Thick black school

Chapter 34 The Trend of Chinese Academics (3)
Han Fei's study originated from Xunzi, who advocated that his nature is evil, and he should be punished with etiquette.Han Fei thinks that the ruling power of etiquette is weak and the ruling power of law is strong, so he talks about criminal names. From this, we can know that Huang, Lao, Shen, Han, Meng, and Xun are all consistent.What kind of disease, what kind of medicine to take.It harmed Ying Qin's disease, so Huang Lao was used as the medicine in the early Han Dynasty, and Liu Zhang's disease was harmed, so Kongming medicine used Shen Han.Confucianists see that Qin Shangxing name, as for the subjugation of the country, think that it is absolutely impossible to apply Han's learning, this is a theory that does not know how to adapt.Shang Yang reformed, Qin became prosperous and strong, arrested the first emperor, and unified China. Seeing the study of criminal names, it has produced great effects. If you continue to use it, it will be like dying. up.The doctor went and used Glauber's salt and rhubarb as a regular medicine. How can I not get sick or die?Yu Glauber's Salt Rhubarb He You, Yu Doctor He You.

[-]. The reason why Confucius did not talk about nature and the way of heaven

In the "Book of Rites", Confucius repeatedly said, "I heard what the old men said", which shows that his knowledge originated from Lao Tzu.To the greatest extent, you can only fight against Lao Tzu, and you must not surpass Lao Tzu.Historical records: "Confucius was in the Zhou Dynasty and asked Lao Tzu about the rites. When he went, he said to his disciples, 'I know birds can fly, fish I know they can swim, and animals I know they can walk. Those who walk can be used as guides, and those who swim can be used as guides. As for the dragon, I don’t know how it rides the wind and clouds to the sky. When I see Lao Tzu today, it looks like a dragon.” This kind of surprise and admiration is like a bearded man who dies silently when he sees Li Shimin. . "The Biography of Qiu Ran Ke" contains: Taoist said that Qiu Ran said, "This world is not a public world, so others can do it." Qiu Ran also left China and went overseas to Fuyu to find another life.It was exactly this situation when Confucius saw Lao Tzu.Lao Tzu said: "If you lose morality, then you will be virtuous; if you lose virtue, you will be benevolent; if you lose benevolence, you will be righteous; if you are unrighteous, you will be polite." .Although Laozi's theory contains the rules of governing the world, it is slightly unclear.He specifically talked about morality, focusing on benevolence, righteousness and propriety, without further discussion.Confucius saw through this purpose, and devoted his life to benevolence, righteousness and propriety, and listed out the methods of governing the country and the world in detail.So Laozi talked about morality, and Confucius talked about benevolence, righteousness and propriety. As a result, Confucius and Laozi became equals.Confucius was from the north, with a somewhat forceful and pretentious nature. Although he admired Lao Tzu, he didn't want to live under him.This is like Yun Shouping in the Qing Dynasty, who was good at painting landscapes. When he saw Wang Yangu's landscapes, he couldn't surpass them.Confucius did the same to Lao Tzu.The two of them talked about morality and benevolence, righteousness and propriety, which can be said to be a division of labor.

"The Analects of Confucius" contains: Zigong said, "The articles of the master can be obtained and heard, but the master's words about nature and the way of heaven cannot be heard." Why does Confucius not talk about nature and the way of heaven?Because of nature and the way of heaven, Laozi has already said it all, and there is nothing Confucius said.why?Talking about nature and the way of heaven cannot be separated from the word "nature". Laozi proposed the word "nature", and he has already explored it. Confucius can't say anything new, so he won't say it.Lao Tzu said: "To the extreme of emptiness, to keep quiet." May I ask what is caused?What are you guarding?This is clearly speaking from the heart. A study case of the Song, Yuan and Ming Dynasties is full of imaginary and static characters. After all, it does not fall within the scope of "Zhi Xu Xu Jing", but it is more detailed.There are many places in Laozi's book that say the way of heaven, such as: "The sky is long and the earth is long, and the reason why the sky and the earth are long and long is that they can live forever because they do not grow on their own." Heaven and earth cannot last long, let alone human beings.” “Heaven is good at winning without fighting, and responding without saying anything. Draw your bow, the tall one suppresses it, the low one lifts it up, the capable one damages it, and the deficient one makes up for it." Lao Tzu's words like this directly describe the transformation of heaven and earth into all things, the interaction between heaven and man, the way of heaven, blessings, goodness, misfortune, all kinds of reasons , are included, from the everlasting to the eternal.Even if Confucius was asked to talk about the way of heaven, he could not go beyond his scope, so he had no choice but to stop talking.Lao Tzu said, "There is a mixture of things, and they are born innately." Confucius also saw it. He praised Zhouyi and named this thing Tai Chi. People, start with sincerity.

Nature and the way of heaven cannot be discussed without the two words of nature. How can we see it?Most people say that Confucianism in the Song Dynasty received the true biography of Confucius, and Zhu Zi collected the great achievements of Song studies. Zhu Zi devoted all his energy to the annotations of the Four Books. Try using the annotations to study the chapter "Sex and the Way of Heaven, which cannot be obtained but heard." Zhu Zi's annotation Said: "Nature refers to the principles of heaven that humans receive, and the way of heaven refers to the essence of natural principles. In fact, they are the same principle." Doesn't this clearly put forward the word "natural"? "The Doctrine of the Mean" "Heaven's destiny is called nature, and straightforwardness is called Tao." Zhu's note: "Following the law, the way is still the way, and the characters follow the nature of their nature, so among the daily things, there is no way to do it. Road, so the so-called Dao.” Didn’t the word “nature” come up again?Mencius said: "The nature of speech in the world is just as it is, so it is based on profit, and what is evil to the wise is to chisel it. Just as the wise are like Yu's walking in water, there is no evil more than wisdom. Yu's Walking in the water, doing what it does without doing anything, just like a wise man also doing nothing, the wisdom is also great. The sky is high, the stars are far away, if you seek the cause, the day of a thousand years will come, you can sit and do it." This chapter talks about nature and the way of heaven. Zhu's commentary: "The benefit is smooth, and it is also about its natural force...The so-called reason must be based on its natural force...Water in the mountains is not because of nature. ...Yu's movement of water was guided by its natural force...Cheng Zi said, this chapter is specially written for wisdom. Foolishly speaking, the principle of things is not natural, and following it is great wisdom." Zhu Zhu The five mentions of the word "nature" show the nature and the way of heaven, but it is impossible to explain without the word "nature".Now that Laozi has said all, it is appropriate for Confucius to say no more.

[-]. The similarities and differences among the three religions of Confucianism, Buddhism and Taoism

During the Spring and Autumn Period and the Warring States Period, all countries were competing with each other, and at the same time, a hundred schools of thought were contending in academic circles. After the Qin Dynasty, the world was unified, so theories followed the will of the monarch, and they were also unified.In the Qin Dynasty, the legalist theory was followed, and other theories were rejected.At the beginning of the Han Dynasty, it was changed to worship Huang Lao, and Emperor Wu of the Han Dynasty published the Six Classics and dismissed hundreds of schools.From then on, he devoted himself to the study of Confucius.And Laozi's theory is also very powerful.Confucianism and Lao Er have become two major rivers in China.Later, Buddhism spread more and more when it was introduced into China, and it became the three major rivers.In the same area, they push each other, and after a long time, there is a natural tendency to merge, so the theory of Song Confucianism came into being.

If we want to talk about the theories of Confucianism in the Song Dynasty, we must first study the similarities and differences of the three religions. The ancients have said a lot about the similarities and differences of the three religions, so we don't need to talk about them, but we can add: the three religions all aim to return to their roots.Mencius said: "The foundation of the world lies in the country, the foundation of the country lies in the family, and the foundation of the family lies in the body." But returning to the body cannot stop.Mencius also said: "When a child was a child, he did not know how to love his relatives, and his elders, and he did not know how to respect his elder brother." It can be seen that Confucianism returns to its roots until it returns to childhood. The book "Lao Tzu" repeatedly talks about babies, so may I ask whether Mencius's babies are the same as Lao Tzu's babies?The answer: different.why?Mencius said that children who can love relatives and respect brothers are about two or three years old, or one and a half years old.Lao Tzu said: "It's like a baby before it's born." "Shuowen": "Children, children also laugh." Babies who haven't laughed yet, of course, refer to those who have just come to the ground.Lao Tzu also said: "Bones are weak and tendons are soft but firm." Newborn children hold their hands very tightly.It can be seen that the babies mentioned by Laozi really refer to those who have just come to the ground.Mencius said that children know love and respect, and they are knowledgeable.It can be seen that Lao Tzu returned to the original and went one step further, so as to return to the baby who just came to the ground.

But what Lao Tzu established, although he is ignorant and desireless, he still has a heart, so he said: "A sage should have no heart, and take the heart of the people as his heart."The Zen family often teaches people to "look at the faces of their parents before they were born", which is actually through the mother's womb, which is a step further than Lao Tzu's baby.The three of them are in a line. Suppose there are A, B, C, D, and G at the mouth of a line. Return to A.We can call this line "return to the original line".From this we can see the similarities and differences of the three.To say that they are different, all three of them are going backwards along the line of return, which is the same.To say that they are the same, Confucianism goes back to point C, Laozi goes back to point B, and Shishi goes back to point A. They can be said to be different, so the sameness and difference of the three religions are all plausible.In short, how to view.

"University" said: "Those who want to cultivate their body first straighten their minds, and those who want to straighten their minds first sincerely." From body characters to two levels, to mind characters, start with sincerity.But if there is me, Lao Tzu thinks that if there is me, there will be others, and when people and me are opposed, many conflicts and disturbances will arise, and endless fights will occur.To have me is the body, so it is said: "The reason why I have a big patient is because I have a body." If there is no self-body, then people and me will become one, and there will be no disobedience to others, no competition with the world, and no longer a person. There will be glue disturbances.Therefore, it is said: "If I have no body, what trouble do I have?" All kinds of ridicules in Zhuangzi's books, and Laozi's saying that Confucius said, "Get rid of the son's arrogance and desire, wanton sex and lust," etc., are all the same. According to this principle, as Lao Tzu said, what state is it?This is what he called "in a daze, in a trance", that is, the state of "baby is not yet a child". According to Buddhism, this state is the eighth consciousness. Shi Shi went a step further and broke this state. Consciousness, and become the wisdom of the great circle mirror, and then even the wisdom of the great circle mirror is broken, which is what the Heart Sutra says, "no wisdom and no gain".

According to the above, it seems that Shi Shi’s state is beyond Lao Tzu’s reach, and Lao Tzu’s state is beyond Confucius’ reach, and it’s not the same. Fo’s words are wonderful, and Lao Tzu said: “Return to the daily life.” He also said: “ Mysterious and mysterious, the gate of all wonders." Why can't Lao Tzu reach Shi Shi's wonderful realm?Confucius didn't mean to strengthen the ego, and said: "There is nothing to do and nothing to do." Shi Shi said that you are clinging to the ego, so why did Confucius break it?But although the three religions are on the same line, they are all independent in the end, and the purposes of their teachings are different.If the Shi family wanted to be born, he had to trace back to his parents before they were alive, and even break the heart characters before he could be born. Since he was going to be born, so the world's rituals, music, punishments, etc., will not be studied in detail.If Confucius wants to govern the world, he must work on personnel matters. The occurrence of personnel affairs starts from the mind, and the purest mind is like a child in childhood. Therefore, we start from the study of the child in childhood and work hard with sincerity. And rectify the mind and cultivate the body, so that the family can govern the country and the world.Since his purpose is to rule the world with compassion, he will not discuss in depth the theory of Nirvana's destruction.Lao Tzu focuses on prying into the origin of good fortune, so he abandons sages and wisdom, ignorant and desireless, and comprehends the beauty of stillness, emptiness and carefreeness in the most emptiness and tranquility, so he is like a newborn baby.Going backward is the law of the world, and going forward is the law of the world.He said: "It's better to keep the middle than to talk too much."There are twelve volumes of Shishi Sanzang, and Confucius' poems and books Yili Chunqiu, which can be regarded as saying a lot.Lao Tzu is unwilling to say more, and only has more than 5000 words in a simple way, choking on point B to make an argument, which contains the meaning of "hidden but not active".What he meant was to integrate the entry into the world and the exit into the world into one, reveal the principles, and wait for others to study it by themselves.To sum up, Shi Shi only talked about the law of the world, Confucius only talked about the law of the world, and Laozi integrated the law of the world and the law of the world. This is the difference between the teachings of the three of them.

Lao Tzu said: "To the extreme of emptiness, to keep quiet, all things work together. After we look at it, there are all kinds of things, each of which returns to its root. Returning to the root is called quiet, and quiet is called returning to life." Converge inward step by step, return to the root and return to life, and then develop outward step by step, so he said: "Cultivate it in the body, its virtue will be true, cultivate it in the home, its virtue will be manifested, cultivate it in the country, its virtue will grow, cultivate it In the state, virtue will be abundant, and if it is cultivated in the world, virtue will be universal." The learning of Confucius was obtained from Laozi, and the steps are the same. "University" said: "In ancient times, those who wanted to enlighten the world first ruled their country; those who wanted to rule their country first ordered their families; Rectify one's heart; if one wants to rectify one's heart, one must first be sincere in one's intention." This is step by step inward convergence. "Sincere sincerity, then the heart is upright, the heart is upright, then the body is cultivated, the body is cultivated, then the family is in order, the family is in order, then the country is governed, the country is governed, and the world is peaceful." It is developing outwards step by step.Laozi's work of returning to the root and returning to life is the same as Shi's, from "cultivating the body" to "cultivating the world", which is the same as Confucius, so Laozi's study can penetrate both Confucianism and Buddhism.

Northerners like to eat noodles, while southerners like to eat.Confucius opened a shop to sell noodles, and Sakyamuni opened a shop to sell rice.In Laozi’s restaurant, there are both noodles and rice. We like to eat some kind, just go to a certain store. You can’t ask everyone to eat noodles, seal up the shops that sell rice, and you can’t tell everyone to eat. The shop is closed.Those who sell noodles may not be able to cook, and those who sell rice may not be able to cook noodles.However, the purpose of opening a store is different.Confucianism, Buddhism and Taoism establish religions, each with its own purpose, and followers of the three religions attack each other, which is really troublesome.

[-]. Song Learning is a fusion of Confucianism, Buddhism and Taoism
In the beginning, Confucianism and Laozi taught each other, and they were mutually exclusive.Therefore, Tai Shigong said: "The world's learning of Laozi is inferior to Confucianism, and Confucianism is inferior to Laozi." When it came to Cao Wei, Wang Bi came out and communicated with Confucius and Laozi.He said: "The sage is the god who thrives on people, and the one who responds to things and controls them is also the one who is tired of things. Today, if there is no tiredness, he will no longer respond to things, and he will be lost." (See "Wei Zhi·Zhong Hui") "Biography", Pei Zhi's Note) "Chonghe Yitongwu", refers to Lao Shi. "Sorrow and joy respond to things" refers to Kong.When Pei said "things that respond to things without being tired", he combined Confucius' second theory into one theoretically.Wang Bi once annotated "Book of Changes" and "Laozi". "Book of Changes" is a book of Confucianism, and "Laozi" is a book of Taoism. His annotating these two books is the work of integrating Confucius and Laozi.This is a great academic work, a new theory, and it is very popular with ordinary people, so the Jin Dynasty was founded as a light school.

Human feelings are those who hate the old and love the new. After talking for a long time, most people are a little bit disgusted.Just when Buddhism was introduced to China one after another, it became more and more popular, opening up a new world in academics, and the ruling and opposition parties welcomed it.In the Tang Dynasty, Buddhist scriptures and temples spread all over the world, Tiantai, Huayan, and Pure Land sects were popular, Zen Buddhism had south energy and north beauty, and there was a new Consciousness-Wei sect, which can be regarded as the heyday of Buddhism.After the Tang Dynasty claimed to be Laozi, they respected Laozi as Emperor Xuanyuan, and Taoism flourished because of this.Confucius is a religion that has been worshiped in the past dynasties, and of course it is also popular.The three religions are intertwined, and there is a natural tendency to merge.Most of the Confucians at that time were studying Buddhism and Laos. It can be said that they were all doing the work of integrating the three religions into one, but they never merged it into one. It was not until Song Confucianism that this work was completed.

Dongyuan said: "Before the Song Dynasty, Confucius and Mencius were from Confucius and Mencius, and Laozi was from Laozi. Those who talked about Laozi spoke brilliantly and did not attach themselves to Confucius and Mencius. Since the Song Dynasty, the books of Confucius and Mencius have lost their interpretations. Do it." This was originally a slander against Song Confucianism, but from this point, we can see Song Confucianism's true abilities.The most important thing to pay attention to is the second language "Before Song Dynasty, Confucius and Mencius were from Confucius and Mencius, and Lao Shi was from Lao Shi".

In Song Confucianism, although he said that he was a descendant of Confucianism and had nothing to do with Buddhism and Laos, he was actually formed by the fusion of the three religions.Their theories are all there, how can they cover up.In fact, being able to integrate the three religions into one is the greatest academic success. They can be proud of such achievements, but instead of abandoning them, they consider themselves the descendants of Confucianism.Only in this way, we can see the trend of evolution.The three religions of Confucianism, Buddhism and Taoism should naturally be merged in the Song Dynasty. Song Confucianism followed this trend, but I didn't feel it.Just like punting a boat in Hanoi, Song Ru tried his best to swim upstream, thinking he had reached the upper reaches, but he didn't know that he was dragged into the sea instead.If Cheng and Zhu were determined to do the work of integrating the three religions, they would not see a natural trend, but they strongly opposed the integration of the three religions, but actually completed the work of the integration of the three religions, and only then did they see the natural trend of greatness.The Confucianism of the Song Dynasty is indelible because it is completing the work of integrating the three religions, and the reason why it is criticized by others is that the three religions are in one, and it must be said that it is a direct sect of Confucianism, which has become an inconsistency between the outside and the inside.We only ask Song Confucianism about his face, not his face. Since they have made such great achievements, they should now be commended for him.

Confucianism in the Song Dynasty integrated the three religions, in essence, not in words.In terms of words, Song Confucianism kept slandering Buddha and Lao, and the terms used were all from the Four Books and Five Classics, but in essence, the three religions are one.Today people say that the three religions are one, and the paper is full of terms in Confucianism, Buddhism and Taoism, but we cannot admit that he has integrated the three religions.What is the reason for this?For example, eating and drinking, Confucianism in the Song Dynasty ate chicken, fish, mutton, rice and vegetables, and turned them into blood.You can't see the shape of chicken, fish, mutton, rice and vegetables, but it is actually a fusion of these things.Others ate these things and spit them on the ground, and the ground was covered with fine pieces of chicken, fish, mutton, rice, and vegetables, which had not melted.This is the reason why we attribute the merit of integrating the three religions to Song Confucianism.The principles of the world are fundamentally common. Song Confucians were eager to learn and think deeply, and they had to study everything thoroughly. They didn't intend to search for common points. They naturally found common points, so they were able to integrate the three religions.

From the Jin Dynasty to the North, South, Sui, Tang, and Five Dynasties, and as far as the Song Dynasty, all three religions went hand in hand.Most of the famous officials and ministers studied Buddhism and Buddhism, especially Zen Buddhism.We try to look at the "Five Lanterns Huiyuan", and we know that Zen came from Bodhidharma in the east, and its development has a long history. Compared with the Taoism recorded in the Song and Yuan Xuean, Wang Jinggong tried to ask Zhang Wending (Fang Ping): " Confucius passed away a hundred years ago and gave birth to Meng Ke, the sub-sage, and there has never been anyone since then?" Wen Ding said, "No? Only those who have surpassed Mencius." The man asked who was it?Wen Ding said: "Master Ma in Jiangnan, Zen Master Wuye in Fenyang, Leifeng, Yantou, Danxia, ​​and Yunmen are also the same. Confucianism is indifferent, and they can't be controlled. They all belong to Shi Shi's ear." Jinggong admired happily. (Song barnyard class Chao Zongcheng) The spread of Buddhism became more and more prosperous, and several of the territory of Confucius was completely taken away. At this time, Confucian scholars in Song Dynasty were influenced by Confucianism, Buddhism and Taoism, so they were able to create a new theory.

It is well known that Dunyi's knowledge is derived from the Tai Chi diagrams of the Buddhist monk Shouya and the Taoist Chen Bo.Cheng Yichuan said: "Cheng Mingdao has been in and out of old Buddhists for decades." Song Shi said: "Fan Zhongyan ordered Zhang Hengqu to read "The Doctrine of the Mean" and thought it was not enough, so he asked old Buddhists." The reason is that the door is indifferent and can't be dealt with".Both Mingdao and Hengqu "return to the Six Classics and obtain them".Let me ask: the two of them first read the books of Confucius, why didn't they get the true biography, they had to study the old Buddhist scriptures for many years, and then went back to the Six Classics to find him?Why are both of them like this?This is obviously the first time I have read Confucian books, and I continue to read Buddhist and old books. After a long time of comprehension and comprehension, I seem to have something in my heart. Then I searched the Six Classics, and when I saw what I said, there was someone who matched my heart, so I brought it up. Organized into a system, this is the so-called end of learning.Because the truth in the world is the same, the two people get the same result.

(End of this chapter)