【江一包養心得求流】身心之學的重建與自律品德的回歸

On ordinary, people often compare Zhu Zi with the nine jings of his contemporary era. One of the most basic differences between the two is that the former emphasizes “Tao Jue” and the latter emphasizes “respecting virtue” [1]. Huang Zongxi once made a more clear congratulation on this: “The teacher’s teachings’ learning  (referring to the nine jings of the earth – the introduction), Taking respect for virtue and nature as the sect… At the same time, Zi Yang’s learning was based on Taoism. “[2] If Huang Zongxi said that Zhu Zi’s learning “mainly learning Taoism” had neglected the main nature of respect for virtue and nature in Zhu Zi’s learning kung fu, then when Mr. Mou Zongsan said that Zhu Zi’s “the implementation of kung fu fu lies in the study of things and knowledge”, the main nature of respect for virtue and nature in Zhu Zi’s learning kung fu was completely overwhelmed. [3] Of course, although Zhu Xi really doubled down on Taoist learning compared to the Jiujing [4], in fact, for Zhu Xi, both respecting virtue and Taoist learning cannot be achieved. This is the essence of “respecting virtue and nature, so that one can be attentive and obeying the Tao; learning Tao can be learned, and even know it, and advancing the Tao. The two are the ultimate of cultivating virtue and concentrating Tao” [5] This discussion has obtained a clear physical manifestation. It is not difficult to find that for Zhu Xi, the skill of respecting virtue and nature has a very important position. So, what is the specific connotation of Zhu Xi’s kung fu? However, to discuss Zhu Zi’s kung fu’s kung fu fu erect and virtue in a specific way, he would not prevent him from criticizing his kung fu fu fu fu fu ‘ ‘ first to observe and then cultivate’ in the Hunan school. In fact, the construction of Zhu Zi’s own kung fu fu fu fu fu fu was completed in the criticism of the Hunan school.

1. Reflection on the Kung Fu Discussion of the Hunan School of Science and Technology

As a major academic student in the Song and Ming dynasties, the Hunan School of Science and Technology has a unique understanding of the Kung Fu Discussion, that is, “observe first and then cultivate.” During the old period of Zhonghe, Zhu Zi highly praised this kung fu path. He once said: “In the learning of Hengshan, he only distinguishes daily practices, and is particularly easy to work hard.” [6] However, after the new Zhonghe theory of Yichou’s enlightenment was established, Zhu Zi made a reversal of the kung fu path “firstly observe and then cultivate” and established the kung fu path “firstly observe and then observe and understand” kung fu path. So, why did Zhu Zi do this? To answer this question, we must first understand what the specific connotation of “observe first and then cultivate” in Hunan. The first summary of the discussion of Huxiang School on “to first observe and then to cultivate” is now in the following conversation between Hu Hong and Biao Juzheng:

Biao Juzheng asked: “The heart is not slandered, why did Mencius say that he should be as good as his heart?” He said: “Only benevolent can be as good as his heart.” Juzheng asked: “If you want to be benevolent, you must first understand the body of benevolent.” He said: “What is the body?” He said: “The way of benevolence is grand and sincere, and those who know can say the word “sense”.Those who don’t know even though they have thousands of words, they don’t know it. Those who are capable can do something, but those who cannot overcome it cannot achieve it even if they refer to thousands of things. “He said: “All things are one with me, can they be the body of benevolence?” “He said: “How can you be one with all things with a six-foot car? “He said: “If the body cannot be one with all things, the mind will be able to do it. “He said: “A person’s heart has all kinds of diseases and once he dies, everything in the country will be transformed and reborn. How can he be one with it? “Jun Zheng Shu went there. Another day, someone asked, “The reason why people are unkind is to let go of their conscience. Is it okay to seek peace of mind? “He said: “The King of Qi saw a cow but could not bear to kill him. This is the seed of conscience, which is seen by the interests and desires. Once you see it, you can keep it in it, maintain it and nourish it, and fill it in it, so that it will be a big deal and will be in a big deal. This is the heart of people, and the differences in their perceptions must be the utmost of understanding. ”[7]

Through this analysis, we can see that the ultimate goal of learning in Hunan sets the ultimate goal of kung fu as “knowing the body of benevolence”, and according to Hu Hong’s statement, to reach this state, the specific way of kung fu is to be able to realize the empirical reality of conscience through inspection when conscience is discovered. Because conscience is a hiding heart, it is an empirical expression of “benevolence” as the nature of the body, and the empirical reality of the conscience is that it is a empirical expression of benevolence. In the real observation of this matter, Hu Hong said, “We must first understand the body of benevolence”, and on the other hand, he said, “We must first understand the body of benevolence.” The so-called cultivation means that after observing the existence of a confidant, that is, after “one sees it”, “to maintain it, maintain it, nourish it, and enrich it”, which is actually a step-by-step process of understanding and expansion of conscience. Later, Zhang Feng combined Hu Hong’s above-mentioned views into “students must first observe their eyes, and then add the merit of surviving” [8], that is, Baocai Network VIP “First to observe and then to nourish”. During the Zhonghe Old Speaking period, which was deeply influenced by the Hunan and Hunan school, Zhu Zi’s understanding of the basics of the Kung Fu path was in the first book of the famous “Four Books on People’s Life” Zhu Zi wrote:

The truth