholars have only work to say, and their ontology is straight and unspeakable. Only one word is a matter of work. Words work, and the body is in it. (Answer to the Second Thought, The Complete Works, vol. 5, p. 274) "The investigation is also the same as the work and the ontology. (The First Chapter of the Middle Way, The Complete Works, vol. III, p. 271)
Therefore, liu Zongzhou, in the time of completing the goodness of the "single body" with the transcendent sexual body, also dissolved the externality of the sexual body, making it internalized in the "single body", and randomly presented with the activities of the "single body", which not only swept away the metaphysical remnants of the nature that Zhu Xi discussed, connected the ontology and work, but also avoided the drawbacks of some of the wangmen's post-study of empty searching for the ontology.
Zhu Xi regarded "independence" as a thought of "the place where one knows only oneself," and "independence" is the object of "prudence" and the development of the heart. Here in Liu Zongzhou, the meaning of "independence" has undergone major changes. In Liu Zongzhou's view, the "independence" that Zhu Xi talked about should be "mindfulness", and the real "independence" is hidden behind the "mindfulness", and the supreme goodness and activity of "independence" make him have the ability to perceive and deal with "thought". The function of "prudence" in Zhu Xi's "cautious independence" theory has been absorbed in "independence." So, in Liu Zongzhou's thought, what should be the interpretation of "caution"? Is it dispensable? Examining Liu Zongzhou's writings, we can conclude the following meaning of the word "prudent":
First, move the mind to examine righteousness. Although Liu Zongzhou opposed Zhu Xi's simply interpretation of "cautious independence" as "moving thoughts and introspection", he also favored this method of work as part of "cautious independence". He said: "The solitary body does not move, and the movement of the mind is also the beginning." ...... Turning a thought and not being good follows, moving and moving. (Under 'Turning a Thought', the new book 'Occasionally has a thought, so it passes, and the pawn flows to the evil one.) It is based on the study of gentlemen's prudent movement (the new work "independence"). ...... The merit of punishing suffocation is to remind you when you are thinking about it, so as not to make it bad to repeat it. Only when there is no goodness, it does not stop without knowing, and it stops and returns to its original state. (Genealogy of Man, The Complete Works, vol. 3, p. 5) The "caution" here refers to the individual's examination and contemplation of moving thoughts. And introspection and observation are the functions of "independence." Here, "prudence" is an action based on "independence" and motivation, and the object it points to is "moving thoughts."
Second, maintain righteousness. In Liu Zongzhou's thought, "prudence" is the pivot that runs through internal and external efforts. It points to the "moving thoughts" that have been issued, and it also dominates by the "independence" of the ontology. As far as the relationship between "prudence" and "independence" is concerned, we can use "saving and maintaining responsibility" to express the meaning of "prudence".
Liu Zongzhou said in the case after Cheng Hao's "Zhi Ren Chapter": "Cheng Zi's first words of knowing ren, not teaching people to hang in the air to see enlightenment, is in the process of carefully observing and practicing with scholars, first with the knowledge of where the big mind is, it is easy to work (delete seven words). Also. After recognizing, only (one delete four words.) It is necessary to use the law of appointment, which means 'just to be sincere and respectful'. "Zhou Zi said 'Tai Chi', and Cheng Zi easily realized a 'benevolence' in this, that is, 'there is no opposition to things."" ("Sacred Scholars", The Complete Works, vol. 3, pp. 210-211) Here as the "benevolent body" of the "big mind" and the "taiji" of Zhou Zi, that is, the "single body" of Liu Zongzhou, and the "Bao Ren Fa" is the meaning of "prudence".
This can also be proved in Liu Zongzhou's "Ode to the Law": "One true self-confidence, cham and clarity, no coming, no going, but the original true face." At this time, just in time to keep up with it, there was a sudden dust that blew down. And any time, suddenly a dust rose and blew down. (Genealogy of People, The Complete Works, vol. 3, p. 14) Liu Zongzhou here clearly shows the process of "prudence and independence", "original appearance" is "single body", "Bao Ren" is "prudent". When "prudence" is the meaning of "keeping one's own", the subject it points to is "independence".
"Prudence" can not only "move thoughts" as the object of its examination, but also "alone" as the main body of its appointment. "Prudence" therefore combines the work of preservation and introspection: "The study of a gentleman is only the study of prudence and independence." Nothing, this prudence is the key to survival. When there is something wrong, this prudence is the work of introspection. (Shu Bao Chang Zi She Covenant, The Complete Works, vol. 5, p. 598) On the other hand, "independence" is the basis for the unfolding of the action of "prudence." The supreme goodness of "independence" gives it the ability to judge right and wrong, and its activity allows it to be carried out as "prudent" actions such as awareness and treatment, and thus the ontology and work are unified.
Third, truth is not deceitful. Liu Zongzhou wrote in the "Highlights of witnesses": "Since the former Confucius Gate has passed on the method of the heart, one is cautious independence, and the other is cautious independence. ...... But the solitude is minimal, and the peace is cautious? Only when you are alone can you do the next thing. ...... At this time, there is no good to be done, let alone good? There is no truth in the place where I do not see or hear, and there is no room for me to deceive myself, and I do not deceive myself with it. (Genealogy of Man, The Complete Works, vol. 3, p. 4) "No self-deception" means not to deceive oneself when alone, and not to obscure or interfere with the "oneness" with one's own selfishness, so that the "oneness" can be revealed.
The "prudence" of "no self-deception" is "the sincerity of humanity.". Chen Chun explained "sincerity" in the "Beixi Ziyi": "And dealing with people's work is only a matter of being truthful and not deceitful. It is the nature of human affairs, and it is also the way of man. Therefore, the heart is full of honesty, and sincerity is also true; if a word is true, it is also sincere, and the truth of one line is also sincere. [11] The work of "being honest and not deceiving" is the work of "being a single body" who is "sincere and innocent." Liu Zongzhou said: "'Sincere one, the way of heaven is also', and the unique body is also." 'The one who is sincere, the way of man', the merit of prudence and independence. (In the Sayings, The Complete Works, vol. III, p. 378)
Sincerity is the complete manifestation of the single body, in which the individual returns to the "independence" of the ontology and realizes complete unity with the "single body". The realization of this realm depends on the "prudent" work of "not deceiving oneself", which is based on both the "single body" and the "single body" as the goal, and the two ends of the single body and the work are mutually exclusive. At this point, the ontology of "independence" is all embodied in the work of "prudence", and the ontology and the work of work have achieved complete unity.
The triple meaning of "prudence" in Liu Zongzhou's thought completely constructs the internal structure of "prudence and independence" work. First of all, "moving thoughts to save and inspect" and "bao ren and save and maintain" unified internal and external efforts, so that "prudent independence" became a consistent effort to combine both inside and outside, thus solving the problem of Zhu Xi's duality of preservation and provincial inspection, and using Zhu Xi to connect the "respect" that had not yet been issued into the system of "cautious independence.". Secondly, both "moving thoughts and introspection" and "maintaining and maintaining one's own life" are based on "independence," and conversely, the activities of "independence" are carried out in the work of "prudence." At the same time, the work of "prudence" refers to the return to the essence of "independence". In this way, Liu Zongzhou opened up the boundary between ontology and kung fu, and bridged the "fragmentation" of the two. Third, "truthfulness and non-deception" provides a guarantee for "moving thoughts to examine" and "maintaining and preserving". Without the "sincerity" of "being honest and not deceiving", the work of preservation and introspection cannot be carried out. So, is there a word that can fully and accurately cover the triple meaning of "prudence" and highlight the theoretical characteristics of Liu Zongzhou's use of "prudence and independence" to encompass ontology and work, preservation and introspection?
<h1 class="pgc-h-arrow-right" data-track="136" >3, "to Yue": "caution" of the triple meaning of the unified photograph and its meaning</h1>
Liu Zongzhou often associates the word "Yue" with ontology, which provides us with a new perspective on understanding his idea of "cautious independence". Its words: "'Destiny of Predicate Sex', this monolith also." 'Hao Tian Ming, and Er out of the king. Hao Tian Yue Dan, and Er You Yan. Therefore the gentleman is as solemn as to God. (AcademicAlly, The Complete Works, vol. 3, p. 357) "Hao TianYue Ming, and Er out of the king." Hao Tian Yue Dan, and Er You Yan refer to the characteristics of "monolithic" omnipresent and omnipresent. "All day long" shows that the gentleman is as honest and respectful in the face of the "oneness" as he is to God.
Obviously, the meaning of "right" and "prudence" here is consistent, and both express the individual's trembling and sincere attitude in the face of the ontology. Liu Zongzhou also wrote about Yang Lianyun: "Lurking Kong Zhao, the gods of the Rin Dynasty to the Yue; things to conform, the body of the Heavenly Reason of the Zhou Flow." (Liu ZiNian Genealogy, The Complete Works, vol. IX, p. 186) The understanding of "Latent Kong Zhao" can be seen in his interpretation of the last paragraph of the Zhongyong: "Read the poem of 'Latent' again, and know the merits of the gentleman's prudence." The head is from the door of du qi's guilt disease where people are not seen, and he is worried about his Kong Zhaoye. ("On the Academic Sayings", The Complete Works, vol. 3, p. 348) It can be seen that the "lurking Kong Zhao" refers to things that "people do not see" but can be revealed as "guilt diseases", which is actually the subtle idea of "what Zhu Xi said: "What you do not know, but what you know only" is zhu Xi. "Rin Shen Ming to Yue" is an examination and contemplation of this thought, which obviously contains part of the meaning of "caution".
In addition, Liu Zongzhou also said in the "Sayings of Learning": "The Tao cannot be separated, and if you stop talking and hearing, that is, when you see and hear, you will have to work without interruption." It is the nature of the Destiny of the Tao, so the gentleman is wary of what he sees and is wary of what he does not see, and he is afraid of what he does not hear, and he is always against the Destiny of Heaven. ("On the Academic Sayings", The Complete Works, vol. 3, p. 353) Unlike Zhu Xi in interpreting "its" as "self", Liu Zongzhouyun: "'Its' refers to this Tao, where the Tao does not see or hear, and where it is known alone. (The First Chapter of the Middle Way, The Complete Works, Vol. III, p. 270) "Tao" is the synonym for "independence." The semantic change of "its" reflects the huge difference in the two people's understanding of "prudent independence".
Zhu Xi's explanation shows that the object of "caution and fear" is the hidden thoughts that have not yet attracted his attention, which is what Liu Zongzhou calls "lurking Kong Zhao". Liu Zongzhou's interpretation of "its" in terms of "Tao" emphasizes the "Tao" or "one body", that is, the hidden and obvious, all-encompassing traits. In this way, "prudence and independence" will change from pure introspection and contemplation to the work of showing "independence."
This transformation can also show the theoretical characteristics of Liu Zongzhou's integration of ontology and gongfu as one, and he continues to preach after interpreting "it" with "Tao": "The four words 'caution and fear' are very solemn, but I have not tried to argue in the middle of it. Alone, there is no need to be between, and I am only inseparable from it. However, it was originally a feeling, so in the absence of a thought, the ears and eyes could not be added, and those who could see and hear the world were here. In the midst of the indifference, Vientiane Senran has been prepared. Therefore, it is said that 'mo sees mo xian'. The gentleman is not wary of fear, and cautious! ("The First Chapter of the Middle Way", The Complete Works, vol. III, p. 270) "Monolithic" indicates that the "monolith" is always illuminated and has the ability to launch activities at any time. "In the midst of indifference, Vientiane is ready" shows that "the single body" contains the ontology of the public.
It can be seen that "single body" has both value judgment ability and activity ability. "Caution" is only a natural use of "single body" after it is manifested, and in this sense, Liu Zongzhou said that the main jing, said that the work is not involved in the arrangement, and emphasized that "the work and the ontology are also one". ("The First Chapter of the Zhongyong", "The Complete Works", vol. 3, p. 271) The "Time and Heavenly Destiny against Yue" in the "Doctrine of Learning" refers to the individual's sincerity to the heavens, the manifestation of the Taoist body, and the constant putting his own life world into the Tao body, which is consistent with the meaning of "cautious independence" to reveal the "single body".
Liu Zongzhou connected the ontology and kung fu with "yue", continuing the theoretical tradition since the Song Dynasty. The term "To Yue" underwent significant semantic changes from the pre-Qin to the Song Dynasty. "To Yue" was first seen in the "Book of Poetry, Zhou Song, Qing Temple" in the phrase "to yue in the heavens". According to Professor Zhai Kuifeng's research, there are two interpretations of "pairing Yue" in the Book of Poetry: one is represented by Zheng Xuan and Kong Yingda, and the interpretation of "pairing Yue" is "worthy of"; One is represented by Wang Niansun, Chen Yi and others, interpreting "to Yue" as "to Yang". [12] In the Song Dynasty, Cheng Yi associated "yue" with self-cultivation, saying: "'Faithful so enter the devotion', 'dry all day long', a gentleman should be all day long against yue in heaven!" ”【13】
This quotation attracted the attention of Zhu Xi, Ye Cai, and others, and Liu Zongzhou included it in the Five Sons and Pearls. The second solution of "to the Yue" is made: "Those who have no irreverence, the way of God also." [14] It emphasizes the sincerity of the individual's heart. Zhu Xi also said: "People's hearts are upright, and there is no selfish intention in the surface, and if they can be more than God, then the ghosts and gods will be disobedient?" Therefore, it is said: 'Thoughts have not arisen, and ghosts and gods do not know.' ’”【15】
When the individual is "facing" God or the Heavenly Being, he or she shows a sincere and completely open mind, which already implies the meaning of "prudence". Lu Jiuyuanyun: "When Pingju does not connect with things, it is necessary to spur a fierce, and not to be ignorant of God, then when things happen, you will introspect yourself." [16] "When pingju does not connect with things" can be regarded as a time of "solitude", "spurring is not to be ignorant" is a self-vigilance and sincerity, and Lu Jiuyuan's sentence is actually another expression of "cautious independence". It should be noted that in the above quotation, "God" is the external watchdog of the individual's heart and does not have an ontological significance.
Liu Zongzhou made further efforts on the basis of inheriting Song Ru's interpretation of "to Yue". In the discussion of Song Dynasty scholars, "Yue" often refers to external monitors such as "heaven" and "God", while Liu Zongzhou points to the inner "single body". As mentioned earlier, "'Destiny of Destiny', this monolithic body also." ...... Therefore, the gentleman is apocalyptic all the time, as to God" is a testimony. Liu Zongzhou's transformation of the external "God" into an inner essence can be said to be the manifestation of the theoretical characteristics of his regential return to the heart. Through this turn, the individual and the "vietizer" are no longer two opposites, and the "vietizer" is hidden in the human heart. The "pair of yue" thus becomes the individual who manifests the ontology in good faith and follows the process of ontological activity.
Secondly, Liu Zongzhou also stressed that "against Yue" contains a precaution against the idea of "lurking Kong Zhao". On the one hand, maintaining a cautious attitude and continuing to carry out the work of moving thoughts and introspection is the premise of "facing Yue"; on the other hand, through "facing Yue" to manifest the ontology, following the ontology will naturally show the action of introspecting chak nian. As a result, Liu Zongzhou took the "Yue" ontology as the center, integrated the provincial inspection and the proof of the work, and built a two-way loop of kinetic inspection and storage. He presents this system of work in a complete and vivid way in the Genealogy of Human Beings:
A stove of incense, a cup of water, put a few nets, the futon seat is underneath, and after the square will be flattened, sit down, cross hands, and hold your breath. Bandits, bandits, chestnuts, such as to God, such as Linshi bao, present my guilt, Bing Ruye. Thus the inner self-litigation is known: "Ergu is like a human ear, falling to his feet, falling into a thousand, but a beast is a bird, and he is a bird." "Only." ”
The comeback of ten eyes and ten hands, a common point of common vision, all made such a statement, should be known: "Only." "So the square inch is vulture, the sweat is painful, the red cheeks are red, and the person who kisses Miki is like a person." He leapt forward and said, "It is the sin of giving." Then he pleaded guilty: "Morde confessed." And it should be said: "No, no." "The comeback of the ten eyes and ten hands to prove it, all of them said so. It should also be said: "No, no." ”
Therefore, the qi of clarity came slowly, and if it was too vain, it felt that this mind was flowing with the heavens and the earth. It is known that in the past it was all delusional, and delusion is not true. One is true and free, and there is no coming, and there is no going, but it is the true face. At this time, just in time to keep up with it, there was a sudden dust that blew down. And any time, suddenly a dust rose and blew down. So many times, don't forget, don't help, don't ask how the effect is. In one fell swoop, the whole body rose and closed all day. 【17】
From "one pillar of incense" to "breath-holding righteousness" is the preparatory work for "Yue Yue", focusing on mentioning the heart of awe. From "presenting my guilt" to "no no", it vividly shows the process of individual reflection and intuitive inner consciousness. In the process of observation and examination, all kinds of stereotypes, presuppositions, and self-interests of individual habits are expelled one by one, and the "original true face" of the "single body" is restored, just as the light blooms out, and the individual realizes and realizes itself in "this mind is in the same flow with heaven and earth", and establishes its own existence in the original place. At this time, the work is the activity of the "single body" itself, and the word "辄" of "suddenly a dust rises and blows down" well expresses the characteristics of "do not die and do not help" and naturally work. "Praise" is actually the whole process of the "Yue" ontology, which contains various means of work such as respect, observation, sincerity, and existence.
It is not difficult to find that this process is "cautious independence", Liu Zongzhou said: "If you do not learn the prudence and independence of the original, then the mind has no master, and it is materialized." ...... Do you know that man (the new 'man' is 'original') has no anger in his heart, and I know it; he has no desire in his heart, and I know it; he has no desire in his own heart, and he has desire in his heart, and I know it? The time of knowing only this is the time of punishment. (The new book has the words 'reminder of the moment'.) At the moment, it did not take the slightest effort, and then Xu Jiabao was only appointed. (Genealogy of People, The Complete Works, vol. 3, p. 5) "Prudent independence" and "Yue" ontology can be said to be the same work. In "Towards Yue", there are all the contents of "prudent" work such as introspective thinking, manifestation and preservation of the ontology.
In addition, both "prudence" and "reciprocity" are the highest realms of sincerity in realizing the inner "superficial insight without any selfish intentions" in the human heart, and the individual's daily "prudence" or "viet-visor" work is the only way to this supreme realm. To sum up, the three-fold meaning of "prudence" in the domination of "prudence" by "yue" can not only reflect the transcendence of "independence" but also reveal the work process of "independence" as a whole; it can avoid the problem of Zhu Xi dividing the ontology and gongfu, and also avoid the drawbacks of some wangmen houxue's "recognition of feelings as conscience", and fully highlight the ideological characteristics of Liu Zongzhou's combination of work and ontology.
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Since the Han Dynasty, Confucian scholars have developed many different interpretations of the meaning of "cautious independence". Liu Zongzhou both praised Zhu Xi for adding a "zhi" character under "independence", which was "the expansion of the former sanctuary has not been issued"; He also criticized him for classifying "prudent independence" only as a work of moving thoughts and introspection, which brought about the separation of the body and the work. Liu Zongzhou praised Wang Yangming for using "conscience" to interpret "independence" as "a source of voyeuristic mind learning," and was also very vigilant against the ills of "wanton love and consciousness" and "vain and vain" caused by some of Wang Menhou's study of "recognizing emotion as conscience" and "empty searching for the essence."
In this regard, on the one hand, Liu Zongzhou reinterpreted the "single body" from the two perspectives of mind and sex, and defined the "single body" as the essence of the mind, that is, the existence is the activity, and when sweeping away the metaphysical remnants of the Zhuzi theory ontology, he connected the ontology and work, and avoided the omission of some of the wangbu houxue's "confession of feelings as knowledge" and "empty search for the ontology". On the other hand, he used the threefold meaning of "prudence" to think about introspection, to preserve one's own life, and to be true and not to be deceived, and to construct the internal structure of "prudence and independence" work, so that "prudence" and "independence" became a mutually reinforcing relationship between the two ends.
Secondly, Liu Zongzhou's theoretical self-consciousness of linking "Yue" with ontology provides us with a new perspective to more accurately grasp the characteristics of his "cautious independence" thought. On the basis of inheriting Song Ru's incorporation of "Yue" into the theory of Gongfu, Liu Zongzhou shifted the object of "Yue" by the individual from the external "God" to the inner essence. In his view, "to the Yue" is the process of the individual manifesting and reaching the ontology in sincerity, and in the "Yue", the individual eliminates the stereotypes born of various habits and restores the "original true face" of the "single body".
Taking the "Yue" ontology as the center, he integrated provincial inspection and evidence, and built a two-way loop of dynamic detection and storage. In its system of thought, the ontology of "prudent independence" and "viet naming" are actually the same work. Taking the triple meaning of "cautiousness" in the unified direction of "viet yue" can not only comprehensively summarize the connotation of "prudence", but also reflect the theoretical characteristics of Liu Zongzhou's thought of combining ontology and work, preservation and introspection.
exegesis
1 Huang Zongxi: The Case of Ming Confucianism, vol. 62, The Case of Xueshan Studies, The Complete Works of Huang Zongxi, vol. VIII, Zhejiang Ancient Books Publishing House, 1992, p. 890.
2 "Etiquette and Justice", vol. 60, Shanghai Ancient Books Publishing House, 2008, pp. 1987, 1989.
3 "Henan Cheng's Testament", vol. VI, "Ercheng Collection", Zhonghua Bookstore, 1981, pp. 80-81.
4 Zhu Xi: Notes on the Collected Chapters and Sentences of the Four Books, Zhonghua Bookstore, 1983, p. 18.
5 Li Jingde, ed., Zhuzi Language, vol. 62, Zhonghua Bookstore, 1986, p. 1504.
6 Wang Shouren: "Records of Transmission", The Complete Works of Wang Yangming (New Edition), Vol. 1, Zhejiang Ancient Books Publishing House, 2010, p. 131.
7 Wang Shouren: "With Lu Yuan Jing'er", The Complete Works of Wang Yangming (New Edition), vol. 1, p. 202.
8 Wang Shouren: "On the Record of Transmission", The Complete Works of Wang Yangming (New Edition), vol. 1, p. 38.
9 Liu Zongzhou: "In the Doctrine of TheOry", The Complete Works of Liu Zongzhou, Vol. 3, Zhejiang Ancient Books Publishing House, 2012, p. 378.
10 Mou Zongsan: From LuXiangshan to Liu Fengshan, Shanghai Ancient Books Publishing House, 2001, p. 320.
11 Chen Chun: The Meaning of Beixi Characters, Zhonghua Bookstore, 1983, p. 34.
12 Zhai Kuifeng, ""To the Yue God" and the Religious Nature of Confucianism", Philosophical Trends, No. 10, 2017.
13 "Testament of The Cheng Clan of Henan", vol. 1, "The Collection of The Second Cheng", p. 4.
14 "Henan Cheng's Pure Sayings", vol. 1, "Ercheng Collection", p. 1179.
15 Li Jingde, ed., Zhuzi Language Class, vol. 87, Zhonghua Bookstore, 1986, p. 2262.
16 Lu Jiuyuan: "With Zhu Jidao", Lu Jiuyuan Collection, vol. 11, Zhonghua Bookstore, 1980, p. 143.
17 According to the annotations in the "Complete Works of Liu Zongzhou" and "Genealogy of People" edited by Mr. Wu Guang, see the third volume of the Complete Works of Liu Zongzhou, pp. 13-14.
Source: History of Chinese Philosophy, 2021.04
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