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How can the King’s Gate view survival? ——From the view of Wang Tangnan’s survival
Author: Cheng Yusong (2020 undergraduate student in Jilin Department of Philosophy)
Source: Author’s Reproduction on Confucianism Network
In the Ming Dynasty, the survival of Confucianism in the survival of the Song Dynasty was questioned, and many scholars discussed the survival of the survival of the many students. The Ming Confucians no longer ignore the survival and survival like the Song Confucians, but actively respond to the survival and survival problem. [1] As one of the representative figures of the King of Jiangyou, Wang Junhuai (named Zizhi, nickname Tangnan, 1522-1605) Ye Qiukun: “?” He also responded to the question of how to understand the survival and death. As a famous scholar of a generation, Wang Tangnan made an independent analysis of the mind, nature, intention, and thought. Regarding Wang Tangnan’s overall thinking, the academic community has produced some research results. [2] However, Wangtangnan’s survival and demise have not yet been fully studied. [3] Through a series of discussions on the survival and death of Wangtangnan, we can enrich our understanding of the survival and death of the post-Ming Dynasty.
1. Full life and full study
In Wangtangnan, the problem of survival and death is related to the most basic Confucianism, so it cannot be considered as much as possible. Regarding the desire to survive and die, Tangnan discussed it with the “彩票六彩票六彩票”. Tangnan said: “For my study, if I am not stable in the whole life, I will finally discuss and practice cutting and only do what I can do in the eyes of ordinary people and stop it. It is enough to say the Tao!” [4] In Tangnan’s view, Confucians who become saints in order to achieve the whole life and achieve the whole life and achieve the whole life. The concept of “full life and full life” comes from “Ru Song Wei knocked on the table: “Hello.” Notes: Sacrifice”: “If the parents are born with all their parents, they will be filial. If they do not obey their bodies and do not humiliate their bodies, they will be filial.” According to the logic here, full life and full life is when the children repay their parents with complete lives. However, whether parents are limited to close relatives can still be discussed. Zhang said: “Qian is called father, Kun is called mother.”[5] This is to transfer the concept of parents to the metaphysical intrinsic dimension. In the same way, Tangnan pushed the whole life to a state of increasing prosperity: the whole life is not only limited to the family, but is combined with the complete life of the individual from the sixteenth. The whole life is when a person is born from the six combinations, and the whole life is when a person regains the truth. In Tangnan, this kind of whole life requires a high level of morality. Tangnan said: “The place that students do not know today is just a place that is known to be a learning clarification. Those who think that they are a little tidy and have no big deal, so they call it great.The person is fucked. If so, in terms of their own division, they cannot achieve the full level of life, and in the Confucius Hall, they cannot achieve the future. Is it enough to learn? ”[6] To achieve the full study of the Jade, it is still not enough to do inner behavior. Only by grasping the most basic goals of the Confucian school can one achieve a complete moral state and go beyond survival. Therefore, Tangnan said: “I do not learn more and do not know the true master. Therefore, although I am learning, I cannot help but rely on the truth and live a life of a person who is not very good at the world. If you have not yet revealed your true roots in your daily life, if you reach the point of disaster, you will know that your enemies will not be able to resist. ”[7] Become a great person in secular meaning, but failing to understand the true nature of oneself, then you will be at a loss when you die. As long as you understand the true nature, you will realize survival and death, and realize your whole life. Wang Tangnan trusts that through the inner body of evidence, the fear of death and death can be exceeded. He said: “There will be no survival and death at the moment, and the two realms of survival will be no survival in the future. ”[8] It can be seen that Tangnan believes that the problem of survival and death is related to the discussion of kung fu and state of achievement of saints. Only when one reaches the realm of a saint can one overcome the fear of death. Tangnan said: “Knowing that one can die in the evening is a matter of the saint’s destiny. How can one not pay attention to it? “[9] Confucius said, “It is enough to die in the morning” (“Speech·Li Ren”), and said, “How can you know your death without knowing life” (“Speech·Advanced”). Combining these two passages, Enterprise conditions means “knowing that one can die in the evening”, that is, to surpass death by knowing the nature of life. To reach the state of full life, you need to “The reason is as good as the nature, so that it can lead to death” (“Book of Changes·Yu Gua”). If the reason reaches the state of as good as the nature, then there is no such thing as survival.
It can be seen that the whole life and the whole life of Tangnan still regained the body in terms of its essence, and is not limited to the world of experience. Tangnan said: “The discussion on survival and death of the holy gate is not based on form and atmosphere. There is a saying in the past: “Don’t be sad about the death of the heart, and the death is the next. ’Also said: ‘There must be those who do not stand on the body, do not rely on their strength, do not wait for life, and do not die without death. ’All these words can’t be ignored. ”[10] When discussing the true survival, form and temperament are not suitable for language, but must start from the human heart博手机, and cannot find the body that dies after death. Some people believe that both the saints and the saints will die. In this regard, there is no difference between the saints and the saints. If there is any difference, it is not that the saints have left a good reputation. However, Tangnan disagrees with this saying, “If the learning is based on the whole life and the whole life, how can it be destroyed with the physical body? All,The combination of six combinations and virtues, the sun and the moon are bright, and the reason why the most sincere people have been long and boundless is that Shun Zhi is dead? ”[11] The so-called whole life and whole life are not about the survival of the body, but from the state of morality. When you reach the state of morality, you can participate in the transformation and cultivation of the six communes and achieve true immortality. 2. As far as you know your mind
According to Wang Tangnan’s view, the whole life and the whole life are to regain the mind and nature that are not born or rejuvenated. If it is said that a person can never die, it can only be that the human mind and nature will not die. Although Hu Wufeng and Cheng Mingdao also advocated that the mind and nature will not die, it was not widespread in the Song Dynasty. In the Ming Dynasty, due to the excitement of Yangming’s mind, the nature may The mind’s unhappy concept gains a more generalized appearance. [12] In a nutshell, Yangming’s survival is a transcendent view of survival based on the mind-nature perception. [13] As a transcendent of Yangming’s learning, Tangnan also believes that transcending survival means regaining the true essence, that is, the original intention and nature. In Tangnan’s view, the mind is the metaphysical one that transcends survival. Tangnan said: “This mind is not for existence, not for death, but for birth, and for birth, it is like a day in the past. ”[14] also said: “It is neither appearance nor emptiness, but it is always unrecognizable. This is what the mind is. What heaven and I are in this way is not for existence or death. ”[15] The original intention and conscience do not turn around the world to experience the transformation, so all ancient times are the same. The mind is the heaven and me, so my mind is compatible with the past and present and beyond survival. In this way, based on this mind, it can be beyond survival. In Tangnan, this mind that never dies is what is called the “Tao heart”. Tangnan said: “Tao mind is the nature, the nature is odorless, so it is small; in the state of mind, the emotions are good and bad, so they are dangerous. ”[16] The human heart and the Tao heart are different, the human heart flows endlessly, and the Tao heart is a soundless and odorless nature. If you can return to the Tao heart, it can transcend the shackles of real change. From this perspective, the body and mind can transcend survival and death.
Tangnan sometimes also says “the heart is dead”, but this is not saying that the heart has arisen, but saying that the experienced human heart can be let go. Tangnan said: “‘No sorrow is greater than the heart’, this is a good word. ”[17] What does this mean? You can see it more clearly by combining another passage. Tangnan said: “Mencius does not say that he seeks the heart, but only says that he seeks peace of mind. Yu Ting had the distinction between the heart of Tao and the heart of people. The heart of Tao is not in the middle of development TC:
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