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“It is used to seek harmony and even the middle”
——Liu Qishan’s commentary on Yang Ming Kung Fu discussion
Author: Han Xue (Doctoral student in the Department of Philosophy, Huadong Master Fan)
Source: “History of Chinese Philosophy” Issue 3, 2022
Abstract: Liu Qishan believes that Yang Ming’s “to be a confidant” does not work hard on “not found”, but is dedicated to thinking about itBaoqing.com pptRemembering the effort is to put the kung fu on “harmony”. Not only will the “confidant be more obedient”, but it can also lead to the kung fu “lagging behind”. Therefore, he tried to modify this “response and even middle” kung fu discussion, and advocated “reflecting on the fact that a thought had not arisen” and realized his own academic direction. Can this kind of review be appropriate? This article analyzes this issue from these three aspects: Weishan’s criticism of Yangming Kung Fu discussion, the inherent logic of Yangming Kung Fu discussion, and the value orientation behind Weishan’s comments.
Kung Fu Discussion: Kung Fu Discussion; Liu Fushan; Wang Yangming; Zhihe and even Zhong;
Liu Fushan is also criticized by Yangming, although it has received and criticized it. Huang Zongxi called his teacher “I doubted it in the three changes in Yangming’s learning, and believed it, and finally it was difficult to get rid of my strength. … He said that he was close friends, combined with “Mencius” and “Big Learning”, focusing on the thoughts and thinking, but not exploring the “knowing to stop” and not exploring it. It was rough and clean.” [1] This also mentioned the doubts about Yangming’s Kung Fu discussion, pointing out that the master’s learning was to use “establishing stability and not developing” as the key to Kung Fu. We noticed that when talking about Yangming’s “confidant”, he had some determination on his statement that “confidant is not found”, but he also opposed the saying that “knowing good and knowing evil is confidant”, and believed that this was the time to go to good and evil after the development of good and evil thoughts, which was to “reach harmony and even the middle”; in his opinion, this statement not only “is ultimately a single step”, but also with the sentence “only seeking survival and death from the most basics, and do not distinguish between the mainstream” (“Answer Korean Friends”, “Chapter Selected by Liu Zongzhou” 3, Page 359) is suspected of being self-contradictory, so there are many modifications and treatments for this. However, when reviewing Weishan’s criticism of Yangming’s Kung Fu theory, we found that since Weishan’s definition of concepts in his twilight years was not the same as that of Yangming, when he criticized the latter on his ownBaoSweetheart Network, there were indeed many “misreading” of disagreement. Therefore, how Yang Ming himself described this kung fu thinking, what kind of value orientation did the discussion avoid, etc., has become a focus problem worth discussing and the key to solve in this article.
1. Liu Fushan’s criticism of Yangming Kung Fu’s discussion
In summary, Liu Fushan’s criticism of Yangming Kung Fu’s thinking is concentrated after Bingzi. The important thing is to pose doubts about Yangming’s learning methods such as the distinction between ideas, the four-sentence teaching and “to be a friend”. He pointed out that when Yang Ming talked about the practice of Kung Fu, he advocated “there is no kung Fu in the middle, and the kung Fu is focused on the best of harmony” (“Study in the Book of Songs”, “Liu Zong Zhou Selection Collection” 2nd, page 423), which not only caused the suspicion of being a “coarse friend”, but also because he tried hard on the “thoughts arise and thoughts”, which could not be as good as eliminating the slight and deep chronic diseases from the most basic level, and ultimately led to “lagging behind”. In his opinion, kung fu should be focused on the undeveloped body. As long as you first “know the root”, work hard here, and then use it through the body, you can correct your cultivation skills.
From the existing text, Qishan criticized the idea that “to be a close friend” is a way of working hard on the mind, and it was first written in the “Study Words” written in the year of Ding Chou; not only this, this passage also mentioned his differences in his understanding of concepts such as “integrity” and “righteous heart”. Qianshan said:
Watch “Big Learning” and it is not clear. It is just to explain the meaning of the word “I” and it is not a matter of doing things. Han Shuo Eight Eight Eyes First of all, so the text says: “The way of learning is engraved with sincerity.” It’s extremely true. Then, the meaning of the pattern is explained again, and there are words such as “think about things”, which also means thinking. Before I could think of the previous period of practice, I sat down at the right mind position, so I said: “The body of the mind is not good or bad, and the body of the mind is not good or bad.” When the mind is correct, I have to be honest with the mind. Now I want to seek the body of the body without good or bad, and I must first be kind and evil and honest with the mind. This is to use it to seek the body. If you want to seek physical fitness, you will first cultivate your body if you want to be sincere. If you want to cultivate your body, you will first consolidate your family. You will also first govern the country and pacify the whole country. All kinds of things should be said in reverse. This is also the main thing in Wencheng’s mind, so it is said: “To be clear in virtue, to be fair and easy to approach, to be fair and right, to be fair and right, to understand the bright virtue.” In his interpretation of the “Doing the Mean”, he also said: “There is no skill in the middle, and the skill is focused on harmony.” Wencheng’s learning and even the confidant is the sect, but not the confidant, and to think about the real world of seeking knowledge, good and evil, isn’t he a rough confidant? He said: “I learned in her dreams. She is a small supporting role in the book. Sitting on the far right side of the stage, the sincere intention is broken; the sincere intention is broken, the most good intention is broken, the most good intention is broken, and the most good intention is broken, and the close friend is broken.” This is the offering. Does it seem like “Big School” article? ” (“In the Book of Learning Words”, “Second Collection of Liu Zongzhou”, pages 422-423)
These several problems are mentioned here: First, Qian Shan believes that Yang Ming’s interpretation of “Big Learning” does not match its original intention. The key here is “the meaning of the word “intellectual error”, which is to combine the “mind root” with the already developed one. Thoughts are mixed; secondly, he did not agree with the “four sentences” that Yangming said, and believed that this statement not only looked at “knowledge” roughly, but also suspected that “just use and seek physical fitness”, which was to retort the order of kung fu; finally, it was also the most important point. He was not satisfied with the learning of “becoming a close friend” in Yangming, “not speaking, the middle way, and he focused on thinking about the real world of seeking knowledge, goodness and evil.”, the mastery of the kung fu is actually “to relate to the undeveloped body”.
To talk in detail, Yaoshan believes that Yangming is “taking the mind as thought”, and understands the “mind” as the specific thoughts that the mind has developed, so when understanding the “correct mind” and “integrity”, he will “before the past period of kung fu before he can think of it Sitting in the right position of the heart” (“Study in the Book of Songs of Liu Zong Zhou” 2nd volume, page 422); in this way, “If you want to correct your heart, you must first be honest with your intention” becomes “If you want to correct your unrealized heart, you must first be honest with your intention” (“Answer Ye Fengshan Fourth”, “Study in the Book of Songs of Liu Zong Zhou” 3rd volume, No. 37 3 pages), the completeness is the end of the cart and the meaning of “knowing the root” in “Big Science”. In addition, he did not agree with the “four sentence teachings”, believing that the latter understood “confidant” as “knowing good and evil”, and intended to express that the confidant only had some knowledge after the thoughts of good and evil arise, and the confidant fell on the use and fell into virtue. In the main body, “to be able to be a friend” becomes a way of cultivation applied to the thoughts. According to the meaning of the mountain, the help of the friend should actually work hard on the body that has not been develope TC:
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