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The Problems and Solutions of Tianquan Certification
——Fang Xuexue’s Criticism of Longxi Science and the Combination of Fang Yizhi
Author: Zhang Zhaoqing (Director of the World Religious Research Institute of Chinese Academy of Social Sciences)
Source: “History of Chinese Philosophy” 2023 Issue 4 of 2019
Abstract: After the Ming Dynasty, the preschool of Yangming took the good nature as its sect and the practicality as its sect. He focused on the “truth” of Wang Xinyi and the “existence” of Money Mountain, and criticized the transcendence and “no goodness” of Longxi, which corrected the mysterious and imperfect disadvantages of Yangming’s right-wingers. Longxi studies are well-known in Tianquan’s verification. The learning of the method traces the roots and analyzes Longxi’s misunderstanding and deviation from Wang Yangming’s teachings, which reflects the essence of “good”, the undecisive confrontation, the differences in Taoism, Wang Yangming’s development, and the promotion of the evidence. The learning of Fangxue was promoted by his son Fangming and the two towns. To the fact that he had learned from his wisdom, the Taoist system developed “invisible nothing” and “don’t be practical”, and worked hard to “don’t be enlightened” and formed another Cen Ling, which was the development of Yangming’s theory.
Keywords: Tianquan Jiedao; Longxi Academy; Fang Zhizhi; Fang Yizhi
Tianquan Jiedao is a serious task in the development of Yangming, representing the emergence of Longxi Academy with “nothing” as its sect. When confirming this entry, Wang Yangming tried to balance it with “have” to warn that the risks this entry could cause are not affected by the Neirong horse, and the stars fell to the south. As Wang Yangming expected, with the prosperity of Longxi School, its disadvantages also arose, invading the real knowledge of being close friends. Zhu Zi, such as Guiqing Cheng and Gao Panlong, rose up and attacked them. There were also many people in Yangming School, and Tongcheng’s Fangxue (1540-1615) was one of them. “The teacher and teacher learn to learn deeply, expose the ‘nature goodness’ to understand the primitive, study the ‘confidence’ and learn to practice it, and eliminate all illusory words” [1], so that the learning can be defined as the post-ming learning of the yang and Ming Dynasty. People who privately call the wise goodness teacher and teacher can learn the purpose of the study. Fang Xue was the founder of the Fang family’s learning in Tongcheng. The following were Zifang Dazhen, Sun Fang Kong, Zeng Shun Fang Yizhi and Xuanshu Zhongtong. Responding to Longxi’s learning also became the cooperation problem idea of Fang’s family’s learning.
1. Comprehensive evaluation of Yangming’s learning
1. Wang Yangming’s teaching of confidants
Fang Xuezhi recognizes Wang Yangming’s learning: in terms of effort, one step at a time, and one becomes a confidant; in terms of Taoism, one is the body that advocates good nature. When he edited the “Scholar of Heart” and selected Wang Yangming’s slogans, he also followed this thought:
The ultimate goodness is the essence of the mind, but it is only clear that it is the most virtuous and the most refined, but it has not left things. This note: Those who say that the principles of heaven are boundless without any selfish desires can obtain it.
The most good one is nature. The nature is originally without a single evil, so it is called the highest good. Stop it, but it is restored.
I work hard every day, but I just want to be realistic in the heart of goodness.
Those who set their goals will be able to maintain this kind of good thought.
As someone asks: “Everyone has a heart, and the heart is the reason. Why do you have good things and bad things?” The teacher said: “The heart of a bad person loses its essence.”
The most good ones are the essence of the heart. Only when one has some of the essence is evil. It is not that there is a good thing, and there is a bad thing that is opposite.
The essence of the mind is what is called the law of nature.
(The teacher and the teacher can clearly see the goodness of nature. If there is no good or evil saying later, it is probably because the doorman is so arrogant and has a complimentary statement.) [2]
The above-mentioned Wang Yangming’s theory records are all based on the real words, but nothing goes beyond the language. In the perspective of basic science, Yangming has clearly learned the Yi Xiao and takes the good nature as the foundation. This is a main theme of Confucianism. Fang Xue believes that “no good and evil” is not what Wang Yangming said, but a meeting with the doormen. The doormen here are importantly referring to Wang Longxi, which is equivalent to eliminating “no good and evil” from the Yang Ming school system. Such data acquisition methods and comments are expressed as “Six Betting on Me”. Those who are suitable for their own wishes will take it and try it. Those who disagree with their own wishes will avoid talking and abandon it.
In the basic thinking and concepts of goodness and evil, existence and non-existence, nature and human desires, there is no room for adjustment or maneuver. The learning of the teachings of Wang Yangming in the classics shows good nature from two aspects: First, the essence of the mind (the essence of the mind) is good. Goodness and evil are mutually beneficial: Injustice is good, and the ultimate goodness does not leave any imperfections. The original body of the mind is good, like the acquired world; the acquired world “only to be a child” means evil, and by regaining its original nature, you can return to the original state. Second, goodness and evil are the opposite of reason and desire. To go through the selfishness of human desires is to follow the laws of nature and regain the essence of the mind. The above two aspects emphasize: goodness is real goodness, so as to achieve the ultimate goodness; reason is real reason, and even the law of nature. In order to connect with the learning of confidants, the learning quoted Wang Yangming’s saying “The nature is good, so there is no evil in knowledge.” He commented: “Yang Ming’s understanding of confidants is rooted in the nature of goodness. Students do not seek this, and they are not recommended by the public. Goodness is high in nature, and they are derived from the saying of silence. I only see that I do not learn and be jealous, but I do not see that I love and respect the elders, and I do not care about the purpose of loving and respecting the elders.” I will not miss you. ”【3】Fang Xuexi believes that Wang Yangming can fully follow Mencius’s argument, and also consider the confidant who “knows without learning”, the good ability of “knowing without being jealous”, and the meaning of loving kindness and respecting elders. It can be regarded as a transcendent learning without learning.tp://twlovediary.com/”>Brain stories When learning and benevolence are the learning of reality, Wang Yangming takes both, and emphasizes both with both. Fang Xue believes that after Yang Ming learns the rules, he has a special understanding of his good abilities, and abandons the love and respect of his elders, thus relinquishing the basic model of Confucian benevolence. , from not learning or not greedy to falling into mystery, this clearly implies the learning of Longxi. Wang Yangming used “never evil in nature” to teach “never evil in knowledge”, and based on the reality of good in nature, the Tao body is “rooted in nature”, which is Wang Yangming’s most basic teaching method. That is, the Tao body is skill, and the skill is derived from the good in nature, which is to become a confidant, and start from the actual love and respect of the elders to actually In contrast, it is clear that “not learning without being jealous” is just an occasional discussion, lacking to shake the regular learning. Fang Xue’s method of dealing with concepts is to turn one end and cut the other end, which shows that it is a practical and practical discussion of Taoism and practical work. Fang Xue’s indifference even rejects the knowledge of goodness and evilness. This important point is for Longxi, and I don’t know whether it is used by both. The Fang family has realized the experience of later studies.
2. The study of differentiating the “Two Kings”
The “Two Kings” (Wang Xinyi and Wang Longxi) under Wang Yangming’s door emphasize the style and transcendence of confidants, which can be regarded as the right sect of Yangming. “Wang Longxi and Wang Xinyi are the two leaders of the right sect of Wang Xue. ”【4】The person who is in contrast to Wang Yangming’s religion is the left. With the development of Yangming, the development of the two schools also recurs, including the extreme development to the right or left, and the two are also in harmony. This view is used to review the learning of the common people: he values the works of his confidants. In practice, one can learn from the left side of the Yangming school; his right-wing tendency is to recognize the learning of the heart, but he opposed the learning of the right-wing Longxi. In his works, the learning of the heart in “The Heart School” is TC: