Abstract: In the past, understanding Mencius's chapter "All Things Are Prepared for Me" from the perspective of mystical experience or rational cognition was not the original meaning of Mencius. Judging from the consistent line of mencius's thought, "all things are prepared for me" means that all things become the basis for all things, and even if human things become the virtues of human things, they are sufficient within the nature of "me", if we can reflexively seek inward thinking, recognize the four ends of the mind, and preserve and expand it, so that its ultimate realization is "reflexive and sincere". "All things are prepared for me" as a way of confirming Mencius's theory of sexual goodness, is the premise of thought; "Reflexive and sincere" as a way of expressing Mencius's learning of virtue is the path of kung fu. The path of work from the beginning of the thought is consistent, and there is no element of mystery.
Keywords: Mencius; all things are prepared for me; reflexive and sincere; thinking sincerely.
The chapter "All Things Are Prepared for Me" is probably the most puzzling chapter of Mencius, and scholars have not been able to give a full explanation. Some people attribute the reason to the lack of contextual context, and even think that the relationship between "everything is prepared for me" and "reflexive sincerity" cannot be understood analytically from the context of this chapter. From the point of view of text analysis, this is true. But understanding is not just a matter of analysis, it is preceded by a comprehensive grasp.
The traditional interpretation of this chapter, or the appeal to the systematic understanding of Confucianism, has Cheng Zhu's way of interpreting "all things" with the "principle of all things"; Or turn to one's own realm experience, so that the mind learns to solve the "all-in-one" path of "all-in-one"; As for today's people, it is more from the epistemological or ontological relationship between man and matter to understand this proposition. The last way will not be Mencius's problem consciousness, and although the first two roads have their own origins and bases, they do not really match Mencius's original intentions. In the final analysis, there is no internal rationale that fits Mencius's thought. The following first outlines the two traditional interpretation directions, and then starts from the basic ideas of Mencius's thought, clarifies the unique meaning of "sincerity" in Mencius's thought and the theory of kung fu, and then reveals the original meaning of "all things are prepared for me".
<h1 class="pgc-h-arrow-right" data-track="11" > two interpretations of "all things are ready for me"</h1>
"All things are prepared for me" from "Dedication":
Mencius said, "All things are prepared for me." Reflexive and sincere, happy and generous. Forgiveness and forgiveness, and kindness. ”
Feng Youlan believes that "all things are prepared for me" has a tendency towards mysticism: "If Mencius's philosophy has mysticism, then all things are prepared for me, that is, I am one with all things." I am one with all things, but because of my estrangement, I seem to be separated from all things, which is not 'sincere'. If 'reflexively and sincerely' returns to the state of being one with all things, then 'happiness is great'. If you want to return to the state of being one with all things, use the method of 'the cause of love'. The so-called 'forgiveness and forgiveness, ask for mercy and do not approach'. Seek kindness with forgiveness and sincerity with benevolence. Both forgiveness and benevolence focus on abolishing the boundaries of man and self; When the boundaries between man and me are dissolved, then I am one with all things. Whether this interpretation is in line with the original intention of Mencius is unknown, and the philosophy of Song Confucianism is derived from this meaning. (Feng Youlan, pp. 144-145) This statement is generally in line with the direction of Song Ming Confucianism's interpretation from the perspective of "All-That-Is".
Chen Lai examines the mysticism in the tradition of psychology and believes that the beginning of the confucian mystical experience was in Mencius: "Mencius said: 'All things are prepared for me, reflexive and sincere, and happy and happy.'" Why all things are possible for me is not only often debated in contemporary academic circles, but also in the Song and Ming dynasties, so Cheng Zhu's interpretation of 'all things' as 'the principle of all things' is precisely to show that Mencius's proposition has brought confusion to rationalist philosophers. According to the above in this article, from the perspective of mystical experience, Mencius's words are not only completely understandable, but also, as a source, largely define the content and interpretation of the later Confucian experience. Not to mention the narratives of Lu Xiangshan and Yang Cihu, Chen Baisha's 'Heaven and earth I stand, wanhua I come out, and the universe is in me', Nie Shuangjiang's 'This mind is the true body, bright and clear, all things are prepared', Hu Zhi's 'Insight into heaven and earth and all things are my mental body', Jiang Xin's 'insight into the universe, hun belongs to one body', and so on, are all the same type of experience of the narrative. Although the phrase 'reflexive and sincere' is vague, it is generally good that it is 'Vipassana'. Mencius's 'good cultivation of the mighty qi' has something in common with pranayama, and it is certain. And 'Le Mo Da Yan' is an indication of the pleasure that all mystical experiences usually have. Such an explanation, judging from the general characteristics of the Confucian mystical experience as learned above, is not far-fetched. (Chen Lai, 2006, pp. 380-381) Indeed, "all things are prepared for me" later became the beginning of the Confucian mystical experience, which is a fact of historical effect, but does not represent the original meaning of the classics.
Another way of explaining "all things are prepared for me" is to start with "knowing". For example, Zhao Qi said: "Things, things." Me, body also. It is said that people have become adults, and they all know everything in the world, and they often do something. Sincerely, really. If you think about what you do, if you can be real and not vain, you will be very happy. (See Jiao Xun, pp. 882-883) This statement interprets "preparation" as "preparation". But "knowing everything under the heavens" is only a possibility for man, and it is not the beginning, nor does it know everyone. The definition of "adult past" can solve the former problem, but does not dredge the latter problem. Since "all things are prepared for me" to understand it, correspondingly, "reflexive and sincere" must be solved by "doing". The most classic explanation of this road comes from Zhu Zi:
This makes sense. The big is the father and son, and the small is the subtle, and the natural truth of the big is also within the sexual part. Sincerely, realistically. Words are reversed, and the reasons prepared are like the stench of evil and the reality of lust, then their deeds are not reluctant and unfavorable, and their happiness is greater. Strong, barely also. Forgiveness, self-denial and self-denial. Reflexive and sincere is benevolent, and its insincerity is still separated by selfish intentions, and reason is not pure. Therefore, when everything is reluctant, pushing oneself and others, a few hearts are justified and benevolent is not far away. This chapter says that the truth of all things is in my body, and the body is solid, and the Word is more than happy in me; If you do what you do, you will not tolerate it and be kind. (Zhu Xi, p. 350)
Zhu Zi believes that "all things are prepared for me" that is, "the truth of all things is in my body", that is, the meaning of "the mind has the principle of all", which is an additional word for interpretation. Judging from Cheng Zhu's system of thought, it seems that only this explanation seems to be very appropriate: "The so-called "those who are all in us are only the ones who are originally righteous, the fathers and sons who are originally related, and the husbands and wives who are different, all of which are originally in us." Small character cloud: "If the world says it today, it is not true." As the Zen family says, only a fight in the void, but there is no place for strength. (Li Jingde, ed., p. 1438) Zhu Zi's so-called "principle of all things", according to this play, that is, the righteousness of kings and subjects, the relationship between father and son, and the difference between husband and wife are the natural principles of things. This principle is inherent in the nature and is in the heart, so it is said that "all things are prepared for me." If we can see that this principle is as true as "stench and lustful", then we should not be forced to act, but reflexively and sincerely. If it does not reach this point, then practice forgiveness and seek mercy. Therefore, from Zhu Zi, "All things are prepared for me", it is a metaphysical fact; "Reflexive sincerity" and "forbearance" are the two levels in concrete practice. This explanation is very rational, and Zhu Zi uses this to criticize the path of mental realization as "like the words of a Zen master".
Zhao Qi and Zhu Zi both made statements from "knowledge". Zhao Qi said from the "known" of reality that after becoming an adult, he "knows everything in the world"; Zhu Zi said from the "rationality" of nature, the human heart has the "principle of all things". From a realistic point of view, "knowing everything under the world" has no time limit, and it is difficult to convince people by saying the word "prepared" and not choosing people; Metaphysically, there is no problem with this. The question is, is this metaphysical perspective inherent in Mencius? Is this metaphysical assertion acceptable to Mencius? Judging from Mencius's own rational path and the characteristics of pre-Qin thinking, this is unlikely. Although Mencius asserted that everyone has goodness, his so-called goodness refers to the development of goodness, not the truth of things. In the pre-Qin Dynasty, there was not yet a concept of "reason" as the ideological basis for unifying everything.
In general, the previous understanding of "all things are prepared for me" either fell into mysticism and became the realm of "All-That-Is" in the individual vitro; Either it falls into rational cognitivism as a result of cognition or a presupposition to cognition. These two paths are not interconnected, and each forms a path of interpretation and practice. However, both have a profound ideological background, which is not in line with Mencius's original intention.
<h1 class="pgc-h-arrow-right" data-track="70" >2, from the "sincerity" of "Zhongyong" to the "sincerity" of Mencius</h1>
"All things are prepared for me" and "reflexive sincerity" appear before and after, the two must have a deep connection, each other is the only clear context. Scholars in the past have all based on the explanation that "all things are prepared for me", which incidentally leads to the explanation of "reflexive and sincere". In fact, the concept of "sincerity" has a considerable core position in the Simeng family, so the following begins with a re-understanding of Mencius's concept of "sincerity".
The word "cheng" is twice seen in the Analects, both of which are adverbs. In the chapters of the Book of Rites other than "University" and "Zhongyong", "sincerity" mainly refers to the state of sincerity and respect between people and ghosts and gods. (See Sato Sato) The word "sincerity" in "University" is used in the word "intention", and honesty is used to be good and evil as the basic work of solid ambition. (See He Yixin) In the "Zhongyong", "sincerity" has become the core concept of Chengde's learning, unifying the way of heaven and man, and unifying the work and realm. In Mencius, the word "cheng" is mostly an adverb. As an important concept, in addition to "reflexive sincerity", there is the following paragraph:
If you are in the lower position and not in the upper place, the people cannot be ruled. Gain from the Upper Way: Unbelief in friends, Buddha in the Upper Way; Faith in friends has the way: things are close to Fu Yue, and Fu believes in friends; Pleasing to relatives has a way: reflexive insincerity, displeasure with relatives; Sincerity and righteousness: not knowing the good, not being sincere in its body. Is the sincere one, the way of heaven also; Sincere people, the way of man also. Sincerely and unmoving, not yet; Insincere, there are no activists also. ("Leaving Lou Shang")
Interestingly, a similar passage appears in The Mean:
If the lower position is not above, the people cannot be ruled; To attain the Tao: not to believe in friends, not to be superior; Believe in friends and have a way: do not go along with relatives, do not believe in friends; Obedience to the way of relatives: insincerity of the opposite, disobedience to the relatives; Sincerity is the way: not knowing the good, not being sincere. Sincerity, the way of heaven also; The sincerity of the people, the way of man. The sincere one does not reluctantly win, does not think, calmly in the middle of the way, and the saints also. Those who are sincere, those who choose the good and stubborn.
Before the above two paragraphs were "unclear and insincere", except for the difference between individual words, they were almost the same. Since the two are similar, there is a question of who cites whom. If it is advocated that "Zhongyong" came out early, it should be that "Mencius" quoted "Zhongyong"; If it is advocated that the "Zhongyong" came out late, it should be that the Zhongyong quoted Mencius. However, there is still great controversy in academic circles about the composition of the text and the age of the work of the Zhongyong. Since this issue is less likely to affect the thinking of this article, it will not be discussed here.
There are two important differences between the two texts after that: First, the "Zhongyong" says "those who are sincere, the way of man", while Mencius says "those who think of sincerity, the way of man", and "sincerity" becomes "thinking of sincerity"; Second, in the "Zhongyong", "sincerity" and "sincerity" are divided, and "sincerity" is interpreted by "choosing the good and stubborn", while Mencius goes beyond this meaning and speaks only from the relationship between "sincerity" and "movement" (in "Zhongyong", this relationship is mentioned in the next two chapters). What does the difference between "sincerity" and "sicheng" mean? What does It mean that Mencius does not have the corresponding explanation of "sincerity"? These questions involve the basic differences in thinking between the Zhongyong and Mencius.
"In the Zhongyong, sincerity is a central concept, but in Mencius, sincerity does not have such a status, and Mencius mainly uses the concept of benevolence ('benevolence, human heart'). (Liang Tao's interpretation, p. 211) In fact, in Mencius, "sincerity" is not only not a core concept, but its relationship with the core concept is also ambiguous. But at the same time, Mencius had "the one who is sincere, the way of heaven; Those who think of sincerity, the way of man is also", then the status of "sincerity" can not be said to be high. One possible explanation is that the idea of "sincerity" was not an invention of Mencius, but an inheritance; Mencius's theory of sincerity is to use its own ideological system to properly dredge, integrate or give play to the existing ideas of sincerity, and does not really take this as the starting point of its own thinking. In other words, the inconsistency between the status of "sincerity" itself and its position in the logical system of Mencius's thought may indicate that Mencius invoked the idea of the Middle Way.
The "sincerity" of the Zhongyong is first used to describe the Heavenly Dao: "Sincerity, the Way of Heaven." ...... Therefore, there is no interest in sincerity. ...... The way of heaven and earth can be said in a word. If it is not a thing, then its biology is unpredictable. "For things are not good" and "biological things are unpredictable" is the essence of heaven. This can also be used to describe the state of the saints, such as "the world is sincere, in order to be able to do its best; If you can do your best, you can fulfill your human nature; If you can fulfill the nature of man, you can fulfill the nature of things; If you can fulfill the nature of things, you can praise the cultivation of heaven and earth; You can praise the cultivation of heaven and earth, and you can participate with heaven and earth. ...... Only sincerity in the world can be transformed. ...... Only the sincerity of the world, in order to be able to pass through the great scriptures of the world, to establish the great foundation of the world, and to know the cultivation of heaven and earth", all refer to saints.
The relationship between "sincerity" and "holiness", that is, the so-called "sincere person does not reluctantly get in the middle, does not think about it, calmly in the middle of the way, and the saint is also". Don't be reluctant and natural, don't have to think and naturally have, calmly in the middle way. The description of this realm expresses the author's understanding of the saint as a saint in the Middle Way. Also, "Poetry Cloud: 'The Destiny of Heaven, Yu Mu is endless!' The reason why Gai Yue Tian is tian ye. 'It doesn't appear!' The Purity of King Wen's Virtue!' The reason why King Wen of Gai yue is Wen Ye is pure is also endless. If it is said that "not to be reluctant, not to think, to be calm" is the manifestation of the saint, then "pure is also endless" points to the essential state of the saint's heart and virtue. It is precisely because of the "pure and unceasing" mental virtue that there is a manifestation of "not being reluctant to get in the middle, not thinking about it, and calmly in the middle way".
Here, "virtue" is used to define the state of completion, and its essence is "sincerity", which is connected with the "heavenly way", and only "saints" are the same. The opposite of "virtue" is "goodness", and the opposite of "not being reluctant to get in the middle, not thinking about it, and calmly in the middle" is "choosing the good and stubborn". This confrontation between "virtue" and "goodness" can be seen very clearly in the first chapter of Zhu Jian's "Five Elements":
The form of benevolence is the action of virtue in the inner sense, not the action of the inner meaning. Righteousness is the act of virtue in the inner sense, not in the inner word of the deed. Etiquette is the act of virtue in the inner sense, not in the inner way. Wisdom is the act of virtue within, not in the inner deed. The holy form is the act of virtue within, not the deed of virtue in the inner sense. The five harmonies of virtue are called virtue. The sum of the four elements is called goodness. Goodness, humanity also. Virtue, heavenly path also.
It is generally believed that "Zhongyong" was composed by Zi Si, and after the excavation of Zhu Jian's "Five Elements", scholars mostly believe that it is zi si's work. (See Chen Lai, 2012, pp. 100-119) The first chapter of the Five Elements distinguishes between "virtue deeds" and "deeds," the former derived from inner mental virtue and the latter only in deeds. The five elements and harmony are called virtues. The sum of the four elements is called goodness. It is also said: "Goodness, humanity also." Virtue, heavenly path also. Virtue, which is originally humane, is it called the "Way of Heaven"? It belongs only to the saints, that is, "the five elements are all formed within and sometimes act, called gentlemen" (The Five Elements). If compared with the "Middle Way", "all forms are within" that is, the "purity and incessant" of the saint's heart and virtue, and "the time to walk" is the "calm middle way" expressed by the saint. This realm is in line with the Heavenly Dao, so the Five Elements are directly called "Heavenly Dao". This path of heaven is the opposite of humanity, which begins with the practice of good deeds.
In "The Mean", the opposite of "sincere" is "sincere". The "sincerity" of "sincerity" is the verb, which is equivalent to making it sincere, so that it reaches the state of sincerity. Attaining the state of sincerity is the realization of virtue. The basic approach is to "choose the good and be stubborn." Specifically, it is "erudition, interrogation, contemplation, discernment, and perseverance", and through learning, asking, thinking, and discerning, "being wise", "stubborn" and "doing". The ultimate goal points to "sincerity". Such a process of "goodness" and "sincerity" is also called "self-evident sincerity" in "Zhongyong". As for the "of sincerity", it basically refers to "one's own body". Therefore, "Zhongyong" has the saying that "sincerity has a way" and "honest people become themselves". However, the author does not say "sincerity" and "sincerity", but "sincerity", which is also considered. Because "sincerity" is not only "becoming oneself", but also contains "becoming a thing", that is, "the way of joining the outside and the inside", it cannot be "becoming oneself", so it is said with "sincerity". In order, the "sincerity" of "Zhongyong" is to devote itself to the way of becoming an adult through the way of "choosing the good and being stubborn" or "self-evident sincerity", so as to achieve the state of "sincerity" of virtue.
In Mencius, "The True One, the Way of Heaven" ("Leaving Lou Shang") shows that "sincerity" is still the essence of the Heavenly Dao and the saints, which is consistent with the Zhongyong. "The way of man is also the way of man" (ibid.) shows that the way of man to achieve sincerity is "thinking of sincerity". What is "si cheng"? It is generally interpreted as the pursuit of sincerity or the desire to achieve sincerity. This is the most common use of the word "thought", expressing the intention of an act. If this is the case, "Si Cheng" is no different from "Zhongyong" "Chengzhi".
Here, it is necessary to consider the unique position of "thought" in Mencius's thought. "The official of the heart thinks, the thought is obtained, and if he does not think, he must not also." The difference between the heart and other organs is that the mind can think and the latter cannot. Thought is the essential function of the mind as the mind. Using this function, you can get it; Without this function, it cannot be obtained. The resulting "of", that is, the heart of the four ends or the heart of conscience. Mencius also said, "Benevolence, righteousness, and wisdom are not from the outside, but I am inherent in it. Hence the saying: 'If you ask for it, you will gain it, and if you give it up, you will lose it.' The four virtues of benevolence, righteousness, and wisdom are not given from the outside, but are inherent in the human heart; If one cannot know oneself, one simply does not think. The so-called "get" and "don't" are not have or don't have, but conscious or unconscious, self-aware or unconscious. Compassion, shame, right and wrong, and resignation are originally possessed by everyone, but ordinary people have failed to distinguish between them, and they have failed to consciously recognize them as the end of the four virtues, so although they exist, they still do not have them. We must achieve self-consciousness and self-awareness from a state of unconsciousness and self-awareness, and be willing to recognize that the "four hearts" are inherent in me, and the crux of it lies in the word "thinking." Mencius's "thought" is to identify it from the phenomena of human emotional reactions, that is, from the reality of human activity, to see the development of his good heart, to confirm its essential connection with the corresponding virtues, and thus to identify it as the "four-terminal mind" inherent in man. In short, Mencius's "thinking" is mainly a reflective self-consciousness of the goodness of the original mind.
"Si Cheng" is a moving guest structure. The interpretation of "wanting sincerity" and "pursuing sincerity" is to regard "sincerity" as a form of completion ("sincerity" or "sincerity"), and accordingly, "thinking" indicates an intention. There is also a line of thought that is sincere from the sexual aspect. "The Way of Heaven for Those Who Are Sincere", Zhao Qi's note: "Those who teach people the nature of sincerity and goodness, Tianye." Hence the Heavenly Dao. (see Jiao Xun, p. 509) It is not correct to interpret "sincerity, the way of heaven" as "to teach people the nature of sincerity and goodness"; However, it is possible to interpret the sincerity of "thinking sincerity" with the "nature of sincerity and goodness". Liang Tao believes: "Since the 'Way of Heaven' is sincerity, and human nature is produced by heaven——— 'The Meaning of Destiny' in "Zhongyong", then people also have sincerity. ...... 'Sincere thinker' is to reflect and seek inner sincerity, and the phrase "Zhongyong" means the same thing, which means that sincerity is manifested through hard work. (Liang Tao's interpretation, p. 211) It is inappropriate to confuse the Zhongyong with Mencius, and it is inappropriate to directly correspond "sincerity" to "the predicate of the Mandate of Heaven." However, it is appropriate to take "thinking sincerity" as "reflecting and seeking inner sincerity.".
Since Mencius's thinking is mainly a reflective self-consciousness of the goodness of the original mind, then the "sincerity" of "thinking sincerity" should correspond to the goodness of the original mind, and the so-called "nature of sincerity and goodness" is also. In Mencius, the goodness of the four ends is relative to the virtue of benevolence, righteousness, and wisdom as its state of realization. Similarly, the "nature of sincerity and goodness" is relative to the "sincerity" or "sincerity" that is its complete form. Both statements express the same truth. Judging from the consistent rationale of Mencius's thought, the realization of the virtue of benevolence, righteousness, and wisdom must stem from the recognition of the four ends of the heart of benevolence, righteousness, and wisdom, and also from the expansion of the heart of the four ends. Then, in the same way, the realization of sincerity must come from the self-consciousness of sincerity and goodness, and the expansion of sincerity, which is a process of "thinking-sincerity". It means that by exerting the essential function of the mind, reflexively realizing the inherent goodness of the heart, it is preserved and expanded.
However, in this way, the "sincerity" of the "sincere" refers to "sincerity", and the "sincerity" of the "sincere person" refers to the "sincerity". The former is the completion state of "sincerity", and the latter is the "end" and "talent" of "sincerity". Is it feasible to have different meanings for the same word "sincerity"? Here we can refer to Mencius's treatment of the relationship between "virtue" and "virtue". Mencius believed that everyone has the heart of compassion, shame, resignation (or respect), right and wrong, and called it the "end" of benevolence, righteousness, and wisdom: "the heart of compassion, the end of benevolence; Shame, righteousness; The heart of resignation, the end of etiquette also; The heart of right and wrong, the end of wisdom also. At the same time, Mencius called him Ren Yi Li Zhi directly: "The heart of compassion, Ren Ye; Shame, righteousness; Respectfully, courtesy also; The heart of right and wrong, chi also. The two theories are different, but there is no contradiction. To call it the "four ends" is in keeping with its reality; Calling them the "four virtues" is in keeping with their essence. As the beginning of the virtue of benevolence, righteousness, and wisdom, the four can be expanded and filled, and can become the virtue of benevolence, righteousness, and wisdom; But they are not yet the reality of virtue in themselves. Therefore, from a practical point of view, it can only be said to be the "four ends", not the "four virtues". At the same time, the essence of compassion is benevolence, the essence of shame is righteousness, the essence of the mind of resignation is etiquette, and the essence of the mind of right and wrong is wisdom. This is from its initial origin, which shows that it is homogeneous with the four virtues. It is in this sense that there is "kiss, benevolence; Respect for the elders, righteousness also. Without him, the world is also reached" ("On the Heart"). Benevolence, not just kissing; But kissing is Ren, and it is the original beginning of Ren. Righteousness is more than just respect for the elders; But reverence for the elders is righteousness, and it is the beginning of righteousness. Therefore, it is only known that it is the world. The four hearts, as the ends and talents of the four virtues, have the same essence as the four virtues, so Mencius called them "four ends" on one side and "four virtues" on the other. Analogous to the relationship between "sincerity" and "sincerity", "sincerity" is like "the end of sincerity"; "Sincerity" is called "sincerity", which is the same logic as "the heart of the four ends" and "four virtues".
If this is the case, the connotations of "sincerity" in "Zhongyong" and "Sicheng" in Mencius are very different. "Sincerity" is literally only the realization of "sincerity", and the implied way is "choosing the good and stubborn"; "Si Cheng" is literally made clear, and only with the self-consciousness of sincerity as the premise is possible. This difference can also be seen elsewhere in the two texts. In the above quoted paragraph, followed by "the one who thinks of sincerity, the way of man also", Mencius mentions the relationship between "sincerity" and "movement". This relationship roughly corresponds to the following chapter of the "Zhongyong": "Second to the song." Qu can have sincerity, sincerity is form, form is writing, writing is bright, bright is moving, moving is changing, and change is transformation. Only sincerity in the world can be transformed. In The Middle Way, "Zhiqu" is a way of humane practice, which is equivalent to "choosing the good and stubbornly" This means that if we can do our best in making small choices and persevering in the ququ, we can gradually have the work of form, writing, clarity, movement, change, and transformation. The relationship between "sincerity" and "movement" mentioned by Mencius seems to follow this chapter of the Zhongyong. But he only mentioned the relationship between "sincerity" and "movement", and did not mention the way of "making a song" or the method of "choosing the good and stubborn". This should not be a simple oversight, but a result of the two different perceptions of the path. The "sincerity" of "Zhongyong" begins with academic speculation; The "sincerity" of Mencius begins with the self-realization of the goodness of the original mind. Mencius acknowledged the realm of sincerity, but did not agree with Zi Si's method of attaining sincerity.
In fact, Mencius had his own expression of the stage of humane practice. He said: "What is desired is good, what is self is faith, what is full is beauty, what is full and radiant is great, what is great and transformed is holy, and what is holy and unknowable is God." ("Under the Heart") The goodness that can be desired lies in the faith of one's own words, the beauty of the accumulation, the greatness of the glorious seeing, and the transformation into the holy of the world, the holy unknowable and unpredictable God. According to the saying of "Zhongyong" that "only the world is sincere to be able to be transformed", Mencius's passage shows his understanding of how to achieve "sincerity", which can be compared with the "Zhiqu" chapter of "Zhongyong". "Desirable is good" refers to having an intrinsic desire for goodness. According to Mencius, "believing in the meaning of having oneself" is to realize that the heart of the four ends of benevolence, righteousness, and wisdom is "inherent in me", that is, to realize that "benevolence, righteousness, wisdom is rooted in the heart". "Fulfillment is beauty", that is, the heart of these four ends is expanded and filled, and it is seen between forms, which is equivalent to the "sincerity form" of "Zhongyong". "Full and glorious is great", which is equivalent to "the form is written, and the writing is clear". "The great and the transformed are sacred, and the holy and unknowable are the gods", which is equivalent to the "ming is moving, moving is changing, and changing is the embodiment" of "Zhongyong", which is the expression of "sincerity".
There is a correspondence between the formulations of the latter stages of the two, and the difference is only in the beginning. "The Mean" begins with the "Zhiqu" and deduces its small goodness, which is achieved through academic speculation; After knowing the good, "choose the good and be stubborn", that is, "the qu can have sincerity". In this way, it gradually accumulated. Although Mencius also began with "ming shan", this "ming shan" appeals to the realization of likes and dislikes in the heart, which is "desirable and good". Because Mencius believed that man has an intrinsic preference for goodness, that is, as the poem says, "The people's bing Yi is Good is Yi Virtue." Therefore, "goodness" must also be reflexively sought. On this basis, the realization of the inherent goodness of the mind, "I am inherent", can be described as "faith". In the past, it gradually expanded to the point of sincerity.
<h1 class="pgc-h-arrow-right" data-track="72" >3, "Everything is ready for me" in the "reflexive and sincere" clue</h1>
Mencius's "si cheng" is a path of seeking "sincerity and goodness" inwardly, and expanding accordingly to achieve "sincerity". In Mencius's view, this is the basic way for people to generate virtue, so it is said that "those who think of sincerity, the way of man." Because its basic feature is reflexive inward seeking, "Dedication to the Heart" is also called "reflexive and sincere".
Reflexive and sincere, why is it "happy to be big"? Zhu Zi said: "Sincerity is really the truth." Checking one's own life is not in arrears, the matter is really loyal, the father is really filial, the look is not ashamed of the heavens, the stoop is not stooped to people, and the joy is greater than this!" (See Li Jingde, ed., p. 1438) This statement is generally good. Whether there is happiness or not, it should be recognized from the heart. Gentlemen have three pleasures, the second of which is: "Look up to the heavens, and do not bow down to people." For Mencius, to truly be "worthy of heaven", it is necessary to be able to recognize the four talents given by heaven at the moment, and to have the heart and cultivate the nature to do things. Otherwise, "there are those who are four ends and claim to be unable to do so, and those who are thieves." ("Gongsun Ugly Shang") can not be benevolent and righteous, is "self-violence" and "self-abandonment" also. (See "Leaving Lou Shang") Self-thief, self-violence, and self-abandonment are all unfinished sexual divisions, and they have not been able to make a life. True bliss awaits the full realization of innate goodness. "Sincerity", so "Le Mo Da Yan".
Then Mencius said, "Do what you forgive, and ask for mercy." This sentence is different from the previous sentence, and the families are mostly distinguished from high and low. For example, Zhu Zi said: "Reflexive and sincere is benevolent, and if there is insincerity, it is like a private intention, and the reason is not pure." Therefore, when everything is reluctant, pushing oneself and others, a few hearts are justified and benevolent is not far away. (Zhu Xi, p. 350) The former is the attained benevolence, and the latter is the unkind and seeks benevolence through forgiveness. Therefore, Zhu Zi agreed that the former was a matter of great sage and the latter was a matter of scholarhood. (see Li Jingde, p. 1436) But this understanding is simply to say "reflexively and sincerely" from the result. In fact, "reflexiveness and sincerity", as the basic path of Mencius's learning of virtue, is said in conjunction with work and realm. In this field of view, the benevolent side of "forgiving" is precisely a specific form of "reflexive and sincere". Here, Jiao Xun's invention deserves attention: "I am also a man, I can feel good, then human nature can also feel good, human feelings are the same as my feelings, human desires are the same as my desires, so all things are prepared for me." If you want to stand up for others, if you want to reach others, if you don't want to do what you don't want, that is, reflexively and sincerely, that is, forgive and act. The virtues of the saints, the love of all things, are also close to the body. (Jiao Xun, p. 883) Jiao Xun's interpretation of "all things are prepared for me" in terms of human feelings and desires seems to be simplified. But to say "act with forgiveness" means "reflexively and sincerely" is an insight. For the purpose of "forgiving" is to be considerate and seek everything from one's own body, to take one's body closely, to push oneself and to others. The former is "reflexive", and the latter is close to "sincerity". Therefore, Mencius's use of "forgiving and acting" to "reflexive and sincere" is not a lowering of the level, but precisely a specific way of seeking benevolence by "acting with forgiveness" to illustrate "reflexive and sincere".
"Reflexiveness and sincerity" is the fundamental path of Mencius's learning of virtue and the essence of Mencius' thought. But merely speaking of "reflexiveness and sincerity" has not yet explained the ideological premise of this path. This omission is obvious if compared to other similar formulations in Mencius.
Whoever has four ends in me, knows that all are expanded and filled, if the fire begins, the spring begins. ("Gongsun Ugly")
He who does his best knows his nature. If you know its nature, you know the heavens. Have their hearts, cultivate their nature, so everything is also. ("Dedication")
"There are four ends to me" is the premise, and "expanding and filling" is the corresponding work. "Dedication" and "intellectuality", that is, the recognition of the four ends of the mind as the nature of "I am inherent", are prerequisites; "Intention" and "nourishment" are the work after that. According to Mencius, scholars must first realize and recognize the four ends of the mind that they have, and on this basis they can be preserved and expanded. Compared with this chapter, "reflexive and sincere" only talks about the work of preservation and expansion, and does not explain its ideological premise. The latter, most likely, is the purpose of "all things are for me". In other words, "All things are in me" is probably another way of saying "I am inherent in the heart of the four ends."
Specifically, "all things are prepared for me." In this sentence, Zhao Qi's note: "Things, things." And "Yao Shun's knowledge, not everything, urgent first"(ibid.), Zhao Qi's note: "Things, things also." Yao Shun did not know all the things of the hundreds of works. (See Jiao Xun, p. 950) Things, i.e., things, can refer to all things under the heavens and all personnel activities. Among all the things under the heavens, the most important and fundamental thing for Confucianism is the practice of human ethics. Therefore, "Zhongyong" says: "The monarch is also a subject, a father and a son, a husband and wife, a kundi, a friend, and a master of the five worlds." The so-called "Tao", that is, "the road of the common cause of the world". The so-called "things" of "University" mainly refer to such humanistic things as "being a king", "being a subject", "being a father", "being a son of a man", "having friends with the people", or "qi family", "governing the country", "peaceful world" and other social and political practices. (See He Yixin) Only because these humanistic socio-political practices are the outline of the practice of life.
Following the analysis of the word "thing", the word "preparation" is not difficult to understand. Ready is ready and sufficient. "All things are in me" does not mean that all things are present in my mind, or that all things are in my heart, but that the foundation of the possibility that all things are all things is in me. This "all things" refers to human things. Therefore, "all things are all things", that is, human things are what they are. In the Confucian view, the reason why humanities and humanities are humane things is that their specific practice meets the corresponding normative requirements. If you take Confucius as saying, "A king, a subject, a father, a son." (Analects of Yan Yuan) Junru Jun, is Jun; If a subject is a subject, he is a subject; The Father is the Father, the Father; A son is like a son, but a son. If you use the words of "University", that is, "To be a king, to stop at benevolence; To be a subject, to be respectful; As the Son of Man, ends in filial piety; Fatherhood ends with mercy; Friendship with the people of the country ends with faith. "Stop at benevolence, and then the king is the king; Stop at respect, and then the subject is the subject; End in filial piety, and then the Son is the Son; Stop at mercy, and then the Father is the Father; Stop by faith, then the people. If the corresponding requirements are not met, then the king is not a king, the subject is not a subject, the son is not a son, the father is not a father, the people of the country are not the people of the country, and they are not things. The practice of humanity depends on the corresponding virtues. With this virtue in accordance with this rule, one becomes a human being; Without this virtue, it will not be this thing. Therefore, it can be said that the corresponding virtue of man is the ultimate determinant of human things becoming human things. It is in this sense that "The Mean" says: "Those who are sincere, the end of things, and the insincere have nothing."
For Mencius, this corresponding virtue has its roots in human nature. Mencius said: "Benevolence is also to fathers and sons, righteousness is to kings and subjects, etiquette is to guests and lords, wisdom is to sages, saints are to heavenly paths, fate is also, there is sex, and a gentleman is not a destiny." The Father, the Son, the King, the Subject, the Guest, and the Lord are things, and there is benevolence and father and son, righteousness is a king, and courtesy is a guest. These three, together with wisdom and holiness, are subject to the constraints of realistic conditions, and their ends and talents are possessed in human nature, so it is said that "there is a nature, and a gentleman is not a destiny."
The foundation of things as things lies in the corresponding virtues; The corresponding virtue is also embodied in human nature. Therefore, the so-called "all things are prepared for me" is nothing more than saying: the virtue of benevolence, righteousness, and wisdom that makes human things become human things, "I am not from the outside, I am inherent" ("Confession"). But this "having" is only a possibility to be developed. In order to fully realize the virtue of benevolence, righteousness, and wisdom, and make things into things, it is also necessary to reflexively recognize the original mind inward, coupled with the work of preserving and expanding, so "reflexive and sincere, happy and great" ("Dedication"). As a concrete way, it is to seek standards inwardly, to push and to people, so "to forgive and to seek kindness" (ibid.). In this way, Mencius's chapter is consistent from the pre-thought to the path of work to the specific method of practice.
It is worth adding that the above all started from "things, things". However, "thing" at that time can also refer to a concrete being. For example, "Everything is the same, but the heart is what it is" ("Liang Hui Wangshang"), "The unevenness of the husband and the things, the love of the things" ("Teng Wen Gongshang"), "Therefore, it is nourished by it, and nothing is long; Nothing is lost, nothing is destroyed" ("On the Confession"), "Flowing Water is a Thing" ("On the Heart"), and so on, all in terms of existence. As a confirmation, the "all things" in the so-called "neutralization, heavenly status, and cultivation of all things" and "all things breed together without harming each other, and the Tao is parallel and not contradictory" also refers to natural creatures between heaven and earth. If Mencius's "all things" are natural things, then the meaning of "all things are in me" is different from the previous statement, but it is not incomprehensible. Similarly, the nature of all things is prepared for me because the formation of all things is subject to my participation. Therefore, "Zhongyong" says: If man can achieve the way of neutralization, then the heavens and the earth become the heavens and the earth, and all things are cultivated into all things. It is too high to say that the activities of man make heaven and earth heaven and earth; But it can also be understood from the bottom line: if man cannot achieve the way of neutralization, he is likely to intervene and destroy the movement of heaven and earth and the survival of all things. And, "Only the world is sincere, in order to be able to do its best; If you can do your best, you can fulfill your human nature; If you can fulfill the nature of man, you can fulfill the nature of things; If you can fulfill the nature of things, you can praise the cultivation of heaven and earth; You can praise the cultivation of heaven and earth, and you can participate with heaven and earth. "Counselors of the cultivation of heaven and earth, the nature of all things, and ultimately lie in the fact that people can do their best. In short, the transformation of all things is yet to be realized by man, and it is all related to man's virtue. For Mencius, the latter has its own roots in human nature. In this sense, it can also be said that "all things are prepared for me". Although there is no similar explicit expression in Mencius, there are also "gentlemen to things, love and benevolence; Yu Minye, benevolent and affectionate. Be kind to the people, and love the people and love things" (ibid.). To be close to one's relatives, to be kind to the people, to love one's things, all come from me. This is not a sense of "all things are prepared for me". Of course, from Mencius's consistent line of thought and fundamental concern, "all things are prepared for me" is more reasonable.
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From mencius's original intention, "all things are prepared for me" means that all things become the basis for all things, and even if human things become the virtues of human things, they are within the nature of "me"; If we can reflexively seek inward thinking, recognize the four ends of the mind, and cultivate and expand it, so that its ultimate realization is the path of "reflexive sincerity". In this context, "all things are prepared for me" as a way of confirming Mencius's theory of sexual goodness, is the premise of thought; "Reflexive and sincere" as a way of expressing Mencius's learning of virtue is the path of work. The path from the pre-thought to the work is consistent, and there is no element of mystery in it. Later generations did not understand Mencius's original intention, and because of the mysteries of his expression, he attached the experience of enlightenment of his own mind, so that "all things are prepared for me" and then took over the Vipassana experience of "All-That-Is" and became the beginning of "Confucian mysticism". But this is not the true face of Mencius's thought.
In contrast, Zhao Qi and Zhu Zi's explanation is more simple. They all want to understand "all things are prepared for me" in a rational way, and they all understand "things" in terms of "things". In particular, Zhu Zizhi's statement looks quite similar to the understanding of this article. As quoted above, "The so-called one who is all things in me is only the one who is originally righteous, the father and son who are originally related, the husband and wife who are different, and so on, all of which are originally in me" (Li Jingde, ed., p. 1438). This is all from a humanistic point of view. The same is to interpret "things" in terms of humanities, and also to emphasize the corresponding human norms, and the difference lies in the understanding behind them. Zhu Zi regards this norm as the principle of humanity and things, and believes that this principle is inherent in my heart, that is, "all things are prepared for me." This article argues that the realization of this norm depends on the corresponding virtue, and this virtue is rooted in my heart, so it is said that "all things are prepared for me." In fact, although the word "reason" is not the basic concept of Mencius, the way of thinking of "the principle of all things" cannot be said to be completely groundless in Mencius. "The poem says: 'Born to be a people, there are things and there are rules.' The people's bing yi, good is Yi de. Confucius said: "For this poet, he knows!" Therefore, there must be rules for things, and the people's bing Yi is also good, so it is good to be Yide. The so-called "rules" of "having things and having rules" are equivalent to the "reasons" that Zhu Zi said. "Things have things" is actually an important proposition of Mencius. But the problem is that Mencius did not stay in the "rules of things", but directly corresponded to the virtues of man. So that benevolence, righteousness, and propriety are also regarded as virtues as material principles, and the latter is the focus of Mencius's concern. Therefore, "benevolence is also to the father and son, righteousness is to the king, etiquette is to the guest, wisdom is to the sage, and saint is to the heavenly way" ("Under the Heart"), Mencius said "there is a nature", indicating that the benevolence, righteousness, and etiquette in this mainly refer to virtue. Its end is in my heart, so it is said that "all things are prepared for me."
In the final analysis, Zhu Zi used the "principle of all things" to explain to me that "all things are prepared for me", which is determined by Zhu Zi's understanding of Mencius's theory of sexual goodness; This article argues that "all things are prepared for me" means that the virtue basis for all things becoming all things is sufficient for me, which is due to the author's understanding of Mencius's theory of sexual goodness. The two different ways of interpreting them stem from different grasps of Mencius's theory of sexual goodness in general. This is exactly what I said at the beginning of this article, and the meaning of analysis begins with synthesis.
Excerpt from Philosophical Studies, No. 2, 2020.
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