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Aura, gasification and the birth of all things: Zhu Xi’s ultimate understanding of the ultimate truth
Author: Jiang Qiuliu
Source: Author Authorized by Confucian Network Published
Editor of Zhu Zi Research Committee: “Zhu Zi Research Committee” No. 34, Nanchang: Jiangxi Teachers introduced Book Club, 2020
Mr. Wu Zhanliang, the chief teacher, once discovered: “When many students discuss Zhu Zi, they open their heads to ask whether Zhu Zi’s thinking is materialistic or idealistic, whether it is intrinsic or cosmic, whether it is rational uni-ordinary or rational binary, and reason first and then It is a series of ‘philosophical basic problems’ in logic or time. “He pointed out in a step that “these questions are not impossible to discuss, and such views do not show interest.” But “only discussing these Eastern philosophical problems that have never entered Zhu Zi’s head, or perhaps using the philosophical structure of a certain master of Oriental to “judge teachings” it, and to understand Zhu Zi’s thinking, it is afraid it will be difficult.” He asked the researcher to “have to develop from Zhu Xi’s own rational path and enter Zhu Xi’s spiritual world.” [①] The above observations and views of Mr. Wu Zhanliang, the teacher, are interesting and exciting. The famous philosopher, Mr. Rong Qi, also pointed out: “A thinker, if he feels the struggle of the times in a realistic way and sees the conflict of the times (the problems of the times), it will form a certain or specific problem in the realm of the world he is engaged in (such as in a certain field of philosophy). Question. These specific problems make him feel distressed and confused, and create a state of mind that cannot be solved. “[②] If we combine the views of the two teachers, Wu Zhanliang and Rongqi, then to understand the “Zhu Zi’s own rationale”, we must understand Zhu Zi’s focus problem consciousness. True philosophy is always the answer of philosophers to “the problem of the times” with the “moment that cannot be solved”, but the problems faced by philosophers are different because of the times they are in. As one of the most in-depth philosophers in the history of Chinese philosophy, Zhu Zi’s philosophical system also did not open up his thoughts and answers to the problems of the times.
1. The source of the problem-knowledge of the teachings of “taking the mind as the law” and Zhu Zi
As we all know, Confucius rarely talks about “nature and the way of heaven”, so why is this ultimately ultimately not paid attention to by Confucius. However, the ultimate reality problem of assessing Zhu Xi is not the result of our strengthening of the “philosophical basic problems” in Oriental philosophy as Mr. Wu Zhanliang said. In fact, for Zhu Xi, the theme of the problem is ultimately the same, and it has its own unique landscape of the times. This is the ideological challenge brought by the teachings “real 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩�
Zhang Xu’s student Fan Yu once combined the challenge of teaching Confucianism as “taking the heart as the law”, emptiness is true”[③], this is exactly the focus of the great Buddhist thinking that has been practiced in the Middle Earth since the Sui and Tang Dynasties. Its basic connotation is that all the existences in the real world are transformed from the true nature of nature, so they have no self-nature, that is, empty nature. [④] For Confucian scholars such as Zhu Zi, the reality of humanity and its innate nature and its innate nature. The effectiveness of human nature in daily use has become the focus of Confucianism. “Natural Empty” denies the real nature of humanity, and can be regarded as the most basic denial of Confucianism. Therefore, for Zhu Xi, the challenge of “Natural Empty” is the most basic. [⑤] However, the teaching of sexual Empty supplement. Then, she looked down at the When I saw the crowd, I saw that several were actually based on the condition of “taking the mind as the law”, so the theory of “taking the mind as the law” was more preceded by the challenges formed by Zhu Xi. It can be said that the criticism of “taking the mind as the law” constituted the important problem consciousness of Zhu Xi.
As mentioned in the previous article It is pointed out that the basic meaning of the life topic “taking the mind as the law” is that all existences in the Liuhe are transformed from the true intention and nature of nature. It is not difficult to find that the focus of this life topic is exactly the pursuit of the ultimate reality. As Bergson once mentioned when he was thinking about the relationship between existence and invisibility: “Where does anything that exists come from? How to understand it? ”[⑥] How to understand what exists means is to pursue what is the ultimate reality. In the history of Eastern philosophy, the four causes of ancient Greek and the founding of Christianity regard the first power cause and God as ultimate realitycover the price for a month. In the teaching of “taking the mind as the law”, it is obviously to regard the “mind” as the ultimate quality. In fact, this theory of the teaching has become the theory and the landscape of the era of Zhu Xi’s thoughts.
Historically, the “taking the mind as the law, emptiness as the truth” originated from the “true nature” advocated by the “Big Awakening Faith” which has had a serious influence in the teachings since the Sui and Tang Dynasties. “The True Arizona” in “The True Arizona” refers to “the true nature of the mind” (also known as “the mind of all beings” or “the coming to hide”). “The True Arizona” means that the True Arizona does not adhere to one’s own nature, suddenly arises thoughts, and then changes the illusion and changes, and has thousands of images. From this we can see that the “The True Arizona” is to combine the thought of emptiness in the late sect and the thought of the law of the sect of the sect of the late sect and the thought of the law of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect href=”https://sites.google.com/view/sugardaddy-story-share”>Finish a monthly priceThe eminent monk Zongmi once systematically issued the doctrine of “taking the mind as the law” through criticism of the theory of eugenic atmosphere. As we all know, as far as Confucianism is concerned, answering the question of where all things come from was important in the Han and Tang dynasties.It is the theory of the Chinese dynasty. However, Zongmi once made serious criticisms of the theory of the genus, and he pointed out:
All spirits have their roots; all things are rooted in their roots. There is no one without the most foundation but with branches. Is there the most spiritual of the three talents, but without roots? …The Confucians and Taoists now know that the recent ones are ancestors and fathers, and they have been passed down from time to time. They can be affected by this body. They are chaotic and chaotic, and they are divided into two of the yin and yang, two produce six and three of the people, and three produce thousands of things, and all things and people are the foundation. [⑦]
In Zongmi’s view, Yuanqi’s comments “the character of Liuhe cannot reach the source of the original”[⑧]. In other words, the answer to the question of the question of the Yuanqi’s comments on the origin of Liuhe Wanwu has not found the true copy of Liuhe Wanwu, and it has no real nature. Of course, the real dissatisfaction of the primordial theory lies in the fact that the primordial theory fails to give appropriate answers to the “roots” of such a special existence. In Zongmi’s view, the particularity of a human being lies in the fact that human beings have two reasons: pregnancy and heart. The Yuanqi only answers the source of human body, but fails to answer the source of human mind. He believed that “body and mind have their own roots, and the two types of harmony make one person”[⑨]. Based on this condition, Zongmi determined the fairness of the genus gas theory in the “Continuing the Bottom” section of the “Original Human Discourse”, and believed that in terms of the source of the human body, we should still “take gas as the foundation”[⑩]. But the root of
