Luo Qinshun was a famous theologian of the Ming Dynasty, and Zhang Boxing said in the preface to the Book of Sleepy Knowledge: "The former Shuo Ru was majestic in Xijiang, Yu Gan was Hu Jingzhai and Mr. Tai Heze. It can be seen from this that in the Jiangxi region of the Ming Dynasty, Luo Qinshun and Hu Juren were equally famous, and they were also regarded as "Shuo Ru". However, the strange thing is that this famous Luo Qinshun did not have a prominent teacher. Zhao Zhongxiang said in the book "Unification and Confirmation- A Study of Luo Qinshun's Philosophical Thought": "Luo Qinshun's study did not have a strict teacher inheritance before his study, and there was no obvious inheritance after that, which is a unique learning. "Then where did he learn the orthodox sense of science, and from his personal experience, he really couldn't find a special opportunity."
Luo Qinshun was a jinshi of the fifth year of Ming Hongzhi's reign, and the third place in the first class of the Ting examination, which is commonly known as Tanhua, from which it can be seen that he was born in the orthodox imperial examination, and four years later, he was promoted to the post of Superintendent of the State Zi of Nanjing, and later because he did not obey the eunuch Liu Jin, he was cut from his post to the people. Five years after Liu Jin was killed, Luo Qinshun was used, and then promoted all the way to the official Shangshu. That is, during his official eunuch career, he read some theoretical works, and by this time he was nearly forty years old, "I am small and temperamental, and my ambition is near." He has been engaged in chapters and sentences for a long time, but for Lilu Mouer. In his forties, he was eager to be in the Tao. Although it is too late, he claims to be able to be rough and careless, and he has almost no responsibility in this life. But why there was such a change, he did not mention it, but this did not affect his admiration for Cheng Zhu Lixue in the slightest. In fact, in the seven or eight years after his initial tenure, he had a deep fascination with Buddhism, especially Zen Buddhism, and there is a passage recorded in the volume of the Book of Sleepy Knowledge: "Since he was educated, he has only known the teachings of the sages, and at first he did not know what the so-called Zen people are." And guan jingshi, who happened to meet an old monk, asked why he became a Buddha, and Qu Yiman cited the Zen language as the answer to yun: Buddha is in front of the court. Foolishness must have a so-called, for which the mind is perfect, and the clothes will rise, then suddenly enlightened, do not feel the sweat circulating body. Even if you have a compilation of Zen sermon songs, if you read it in accordance with the verses, you think that it is the most strange and wonderful, and the reason of the world is not good or added. ”
This passage is very interesting, Luo Qinshun said that he had read the book of the sages, but did not know what Zen was. One day he met an old monk in the capital, he asked the monk for advice on how to become a Buddha, the monk answered him with the famous words of Zhao Zhou from the Zen master, Luo did not know what he meant, went back and thought carefully, and then finally wanted to understand, actually made him sweat, and later he read a sermon song of the Zen family, he felt that the truth of the world was finished by this book.
Luo Qinshun wrote the second volume of the Book of Sleepy Knowledge, the Ming Wanli Inscribed Book, and the inscription
However, a later experience made Luo return from Zen to Confucianism: "Houguan Nanyong, then the Book of the Sages, did not taste a day to hand, played for a long time, and gradually realized that it was real." The one who sees before knowing is the wonder of this mind, not the truth of sex. Since then, grinding and realizing, day after day, accumulating decades, with a very hard heart, the year is sixty years, and it is clear that there is the truth of the sexual mind, and there is indeed self-confidence. And this experience is precisely because when he went to the Guozijian in Nanjing, he saw many Confucian classics. Because most of the officials who served in the Nanjing Guozijian were idle, it may be because of this reason that he studied there all day, and after nearly twenty years, he finally understood what was really Confucianism. Since then, he has regarded himself as a defender of Confucianism.
Luo Qinshun said in the "Preface to the Moon Lake Anthology": "Learning mo precedes Ming Daoye. ...... Mencius did not pass on the holy learning, and for thousands of years, the Taoism was torn apart. Those who are on the top are like the Buddha's elders, and those who are on the bottom are just memorizing the words and chapters. However, the Dong zi of the Han Dynasty, the Han Zi of the Tang Dynasty, and the Ouyang Zi of the Song Dynasty are all called to know, but those who see it are careless, and at the time of subtlety, Rong also has no notice. Therefore, his writings and words, so that the heretics, the fushi religion, and the ladylike heart, although they are not incompatible with Confucius and Meng, and the diseases of the Buddha's essence and details are all inevitable. The learning of Qi's Keshao Kongmeng is purely out of righteousness, and its only thing is Lian Luo Guan Min. The gentlemen of the Daoye, the most silent and odorless wonder and not far from the daily use, the poor heavens and the earth and all things are far away and are taken in the square inch, the surface is penetrating, the left and right are appropriate, all the forms are in words, the pen is in the book, do not understand and deep, meticulous and smooth, and the subtle and hidden are consistent. The so-called language can not be carried in the world, and the small world cannot be broken, and it is not the same year that the Confucians since the Han and Tang Dynasties can speak. ”
He talks about the Taoist system of science here, Luo believes that after Mencius, the Taoist system was broken, at this stage, the concepts of Buddhism and Taoism were denounced society, and people only learned the technique of writing articles, although after Mencius, in the Han Dynasty, there were Dong Zhongshu and Yang Xiong, the Tang Dynasty had Han Yu, and the Song Dynasty had Ouyang Xiu, these people are also considered to be intellectuals, but their theoretical concepts are not pure, and it is really Zhou Dunyi, Ercheng, Zhang Zai, and Zhu Xi that they have a broad and profound concept of science, and their ideas far exceed the Han and Tang Dynasties.
Luo Qinshun wrote the second volume of the Book of Sleepy Knowledge, the Ming Wanli Inscribed Edition, and the preface
However, in Luo Qinshun's time, he found that people had criticism of Cheng Zhu Lixue, which made him very dissatisfied, so he decided to bravely stand up and fight against such a social atmosphere. And the main object of his struggle was his friend Wang Yangming.
Luo Qinshun and Wang Yangming were originally colleagues who worked together, Luo went to Nanjing to work in Hongzhi for fifteen years, and has been jiajing for six years, which has been as long as twenty-six years, while Wang Yangming went to Nanjing in Zhengde for ten years, and arrived here thirteen years later than Luo, and the two became good friends in the stage of working together. Luo and Wang gave poems to each other, and Wang Yangming's father, Wang Hua, retired to his hometown and built "Listening to Songxuan" in his hometown, and Wang Yangming specially asked Luo Qinshun to write a "Record of Listening to Songxuan". Although there was such a good exchange, the academic views of the two were quite different: Luo Qinshun worshiped Cheng Zhu Lixue, and Wang Yangming was devoted to the study of the heart, so the two launched a long-term polemic.
For example, Zhu Zi emphasized "gewu zhizhi", but Wang Yangming said that when he was young, he specially went to gezi to ge bamboo, and he was sick for this, and later he had the dragon field enlightenment: "Suddenly in the middle of the night, if there is a person who speaks, he will not feel that he will jump, and everyone who follows is shocked." Knowing the way of the saints, I am self-sufficient, and those who seek reason for things are mistaken. Wang Yangming felt that the truth should be sought from the heart, and the qualities should be sought from the outside, and from this incident he embarked on the road of mental learning.
However, Luo Qinshun believed that Wang Yangming's concept of qualities violated the original intention of the ancient sages: "Stealing the holy door to set up a religion, writing and writing, erudite in literature, and having a clear teaching." Yan Yuan called the master's good seduction, also known as: "Bo I am a man of letters." 'The evil inside and the evil inside the fruit are those who are indistinguishable. What Cheng Zhu said, is there anyone who is hostile to this? If you must learn not to seek externally, but when you look at introspection as a matter of business, then the four words of sincerity and sincerity are not exhausted, why should you be trapped in a period of work at the beginning. Luo Qinshun first repeated Wang Yangming's point of view, and then he believed that Confucianism originally needed to seek knowledge from both internal and external aspects, and if it only reflected on introspection in the mind, this practice would not be in line with the Sacred Tao.
Luo Qinshun wrote the second volume of the Book of Sleepy Knowledge, the Ming Wanli Inscribed Edition, and the beginning of the volume
Wang Yangming resolutely countered Luo Qinshun's views: "The deacons have repeated hundreds of words, all of which are said to be ignorant of personality. ...... Whoever doubts the theory of the qualities must be said to be inside and not outside, and must be said to be devoted to reflection and introspection, and the merits of his lectures and discussions must be said to be intended to be the original covenant of the program, and the details of the branch program must be said to be indulged in the deviation of the dry and empty, and not to the changes in physical personnel. If the trial is so, however, is it guilty of the Holy Gate and the sin of Zhu Zi, and it is a heresy that slanders the people, and that the people are wronged and righteous, and the people are condemned, but they are condemned by the deacons; if they are judged, the world's slightly clear precepts, and those who hear the introduction of the sages, all know that they are not, but they are also superior to the deacons? The so-called lattice of a certain thing, its theory of Zhu Zi's 'nine articles', is all included in it, but it has a point, and its role is different, which is the so-called difference of a millimeter. ”
Wang believes that Luo did not really understand what he meant by "grid object", because Wang Yangming felt that his concept was a return to Confucius's thought, and at the same time he said that the concept that Zhu Xi talked about was also contained in his expression. Regarding the controversy between the two on the "lattice object", Hu Fagui summed up in the "Commentary on Luo Qinshun": "The controversy between Luo and Wang on the issue of 'lattice object' is actually a manifestation of the dispute between materialism and idealism, and the king uses the 'mind' to dissolve everything in the world, so he deduces that 'lattice is the lattice mind'; Luo believes that this theory is completely unacceptable. 'The mind is also the one who is in the lord of the gods and the gods of man, and the mind is the one who is reasonable and the poor is poor in reason. ’”
The second question in the dispute between Luo and Wang is about the concept of "conscience" put forward by Wang Yangming, who once said: "In my life, I only preached the three words 'to conscience'. Wang also once said: "Recently, a township doctor asked a certain scholar Yun to 'remove his conscience, what else can he say?'" A certain answer: "What else can be said except conscience?" It seems that Wang Yangming kept telling others about his conscience, so much so that the audience was annoyed, so someone asked him if you could say anything other than these three words. Wang Yangming replied, "I have nothing more to say except this."
Tomb of RochinShun
The pattern of the tombstone is a bit like the old building of the Republic of China
It seems that the three words "to conscience" are the ones that Wang Yangming values the most, but this Luo Qinshun actually questioned this major invention of his: "The deacon replied to the book of learning: 'The conscience of my heart is the so-called heavenly reason, and the conscience of my heart is the reason for everything, then everything is reasonable; to the conscience of my heart, to the knowledge, to the person who knows everything, and to the person who has his own reason, and the thing is also." 'Judging as stated, then the University' when the cloud 'lattice is in the knowledge', the improper cloud 'to the lattice'; when the cloud 'knows to the lattice and then the lattice', the improper cloud 'lattice and then know to' is enough. Luo Qinshun quotes Wang Yangming here, and then deduces that if Wang Yangming's words can be true, then the order of "gewu zhizhi" in the "University" should be reversed.
Wang Yangming once said in the "Records of Transmission and Practice": "There is more ignorance outside the conscience, and there is no learning outside the knowledge." The outer conscience is known to the seeker, and the evil one is known. Outsiders think of themselves as scholars, and heretics learn. He also said: "Conscience is the place of enlightenment of heavenly reason, so conscience is heavenly reason." This is tantamount to saying that he equates conscience with heavenly reason.
The word "conscience" was originally Mencius's concept, and the word came to Wang Yangming, and its extension and connotation were expanded. Luo Qinshun, on the other hand, believes that the "conscience" that Wang Yangming speaks of is not mencius's original meaning: "Mencius knows that a child loves his relatives and his elders, and he does not know how to respect his brothers. Gai zhi can be the wonderful use of the human heart, love and respect is the heavenly principle of the human heart, and it is called good because it knows it without thinking about it. In recent times, there have been those who regard conscience as their natural reason, but what is the love of respect? Cheng Zi tasted the meaning cloud of the word "perception": "To know is to know this, and to be aware is to be aware of this." ’...... With the words of the second son, it is clear and precise, and the excitement of the recent dissent, the listener has been unable to discern, then why is it that the lecture is not enough. ”
Mencius believed that children know how to be close to their relatives at an early age, and when they grow up, they naturally understand that they respect the elders and love the young, so this is the natural conscience and instinct of people. Why add the word "good", because this kind of behavior can be done without thinking, and now some people say that conscience is heavenly reason, and if that is the case, then how will the natural respect for the elderly and love for the young be explained? Luo Qinshun then quoted Ercheng's statement, so he believed that the conscience that was popular in society now was "heresy", which was his unnamed criticism of Wang Yangming.
Another point of contention between Luo and Wang stemmed from Wang Yangming's compilation of a "Treatise on The Later Years of Zhu Zi", which he gave to Luo Qinshun along with another of his own works, the Ancient University Edition. After reading it, Luo put forward his own opinions on the two books. First of all, the "Ancient University Book", for the origin of this book, I have mentioned in his article, its main meaning is that Zhu Xi's edited "University" actually changed the original order, and added his own supplementary words, while Wang Yangming believed that Zhu Xi's practice was actually contrary to the original intention of the "University", so he made a "University Ancient Book", nominally to restore the original appearance of "University", in fact, he used this to find a theoretical basis for his own mental thoughts.
Luo Qinshun revered Zhu Xue, and of course he was not satisfied with Wang Yangming's practice, so he said in a letter to Wang Yangming: "Cut through the repetition of the Ancient Texts of the University, cover the study of people, but we should ask for it inside, and Cheng Zhu Gewu's saying is inevitable to ask for it from the outside, and the meaning of the saint is not the same. Therefore, Zhu Zizi was divided into chapters, and the biography of his annual supplement was cut down, and it was useless. Luo Qinshun believed that zhu zi's sub-chapters for the "University" book had its own reason, and the supplement to the book also had its value, so Wang Yangming's denial of Zhu Zi's editing of the "University" was unacceptable to Luo Qinshun.
There is a small house next door
Similarly, Wang Yangming did not accept Luo Qinshun's rebuke of him, and Wang said in his reply: "The Ancient University Book is the old book of Confucius. Zhu Zi suspected that he had made a mistake and corrected it. In a certain way, it is said that its original is not wrong, and it is only from its old. The loss lies in believing in Confucius, and not cutting zhu zi's chapters and cutting his inheritance. Wang believed that the "University Ancient Book" was the real original of Confucius, and Zhu Xi suspected that the original text was wrong, so he corrected and supplemented, but Wang Yangming felt that in fact, the ancient book was not leaked at all, so the "University Ancient Book" he made only restored the original book, if you must say that you want to criticize, then you can only criticize yourself for believing in Confucius too much, and not believing in Zhu Zi. In this letter, he went on to say: "And the correction of the supplement is not more important than the betrayal of Zhu and the lighter than the rebellion of the hole." ”
Wang Yangming's counterattack can be said to be powerful enough, he firmly believes that the ancient book he edited is the real "University", and "University" is the holy biography of Confucius, and he presents Luo Qinshun here with the dilemma theorem: Then do you think I should believe Confucius, or should I believe Zhu Xi? In fact, this is a kind of stealing concept, he does not argue about the text itself, but from an unquestionable height to choose between the two saints. Of course, Luo Qinshun can't say that you don't believe in Confucius, you must also believe in Zhu Zi.
"Zhu Zi's Conclusion in His Later Years" is also a book edited by Wang Yangming, and the central idea of his compilation of this book is to say that Zhu Xi had a debate with Lu Jiuyuan at that time, when he did not believe in Lu Jiuyuan's psychology, but in his old age, when he could not see things in his eyes, after some meditation, he finally realized that Lu Jiuyuan was right, so he suddenly changed the concept he insisted on, and instead thought that Lu Jiuyuan's concept of mind was more correct.
Look sideways
The above concept comes from a remark made by a disciple of Yang Ming in the Complete Works of Wang Yangming, Quotations, and Records: "The Conclusion was first engraved in Nan and Gan. Zhu Zi's eyes were silent for a long time, and he suddenly realized the abyss of sacred learning, but he repented of his middle-aged remarks about misleading himself and others, and told his comrades all over the place. The teacher reads it, likes to learn from himself and obscure weng tong, hand-recorded a volume, and the doorman carved it. It is for Zhu Zi to discuss the similarities and differences. The Teacher: 'I inadvertently got this help!' ’”
Since this passage is from Yang Ming's collection of essays, its authenticity is certainly questionable. In order to find a strong support for himself, Yang Ming actually said that Zhu Zi believed in the study of the heart in his later years. Of course, with Wang Yangming's supreme cleverness, he certainly would not have spoken so bluntly, and he used a long paragraph to write about his mental journey in the preface to "Zhu Zi's Conclusion in His Later Years". Wang Yangming said that Zhu Xi advocated the study of science, while he himself specialized in the study of the mind, he felt that he was different from Zhu Zi's views, so he was quite uneasy, and when he went to Nanjing to become an official, he carefully read Zhu Xi's works, and suddenly found that Zhu Xi regretted his previous remarks of not believing in the study of the mind in his later years, which made Yang Ming very happy, so he selected thirty-five articles from Zhu Zi's various works and compiled them into a book of "Conclusions" to show that Zhu Zi did have a regretful mentality in his later years.
Luo Qinshun naturally disagreed with Wang Yangming's statement, so he wrote a letter to Wang Yangming, in which he said: "I also detailed the compilation of Zhu Zi's conclusions, covering the fact that what I saw before I was old was not true, and I had enlightenment in my later years." But within three or dozens of volumes of his treatise, he excerpted more than thirty of them, and his meaning was that of those who were inwards, thinking that they had attained enlightenment, and judged them to be conclusive. Si Zhi's choice is also exquisite, the first do not know the so-called old age, what year to determine? ”
Luo Qinshun said that your book believes that Zhu Xi did not believe in the study of mind before middle age, and only repented in his later years, and the basis you found was only to extract more than thirty articles from Zhu Xi's writings, because these articles are in line with your meaning, but how can you determine that these articles are what Zhu Xi said in his later years, and how did you make such a judgment? And how to determine that this is Zhu Xi's final thought? Luo Qinshun then spent a long paragraph about Zhu Xi's later years, and Zhu Xi's attitude in his later years when he talked to other people about science and psychology. At the end of the letter, Luo concluded: "All these thirty or so articles have been obtained, but they have been taken in order to prove the high theory, and the so-called one who first attains the same thing as my heart, and those who know that there is no difference in the slightest, are revered in them, and they are the great gaps of the fox." Luo Qinshun believes that the thirty or so points you have chosen are only deliberately selected, and you want to use this as an argument to prove the correctness of your concept, so that you can tell others that Zhu Zi is the one who has won my heart first.
Seeing Luo Qinshun's accusations against himself, Wang Yangming had no choice but to reply to his confession: "It is the "Conclusion of Zhu Zi's Later Years", and Gai also had to do so. In the middle of the year, sooner or later, there is no examination, although it is not necessary to be out of the old age, it is mostly out of the old age, but the intention is to stop at the tune of the commission to clarify this learning. The saying that Ping was born in Zhu Zi is like a god tortoise, and once it is contrary to it, the heart is sincere and intolerable, so it is a last resort. 'He who knows me is worried. Those who do not know me, what do I ask for? 'He who does not bear to burn Zhu Zi also has his own heart; and he who has no choice but to fight with him, the Tao is solid, and if he is not straight, the Tao is not seen. The deacon's so-called decision to disagree with Zhu Zi, does the servant dare to deceive himself? (The Book of The Shōzai of the Shōzai of the Ōra Shōnen Shōnen
In the face of luo Qinshun's question of the time period, Wang Yangming can only admit that the words he extracted from Zhu Xi cannot actually be determined whether they were said in his middle age or in his later years, and he believes that although these words are not necessarily said by Zhu Xi in his later years, most of them are still from his old age. How did he come to this conclusion? Wang Yangming did not give evidence, but he thought that his judgment was generally good, and Wang also said that he had also regarded Zhu Xi's concept as the supreme instruction in his life, and now that his thoughts were contrary to Zhu Xi, he himself felt very uneasy in his heart, so he wrote this "Zhu Zi's Conclusions in His Later Years", the purpose of which was not to make his thoughts different from Zhu Zi's.
It can be seen from this that Wang Yangming's various statements are indeed finding historical evidence for his own mental studies. His most admirer was, of course, Lu Jiuyuan, the founder of the Heart School. Of course, the escalation of the two people's arguments will reach Lu Jiuyuan's head, in fact, it has been said before that Lu Jiuyuan's thinking is similar to Zen, and Luo Qinshun's criticism of Zen in order to maintain the theory of science, of course, must first start from the denial of Lu Jiuyuan. He said in the scroll of the Book of Sleepy Knowledge: "Gai tasted and read the book of Elephant Mountain, and most of them were clear in their hearts. ...... The teacher of Xiangshan: 'If you think that this mind exists, then this principle is self-evident, and when compassion is self-compassion, when shame is self-shame, when shame is self-inferiority, right and wrong can be discerned before.' Youyun: "Be generous and gentle, be generous and gentle, be strong and resolute, spontaneously strong and resolute." If so, it is useless to think, and it is not the basis of Mencius's "first establish its greatness". ...... It is the ultimate path of spiritual enlightenment, which is not Zen learning. Here, Luo Qinshun quotes some of Lu Jiuyuan's statements, and then says that these statements are different from Confucian concepts, and then concludes that "what is non-Zen?" ”