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“Flood and Fierce Beast”: Zhu Zi’s criticism of the Song Dynasty’s celebrity “Yang Confucianism and Buddha” and its meaning
——Using “Miscellaneous Discussion” as the central government
Author: Xu Jiaxing (produced by Beijing Teachers and Philosophy Academy)
Source: “Jiangnan Daojian·Humanities and Social Sciences Edition” Issue 3, 2021
Abstract
The “Miscellaneous Discussion” written by Zhu Zi Bingxu marks his transformation from drowning in Buddhism to his original Confucianism. “Miscellaneous Learning” is not a work of the Buddha in ordinary meaning, but rather a “prideBaobao.comFamous people used the Yang Confucian Buddhist thoughts explained by the Buddha and the Lord, to achieve the goal of distinguishing purple and red, Qingmen, gentlemanly heart, worshipping Mengxue, and establishing Taoism. Zhu Zi’s criticism of the four was focused on life and kung fu, and rejected the disparate statements such as the inability to speak, the innate nature and the innate understanding of things, which fully demonstrated the stage of promoting the Tao that was not afraid of power, continued Meng and Luo, and reflected the strategy of revitalizing Confucianism by grasping the interpretation of Confucian classics. “Discipline of Miscellaneous Learning” not only concerns the changes in Zhu Zi’s thoughts, but also develops the influence of adhering to the Confucian classical nature and maintaining the pure and pure nature of Confucianism. It has the meaning of not neglecting the theory and the relationship between Confucianism and Buddhism.
What kind of relationship exists between Zhu Xi and Buddhism is always a controversial problem. As Zhu Zi, a special component of the Song Dynasty’s major scholars, the evaluation of this problem often reveals the researchers’ understanding of the entire Song Dynasty’s representative academic relationship with Buddhism. The academic community has discussed more directly to directly analyze Zhu Zi’s understanding, evaluation, absorption, criticism, etc. about Buddha’s elders, but Zhu Zi did not actually ban Buddha’s elders for the sake of the Buddha’s elders. His goal of reviving Buddhist masters was to revive Confucianism and promote Taoism. This made him pay more attention to the use of Confucianism and Buddhism among scholars and officials, and the situation of Confucianism and Buddhism. In reminding the Buddhist and old people, Zhu Zi did not say that he had studied Buddhism, but instead used this as a capital to distinguish the scholars and officials from both Confucianism and Buddhism. This self-explanation proved that Zhu Zi had experienced a process of drowning, learning, and pursuing Buddhism – he himself came from the use of Confucianism and Buddhism. After studying Yanping, Zhu Zi just embarked on the path of specializing in Confucianism and eliminating Buddhism and Laozi. So what made Zhu Zi once fascinated the Buddha’s name. The tables also contain a lot of content, including her personal information, contact methods, and what made Zhu Zi think that Confucianism is like Buddha.What is the wonderful use of the old man? This is the life learning that the Master rarely mentioned, and the mind and nature learning in the thoughts of the second Cheng and others. However, celebrities such as Su Zhu and the Northern Song Dynasty who were addicted to the Buddhist and Laozi’s contemplation often had microscopic words about Mencius’s learning of the mind and nature, and believed that Mencius did not see nature. This inspired Zhu Zi to criticize him, and to receive the Buddha-Piracy and to see her perform well, Song Wei handed the cat to her and felt a little relieved. The consequences of Meng Meng. Facing the situation that Confucianism’s integrity and studying things were resolved and read by Zhang Jiuzheng and Luchun Middle Buddhism, Zhu Zi stood up to distinguish the differences between Confucianism and Buddhism from the perspective of kung fu discussion to maintain the basic line of Confucianism. Among the various words used by Confucianism and Buddhism, Zhu Zi was most concerned about using Buddha and Laozi to explain Confucian classics, which would change the nature of Confucianism from the most basic perspective. Therefore, the four works selected in “The Discussion of the Miscellaneous” are related to the three works of “The Book of Changes”, “The Great Learning” and “The Doctrine of the Mean”, Ye Qiukun, who was invited by a friend to participate in the knowledge competition. In the process of recording music, the theory of science is extremely important. Although the other “The Interpretation of Laozi” by Su is not a Confucian work, Zhu Zi specially selected the articles of “The Confucianism” and criticized it. “Discovery” has a deep and rich intention for the criticized characters and their works. Zhu Zi later devoted himself to classic interpretations such as “Four Books” to realize the goals of “Praise the Buddha, worshipping Meng, understanding the Taoist sect, and the gentleman’s heart. This goal can be derived from his “discipline” distinction.
1. “It is not that the Buddha can confuse people, but the crime that guides it.”
In the transformation of Zhu Zi from drowning Buddha to repelling Buddha, the “Discipline of Miscellaneous Learning” written in Bingxu (1166) undoubtedly has the meaning of style. This book is not a common meaning of Buddha, but points to identifying the seedlings and weeds, distinguishing purple and red, clearing the door, and establishing Taoism. Faced with the general disrespect of Buddhist and Laozi, Zhu Zi was particularly distressed by the Confucian celebrities in the Song Dynasty to explain Confucian classics with Buddhist and Laozi’s thoughts. This approach, which is more common, talked about Buddhist theory, is more confusing, persecuting and spreading. In Zhu Zi’s view, Buddhists or Confucians purely spreading teachings is in the clear and can be prevented; the most disgusting thing is the ignorant statement of the Buddhist and Confucian Confucian Confucianism, which makes people gradually become immersed in Buddhist and old people without observing them. It can be imagined that the Confucian scholars such as Su Zhu brothers, Zhang Jiuzheng, and Junben, who use the leadership of civilization, have been personally focused on Confucian classics based on Buddhist and old thoughts, which will inevitably lead to the Confucianism from the most basic level, which will make the Confucianism energy and value concepts carried by Confucian classics increasingly lose. Therefore, Zhu Zi retorted the persecution of this trend of thought by Mencius’s “floods and violent storms”. Zhu Zi’s old friend He Shujing fully expressed the meaning of “Discipline and Discussion” and Zhu Zi’s dedication in his postscript. He said:
It is not that the Buddha can confuse people, but that the crime of those who guide it… Two Su, Zhang, and Wu are not the most famous people who were called by later generations! But his learning does not understand the root of virtue and life, but instead leads to Lao Zhuang Futu’s discourse, but disrupts the scriptures of the previous kings, and writes them into books to practice in the world. Since the next generation has never heard of anything, he must be respected by the other person.If you believe that after deep defilements, you will be as sad as if you are suffering from illness! [1]
The Buddhists have passed on to China. The scholars and scholars who are guiding Buddhists, especially those who are so-called prosperous, will not be able to gain such great influence without guidance. The Su brothers selected by Zhu Zi in this book, Zhang Jiuzheng and the four of them, are the “proud and famous people” who have influenced the great influence. The four people failed to master the Confucian morality and life, and instead led the absurd and indifferent statements of the Futu Lao Zhuang to explain the Confucian classics, which led to the chaotic and mixed faces of Confucian classics, which gave rise to the extremely bad social impact. The younger students who were not aware of the truth and valued celebrities felt their beliefs, and finally they would forbidden from the Buddha and Lao Zhuang and could not extricate themselves. He Shujing praised Zhu Xi and inherited Mencius’s ambition to promote the sages, and with his grand courage and courage to follow the common people, he chose the most representative “proud and famous scholars” of the convergence of Confucianism and Buddhism as the target, and realized the determination to explore the way of sages.
One of Zhu Zi’s main gains from his studies was that he had completely stopped his previous desire to be indulged in Buddhism and Laozi, and turned his all to Confucianism, which led to a transformation from “confucianism” to “full Confucianism”. The result is “The Discussion on the Miscellaneous Learning” written by Bingxu, which is actually a symbolic task of Zhu Xi and Buddhist masters planning the clear line. 2 When Zhu Zi was studying in peace, he immediately discussed the disadvantages of Su and others. “I used to serve as the teacher Li to discuss the disadvantages of the learning of Confucianism and Buddhism in the later generations.” [2] “Di
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