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About the Three Ways of Confucian Self-cultivation
——From the Three Meanings of Precepts, Shou and Being Serious in the “Doctus of the Mean”
Author: Yu Luping
Source: Confucius was in the 2570th year of Gengzi, August 11th, Guiyou
href=”http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-3-%e6%89%be%e5%b0%8b%e5%b0%88%e5%b1%ac%e7%9a%84%e7%9b%ae%e6%a8%99/”>CaringAll postdoctoral fellows. The purpose of the discussion was to pre-Qin Confucianism and Song and Ming Confucianism.
Abstract: Regarding the precepts, scrupulousness and self-indulgence in the “Doing of the Mean”, the explanations of Zheng Kangcheng, Zhu Zi and Wang Yangming are related and have their own side-to-side. Based on the explanation of these three people, using things (body), thoughts and mind (original body) as the thread, we can learn the three paths of Confucian self-cultivation, and they can also be seen as three stages of Confucian self-cultivation: First, using things (body) as the focus to consolidate the mind and mind to do self-cultivation, this is the path of learning; second, using thoughts as the focus to consolidate the matter and body (original body), this is the path of theory; third, using the body (original) as the focus to consolidate the matter and mind, this is the path of mind learning. From the perspective of thinking and historical perspective, clarifying the characteristics of these three paths of self-cultivation, as well as their respective interests and justice, can be used for reference for self-cultivation and its actual development.
Keywords: Confucianism; self-cultivation; study; science; mind learning
1
The Doctrine of the Mean says: “The Tao is the one who cannot achieve success and must leave for a moment, and it is not the Tao. Therefore, the correct people are cautious about what they do not see, and are afraid of what they do not hear. Nothing can be seen is hidden, and nothing is obvious, so the correct people are cautious about their own independence.” The articles such as “Big Learning” also say “Be careful about their own independence.” There are many people who have explained the word “carefulness, fear of fear and self-righteousness” in ancient and modern times, and there are about three types.
The Han Ru Zheng Kangcheng used this to refer to the fact that in the state of being alone, the righteous people are still vigilant and cautious in their own practice. “Not to see” and “no sound” means that no one has seen or heard of others, and no one has seen or heard of their own words and deeds; “individual” refers to the matter of being conscious, “be careful of being alone, be careful where they live” (see Ruan Yuan edited, page 3527). The two refer to people’s body, mind, posture and posture without complicated affairs, and their movements can be more relaxed. Kong Guangda Shulu further added that he was already so alert when he was alone, let alone under the blue sky and the sun. (Similar to the above)
Zhu Ziyi believed that “careful”, “not to see”, “fear” and “not to be honest” mean that even when he is calm, he knows and does not have any thoughts about the surrounding environment (regardless of whether there is anyone) and still has the intention to keep a vigilant, and even if he is not aware of his feelings, he is still attentive to strengthen his body and mind. “Be cautious” means that when dealing with things, he is highly vigilant about his thoughts that he only understands himself, and always avoids his long and short, good and evil, and treats it. In this way, the Doctrine of the Mean talks about two kinds of life situations. The plan is based on the development and whether the thoughts are developed (the development and failure of love), rather than whether others can be present or whether their own words and deeds can be tolerated. The key here is “individual”, which Zhu Zi explained as “a place where others don’t know but they know” (Zhu Xi, page 20). This place where others don’t know but only know it alone is exactly the thought in everyone’s heart. In short, being alone is the idea that one knows only.
Wang Yangming made a unique explanation in one step. In the explanations of Zhu Xi and Yang Ming, the meaning of being unique includes the meaning of being unique, but in Yang Ming, being unique is not the only one who knows it alone, but is the only one who knows it alone, that is, the confidant who thinks it is in the world. Similarly, “what you don’t see” and “what you don’t hear” are not different, but are just confidants who have no sound or odor. In this way, “be careful”, “not to see”, “fear” and “not to be honest” are similar to “be careful”: be cautious and cautious about “confidant” who is unique to everyone and has no sound or odor, so that it can present itself without any concealment. This is exactly what it means to be a confidant, that is, to extend and promote everyone’s inherent confidant. (See Chen Rongjie, pages 84, 133, 194, 225) Wang Yangming returned from the head to the interpretation of the “a kind of situation” of the Han and Tang Religious Religious. However, for the Han Tang Rus, in addition to the living environment mentioned in the text, there is also a travel environment. In Yangming, except to be cautious (to be a close friend), there are no other situations or skills. The focus is obviously not about whether others can be present or whether their own words and deeds can be tolerated (this little bit of disagreement with Zhu Zi’s), nor about the meaning ofThe development and non-thought of thought (so it is different from Zhu Xi). Yang Ming only believes that this confidant is conscientious, and that is to set himself.
The above explanation presents a continuous internalized evolution process. Specifically, the interpretation of “not seeing” and “not listening” is: (1) It means that no one is present when you are in a quiet place, and your own words and deeds are not seen or heard (Zheng Kangcheng, Kong Yangda); (2) It means that when you are calm, you are still in a state of alertness, and the situations of people or things around you are not noticed by yourself (Zhu Zi); (3) It means your own confidant body (Yang Ming). Correspondingly, the three explanations of “single” are: things that are separate (Zheng Kangcheng, Kong Guangda), meaning of unique knowledge (Zhu Zi), and body of unique knowledge (Yangming). The meaning of “caution” and “care” have also changed. The precepts focus on the right things, in Zheng and Kong are their own words and deeds when they are alive and traveling, in Zhu Xi, their thoughts and emotions (when their thoughts are not developed, they keep the precepts), in the sun tags: entertainment circle, strong female, female supporting role, and time travel are the body of confidants, that is, they are related to the three things (body), thoughts and mind (body).
Looking at it separately, the difference between the three schools of thought is easy to see when it comes to being cautious about the precepts of the Doctrine of the Mean. Of course, if you do not stick to the literal interpretation, you can find that the three interpretations can be integrated step by step, and from this, you can also treat the differences between the three enterprises from another perspective.
Taking Yang Mingxue as an example, Yang Ming Gao’s brother and Jiangyou Wangmen represented the three precepts of the emperor and established a scene from the heart to integrate them: “Be careful and afraid of the merits, and the name is the same, but the destiny is different. (1) I will give you a message on the back, serve and serve, cherish the tomb and steam it, and avoid doing things. (2) Thinking about the name of the emperor will be good; thinking about the humiliation will not be bad, and avoiding the thoughts. (3) I will be invisible, listen to the soundlessness, and be born彩票网站站全网站站站全网站站站站全网站站站站站全网站站站站站全网站站站站站全网站站站站站全网站站站站全网站站站站全网站站站全网站站站全网站站站全网站站站全网站站全网站站全网站站全网站站全网站站全网站站全网站站全网站站全网站站全网站站全网站全网站全网站站全网站全网站全� All the images are so scattered that it is not the future. If you think about things and things, you should take care of them. This is to serve the heavens and benevolence and filial piety.” (“Zheng Shouyi Collection”, page 819. The sequence number is added by the author. See page 734.) Here, according to the differences between things and things that are being discarded, the precepts are divided into three types: precepts are in matters, thoughts and essence. Moreover, the three are not completely opposite, but can be taken into consideration by the body, so that “thinking and doing things are done