Thick black school

Chapter 7 Thick Black Principle (Psychology and Mechanics) (4)
Changli said: "Yao passed it on to Shun, Shun passed it on to Yu, Yu passed it on to Tang, Tang passed it on to Duke Wenwu of Zhou, Duke Wenwu of Zhou passed it on to Confucius, Confucius passed it on to Meng Ke, and Ke's death is unbearable. Pass it on." This is nonsense.This is due to the fact that Buddhism was popular in the Tang Dynasty, and there was a saying of the true biography of the mantle and bowl. We read the book "Five Lanterns Huiyuan", and we know that the world Changli lived in was the era when this theory prevailed. He was a person who rebelled against Buddhism. "Take it for granted" is like saying: "Our Confucianism also has a kind of true tradition." Unexpectedly, Song Confucianism believed it to be true, and created the five doctrines of Taoism. He wanted to inherit Mencius; Slander it.Zengzi was the one who got the mantle of Confucius, passed it on to Zisi, and passed it on to Mencius. Therefore, although the words of "University" are the same as those of Gaozi, they are not contradictory.

Changli is a writer, and he likes to create independently.Yi Chuan said: "Ke's death cannot be passed on. It seems that this kind of words is not an attack on the predecessors, nor is it written out of empty space. You must see something." That is to say: "It is not an attack on the predecessors." talk.Since it is said that "you must see something", it means "taking it for granted".Even Yichuan couldn't find the source of the words of Changli, and the theory of Confucianism and orthodoxy in the Song Dynasty was fundamentally shaken, so the theory created had many flaws.

Cheng Mingdao intends to look for "Meng Ke passed down by Confucius". When he first read Confucian books, he found nothing.May I ask Mingdao's income, what is it?We should know: "The composition of the human heart is similar to that of the earth: the earth's center has gravity, which can absorb soil, sand, and tangible things to form an earth; Things, absorbed to become a heart." Ming Dao entered and exited the three religions of Confucianism, Buddhism and Taoism, unconsciously absorbed these three elements into his chest, integrated them, and formed a new theory.It is the crystallization of the three religions and the most precious thing.Ming Dao didn't know that it was the most precious treasure he had created, so he turned it back to Confucius, found some words and sentences in the Six Classics, and interpreted them in a new way, so as to express the new principles he had obtained. This is the whole truth of Song learning.This is the greatest achievement of Song Confucianism, and its thorns are also here.

Mencius said that he was kind, and he also cited many evidences, such as children loving relatives, children entering wells, and not being able to bear to provoke bells, etc.Song Confucians did not look for other evidence, but only found some words and sentences in the Four Books and Five Classics to study.When we read Song Yuan Xuean and Ming Confucian Xuean books, we should use the method of picking gold from the sand to sweep away such terms, and only look at the essence of their content, and then we can see their greatness and fallacies. come out.

Mencius' theory of good nature and Xunzi's theory of evil are in line with the truth of the universe.The two theories are consistent, that is, to tell the child that there is no goodness and no badness in nature.People asked: How can Mencius' theory be consistent with Xunzi's?I said: Mencius said, "If you have a few people, you will admire your parents; if you know lust, you will admire Shaoai; if you have a wife, you will admire your wife."Xunzi said, "Wife is good, but filial piety is weaker than relatives."Aren't they the same?Mencius said: "A filial piety admires his parents all his life, and those who admire him at fifty will be seen by Shun." According to Mencius, a person who has reached the age of 50 still loves his parents, but he only sees Shun.I would like to ask: What is the truth of human nature?Could it be that Meng Xun's theory cannot be consistent?From this we know that the dispute between Meng Xun's nature is only on the two adjectives of good and evil. As for the observation of human nature, there is no difference between the two.

According to the explanation of Song Confucianism, loving relatives in childhood is the righteousness of nature, and lustful youth is the selfishness of body and spirit.When a child loves his relatives, he does not love his relatives, but he loves his breasts and feeds me.It is a clear proof that when a child is born and raised by a wet nurse, he only loves the wet nurse and does not love the biological mother.Loving the nursing mother, Mu Shaoai, and Mu wife, the mentality is the same, it's just for me.Because I am a natural phenomenon of human beings, I cannot say that he is good or evil. It is most reasonable to say that there is neither good nor bad in Gaozi's nature.Gao Zi said: "Food, sex, and sex." Children who love relatives, food; those who love Shaoai and wives, sex.Food and sex are necessary for human survival, and it is human nature to seek survival.Therefore, Gao Zi said again: "What is born is called nature."

Gao Zi observes human nature. Since this is the case, how should he deal with human nature?Gao Zi set up a metaphor to make it clear, saying: "Nature is like turbulent water. If it is determined by the east, it will flow east, and if it is determined by the west, it will flow west." For.” Gao Zi’s statement is quite correct, human nature is neither good nor evil, that is to say, it can be good or evil.For example, the water in a deep pool usually has no waves, so there is no obvious effect. If you break it from the east, you can irrigate the fields and make it easier to sail a boat. If you break it from the west, you can flood the crops and float houses. .Another example is a piece of wood, which can be made into a stick to beat people, or a bowl to hold food. Let's make it into a bowl.This statement can really be combined with Meng Xun.

In the book of Mencius, there are five things that told Zi about nature: saying that nature is like a willow, saying that nature is like turbulent water, saying that nature is called nature, saying that food and sex are also nature, saying that nature is neither good nor bad, and these five things are consistent of.Zhu Zi's commentary on Shi Se Se Zhang said: "Gao Zi's argument has been repeatedly wronged, and he has repeatedly changed his theory in order to win." The original book is all there, and Gao Zi's theory has never changed, and Mencius has not been able to bend it.Zhu Zi commented on Qi Liuzhang, saying that Gao Zi's words of benevolence and righteousness must be done after being manipulated, and what he said is not true.And Zhu Gongdu Zizhang said: "Although the temperament is endowed with bad qualities, it does not harm the original goodness of the nature. Although the nature is inherently good, it cannot be without the merits of self-examination and manipulation." Change your mind!
Zhu Zi commented on the chapter "Being a child is about nature" and said: the metaphor of Qi Liu, turbulent water, and the theory of food and sex are not good or bad.As everyone knows, the five who tell the son about nature are all consistent, and there is no such thing as "vertical and horizontal, and divergent mistakes". The new characters of "life is called nature" are explained as the two characters of survival.Survival is the focus of human beings, which is recognized by scholars all over the world.Gaozi talked about nature, starting from the word "survival", from which he said "food, sex, and nature" and "nature is neither good nor bad". Confucianism believes that it is fundamentally wrong, and this is Zhu Zi's mistake.However, Zhu Zi can recognize the sentence "life is called nature" as the root of Gao Zi's theory, and it is not a special knowledge.

I don't know who Gao Zi is. Some people say he is a disciple of Confucianism. I think it is right.Confucius praised the Book of Changes, saying: "The great virtue of heaven and earth is life." Zhu Zi used the words "sheng" to describe nature, which can be said to be the direct descendant of Confucianism.Although Mencius’s theory is slightly different from Gaozi’s, there are still new characters everywhere, such as saying: “Sun millet is like water and fire, but is there anyone who is not benevolent among the people?” It also said: “There are no resentful women inside, and no husbands outside. Why is there a king?" Still using the two words "food and sex" to discuss, stealing the idea that the similarities and differences between Mencius and Gaozi's theory of nature are equal to the similarities and differences between Zixia Zizhang's theory of friendship, and the main idea is not to follow the Confucian family law.Mencius said: "Tell me first that I won't be tempted." You know it even when your heart is hidden, and the friendship between the two can be imagined.The debate on sex is nothing more than friends discussing each other and cross-examining each other.Confucianism in the Song Dynasty had the word orthodoxy, which was in his heart, and he tried his best to slander Gaozi as heresy.But their own theory cuts off the new characters to make arguments, telling women to starve to death in order to sacrifice their so-called integrity;Mencius knew it, so be careful to lead Gao Zi as a co-tune, and drive Cheng Zhu out of the gate wall.

Confucianism in the Song Dynasty believed in Confucianism, tried to break out the words of Buddhism and Taoism, and found four words in "Shangshu" that "the human heart is only dangerous, the Taoist heart is only weak, but the essence is only one, and the permission is in the middle". Zixinzhuan, so it is said that he was born 400 years later, and he learned what is not handed down from the scriptures.According to Yan Baishi of the Qing Dynasty, these four sentences are fake books, and the forgers were collected from Xunzi, who quoted the words of Taoism.Yan Shi’s theory is considered as an ironclad case in the circle of Confucian classics. These sixteen characters are the starting point of Confucianism in the Song Dynasty. Fundamentally, there are elements of Taoism and Xunxue. Instead, they want to use Confucius to exclude Lao Tzu. Borrowing Mencius to exclude Xunzi, there is nowhere to go without fragmentation.Zhu Zi said: "Although the temperament is endowed with bad qualities, it does not harm the inherent goodness of the nature. Although the nature is inherently good, it cannot be done without self-examination and coquettishness." May I ask: Since the inherent evils are inherently good, can they still be called inherently good?Since it is inherently good, how about using coquettishness?Such statements can really be described as "vertical and horizontal, full of mistakes".It is easy to understand and simple to make an argument based on the word "survival", what a world!

Confucianism in the Song Dynasty said that the human heart is human desires, which refers to food and drink for men and women, and the Dao Xin is the law of heaven, which refers to loving relatives and respecting brothers.The preface to Zhu Zi’s Zhongyong chapters and sentences said: "Everyone has a shape, so even if you are wise, you can’t be without a heart." It’s like saying: When I was a child, even Confucius would snatch the cake from his mother’s mouth; Only fear but no compassion.If this were not the case, a child would not suck the milk of its mother when it was born, and would jump into a well when it grows up. Would there still be human beings in the world?The reasoning is correct, but helplessness has already invaded Xunzi's range.And the phrase "life is quiet" according to post-Confucian textual research, is Wenzi citing Laozi's words, and Hejian Xianwang adopted him into "Le Ji". The book "Wenzi" is said to be a fake book, but it was also written by a member of the Laoshi school. It can be seen that the theory of Confucianism in the Song Dynasty not only invaded the scope of Gaozi and Xunzi, but also developed Laozi's theory.But was Confucianism wrong?It is said that there is nothing wrong with it, but Song Confucianism is a great achievement.If they intend to integrate the theories of Confucius and Mencius with the teachings of Lao Xun, they will not see the truth of the universe. Only when they strongly oppose the teachings of Lao Xun and are actually integrated with all people, is it sufficient to prove that Lao Xun Xun told everyone that the theory is good, and it is enough to prove that the truth of the universe is so.

The preface to the chapters and sentences of Zhu Zi's Zhongyong also said: "The heart of the Tao must always be the master of the body, and the heart of the body is always obeying orders." As far as the master is concerned with the servant, the heart of the Tao is the master, and the heart of the heart is the servant; the heart of the Tao is the heart of sages and sages , the heart of the heart is good, the heart is lustful;A careful interpretation of Zhu Zi’s words is equivalent to saying: If I want to be a sage and a sage, the human heart will hide the goods and sex. , it must be like this, so we can say: "The heart of the Tao is always the master of the body, but the heart of the heart always obeys orders." However, it is circuitous and difficult to understand.In short, the truth of the universe and the truth of human nature were clearly understood by Confucians of the Song Dynasty, but because they wanted to inherit Mencius' orthodoxy, they had to support the theory of good nature.On the one hand, we must care about the truth, and on the other hand, we must care about Mencius, so that when we encounter thorns, the more explanations, the more tortuous and difficult to understand.My generation loves Confucianism of the Song Dynasty very much, and swept away the dross on his surface, and the essence inside naturally appeared.

Gao Zi said: "The nature of food and sex is also inside the benevolence, not outside, and outside the meaning, not inside." Mencius admitted that "food and sex are also sexual."He said to King Qixuan: "The king is like a good product, and he shares the same with the people, so what is there for the king?" Just ask him to push himself and others, so that everyone will follow their own selfishness.Post-confucianism is not the case. Wang Yangming said in his biography Xilu: "When there is nothing to do, search for the good things, the good sex, the good name, etc. one by one, and the root of the disease must be pulled out, and it will never come back. It is quick. It is often like a cat catching mice. , look at it with one eye, listen to it with one ear, and then a thought sprouts, that is, to go with Ke, be decisive, not to tolerate, to be convenient to him, not to harbor him, not to let him out, and only then can the corridor be cleared." This kind of saying seems to be It is: when you see a fire, you will burn down the house, so that people will immediately extinguish it when they see a spark of fire.

Wang Yangming's research on the theories of Mencius and Xun was not thorough.Biography Xilu contains Yangming's words: "Mencius said it from the source, and Xunzi said it from the abuse." Let's try to study the four words "fear and compassion" that Mencius said, and compassion comes from fear. The thought of "I", compassion is the thought of "being a person", and the expansion of "for me" is "being a person".Fear is the source, compassion is the flow.Xunzi's theory comes from the word "for me", and Mencius' theory comes from the word "being".As Xunzi said, whether there is abuse or not, I don’t need to go into it. We don’t need to study whether there is a source above fear, but the word compassion mentioned by Mencius is indeed not the source.Yangming said this kind of thing because he read Mencius and forgot that there was a word of trepidation on it.

Chuanxilu is the quotations of Yangming's lectures in his early years. In his later years, what he said was different. According to "Longxi Yulu", Qian Xushan said that "there is no kindness and no disgusting body, there is goodness and maliciousness, knowing the good and knowing the evil is the conscience, and doing the good and getting rid of the evil is the investigation of things", which are the final version of the teacher.Wang Longxi said: "If one realizes that the mind is neither good nor evil, it is also the meaning of neither good nor evil, knowing is the knowledge of neither good nor evil, and things are neither good nor evil." Shi Yangming On the expedition to Guangxi, they sat on the Tianquan Bridge at night, and the two met each other.Yangming said: What I saw in Ruzhong (Longxi characters), I have been wanting to say it for a long time. I am afraid that people will not believe it, which will only increase the disadvantages of others, so I have kept it to this day. This is Fu Xin's secret treasure. Word.Now that it is broken, it is time for the secret to be vented, how can it be kept secret!From Yangming to Hongdu, more than [-] disciples came to ask for benefits. Yangming said: "I have an opportunity to go up, but I haven't dared to take it out for a long time, waiting for the self-realization of the kings. It was recently picked up by Wang Ru, and it was time for the opportunity to be released." .” Next year Guangxi will be flat, Yangming will return, and he will die on the way.What Longxi said was to combine the laws of heaven and human desires into one, which Yangming didn't reveal until his later years.Therefore, I know: Yangming reprimanded the disciple who raised the question of gouging out flesh to make sores, not because he was wrong, but because he was afraid of others.

Qian Dehong is very similar to Shenxiu, a disciple of the Five Patriarchs, and Wang Longxi is very similar to Huineng.What Dehong said, that is, Shenxiu's theory of "cleaning every now and then", is the so-called gradually.What Longxi said is Huineng's theory that "there is nothing in the first place", the so-called suddenness.Yangming said: "You must use Dehong's kung fu, and Dehong must understand the original purpose in your heart. The two sons can only learn from each other, and they can't get sick of each other." This is also the theory of sudden enlightenment and gradual cultivation.Longxi's language is spiritual, and the principles he talks about are almost the same as those of the Sixth Patriarch Altar Sutra.From the point of view of mind and nature, only the Buddha family is the most eloquent, so most of the disciples of the Wang family belong to the Buddha family, and the senior disciples of the Cheng family, such as Xie Shangcai and Yang Guishan, later also belong to the Buddha family.Buddhism talks about nature, and it also says that there is no good and no evil, which is the same as what Gao Zi said.As long as the truth of the universe is studied thoroughly, although there is no teacher from each other, the result is the same.Although Yangming believed in Mencius's theory of good nature, he still followed the way of Gaozi when he advocated "no goodness and no disgusting body".In order to maintain the sect, Confucianism "does nothing good or evil every day, it is the ultimate good".This is sophistry again, but why can't we say: "There is no good and no evil, and this is the most evil"?

Some people challenged me: Gao Zi said, "There is no goodness in nature and no badness in nature."Yangming said, "There is no goodness and no disgusting body".One speech, one speech and mind, why confuse them?I said: Xing is the body of the mind, which can be proved by Yangming's words.Yangming said: "The heart governs the temperament, the nature, the mind, and the body, and the function of the heart and mind. The body and the function have one source. The reason why the body is known is the function, and the reason why the body is used is the body." Xing is the body of the heart. This is Yangming's own explanation, so I say: Yangming's argument is Gaozi's argument.

In our country, there are many people talking about nature, and it is most reasonable to say that there is no good and no bad in Gaozi.Using the metaphor of medicine and disease, the two words "life is called nature" and "food, sex and nature" are the source of the disease, and the two metaphors of Qi Liu and turbulent water are the prescription for treatment.Meng, Xun, Yang, Mo, Shen, and Han are all doctors who practice healing. Some like to use hot medicine, some like to use cold medicine, and some like to use warm tonic. Although the prescriptions are different, if they are used properly, they can all bring back life.We usually study the cause of the disease clearly, learn all kinds of treatment techniques, and see how the condition changes, and what kind of treatment to apply.

Those who govern the country first use benevolence and righteousness to transform it, which is to use Mencius' method to induce the nature of ordinary people to be good.When a kind heart is born, nausea will disappear, just like those who control water, dredge the downstream, and naturally there will be no trouble of overflow.However, human nature can also do evil. If the influence is ineffective and dares to destroy everything, it will be strictly punished with the law of Shen Han. This is equivalent to building embankments for those who control water.Those who govern water use both diversion and dikes, so those who govern the country use both benevolence and justice and law.When Mencius said that one’s nature is good, he was urging people to do good; when Xunzi said that one’s nature was evil, he was persuading people not to be evil.It is a consistent thing to do good and eliminate evil, and we will take a comprehensive look at it.

Those who hold a good theory of nature advocate benevolence and righteousness to transform the people; those who hold a bad theory of nature advocate the law to guide the people.Mencius originally advocated benevolence and righteousness to transform the people, but he also said: "Itching alone is not enough to govern, and mere laws cannot be self-sufficient." Again, benevolence and justice are used together with the law. It can be seen that he has studied thoroughly, but he is lecturing. On the one hand, if you want to be unique, you only need to use the word "goodness" to show your differences.When we read the books of Mencius, if we remove the word "Xing Shan", and then remove the slander of Yang Mo as a beast, and the chapters on Gao Zi's theory of Xing, all of his theories are pure and flawless.

World academics are divided into three branches, one is China, the other is India, and the third is the West.When Indian academics were first introduced to China, they clashed with traditional academics and pushed each other. After more than 1000 years, Cheng Mingdao came out and made him one. He ruled the heart with the law of Shi Shi and the world with the law of Confucius, and formed a new kind. Doctrine, that is, the so-called Song Xue.This is a great invention in science.Unexpectedly, as soon as this theory was established, abuses followed, because after Ming Dao's death, his theory was divided into two factions, one was Cheng (Yichuan) Zhu, and the other was Lu Wang.Ming Dao died early, Yi Chuan lived a long life, and many unkind comments in the Song Dynasty probably belonged to Yi Chuan's school.

China is a country that respects Confucius. Zhu Zi discovered a truth, but he dared not say that he discovered it himself, so he had to explain the four words "searching things to gain knowledge" in "University", saying that my statement is the true teaching of Confucius.Wang Yangming discovered a truth, and he did not dare to say that he discovered it by himself. Instead, he added a new explanation to the four characters "Searching from Things to Zhizhi" in "Great Learning", and said: "Zhu Zi's explanation is wrong. What I said is the true biography of Confucianism." Therefore, the best way for us to study the theories of Confucians in the Song and Ming Dynasties is to sweep away the nouns and all terms we use.Looking at his content alone, if you take simple terms, the meaning of the Confucians in Song and Ming Dynasties is to say: Ordinary people must first fix their minds and minds if they want to be holy and virtuous. The thoughts are kept, and the evil thoughts are suppressed. Over time, what is stored in the heart is purely good thoughts.Concerning this level, the Song and Ming Confucians have the same views.But when the thought arises, whether it is good or evil, how can I judge it by myself?People from Cheng Zhu's school said: "When you have nothing to do, every time you encounter something, you should study it carefully and integrate the principles. In the future, you will be able to distinguish right from wrong, good from evil.Lu Wang's faction said: "No need to be so troublesome. When you have nothing to do, clean your heart cleanly, like a mirror, without any dross. In the future, you can naturally distinguish between right and wrong, good and evil."This is the point of contention between the two factions.When we think about it, if we clean up our own minds and study the external affairs clearly, wouldn't it be the same as Cheng Zhulu?However, the two factions must stick to their own opinions and disagree.This is just like the dispute between Mencius and Xun's good nature and evil nature. In the whole doctrine, each side is divided into two sides to argue, that is, two opposing schools, which is called the view of the sect.

(End of this chapter)