【單正齊】宋明儒學一包養網心得與釋教——基于心性論視域中的比較

Confucianism is a kind of “moral life” or “heart and nature”. Confucianism in the Song and Ming dynasties focused on explaining humanity theory from the universe; they believed that the universe and heavenly way give people inner nature, and people adapt to the heavenly way through their minds and nature, and thus truly transcend the realm of life. Teach the learning of the mind and nature, discuss the ability and nature of becoming a Buddha; by denying the real illusion of human beings, realizing the so-called “clean heart” and “clear nature”, and achieving the absolute transcendence. Confucianism in the Song and Ming dynasties and teaching the mind and nature are both used to form the basis and basis of the theoretical theory. In the development of history, the two influence and fusion of each other, and there is a connection between the theoretical structure and the actual form, but there are still differences between the content and the actual view.

1. Practice and emptiness

Philosophy is a theoretical system that explores the roots of the universe, society, and life. The exploration of the mind and nature of the pre-Qin Confucianism is importantly located in the ethical and moral level of real experience. It was not until the Song and Ming dynasties that under the influence of the teaching of the ontological theory in the Sui and Tang Dynasties that Confucianism’s mental and mental theory rose from the level of experience to the level of intrinsic theory.

The Confucianism of Song and Ming Dynasty now put forward thoughts on “reason” on the development of Confucianism’s mental and natural theory. In the Confucianism of Song and Ming dynasties, theory has the meaning of its essence. The concept of Confucianism in the Song and Ming dynasties was proposed, and it was important to challenge the thinking of the mind and nature. Understanding the differences in theory reveals the essence of Confucianism’s theory of mind and nature and teachingExtraordinary.

Reason is one of the focus concepts of Confucianism in the Song and Ming dynasties, and theory has two meanings. One is physics, which refers to the reason why things are; the other is morality, which refers to the law that things (actions) are natural. Generally speaking, theorists do not make a clear distinction between sexual reason and physics, but sexual reason is more basic. Zhu Zi said that the mind “has a variety of principles, and there are four great people who are in charge of the great power, so they are called benevolence and wisdom.” 2. Benevolence is the “virtue of life” of the universe, which is the basis of universal principles. Wang Yangming and his later studies believed that knowledge of knowledge is also the development of confidants’ behavior, and they all use nature and reason to collect physics, and believe that physics must be implemented in the moral reality of the sage’s “performing reason and doing things”. In the eyes of the Ming and Confucian scholars of the Song Dynasty, the most basic foundation of Liuhe all things is the “apocalypse of life” of the universe, and the reason why Liuhe biological is the “nature law” (or “the virtue of life”). The way of heaven moves, and the transformation of all things are produced. All things come from the way of heaven. The laws of nature are the source of all things and the source of humanity. Nature and reason and physics both originate from the laws of nature, so nature is the principle. Zhu Zi believed that “benevolence” means the “virtue of life” in the universe. Wang Yangming regarded his confidant as the law of nature, and thus raised the principle of virtue and nature to the height of the universe’s body.

As the body of the universe and life, theory is not a detachment from the actual abstract body. The second Cheng said: “There is nothing beyond Tao, and there is no way beyond things. This is the connection between the six combinations and the other is not Tao.” 3 Zhu Zi emphasized, “If there is reason, there will be aura”, “There is no unreasonable atmosphere in the whole country, nor is there a unhealthy principle” 4. Jiufeng of the Sun also said: “There is no way beyond the affairs, and no way beyond the affairs.” 5 In the Confucians of the Song and Ming dynasties, the laws of nature are not static concepts, and they themselves are not abstract and invisible. The laws of heaven are transformed into all things through the heart of Liuhe, and the wind is presented. The so-called “the fish flying in the fish are all the wind and winds of the truth”6. The laws of nature are not pure and natural laws, but the rare form with the purposeful meaning. Zhou Dunxuan called the “integrity” of heavenly way as “pure and ultimate good”, and believed that “those who follow it are good, and those who accomplish it are nature.” That is to say, inheriting the laws of nature and realizing the laws of nature is “goodness”; everything that is understood by the way of “integrity” removes the self-contemporary nature of nature and gains the certainty of the goal (conforms to the principles of reason and the principles of nature). Zhou Zi called the birth of the universe and the finalization of all things “integrity”: 博取 “Yuanheng, the harmony of integrity; profit, the recovery of integrity”7. “Serious” means true and unrestrained, and the principles of heaven are connected, and all things in the universe are truly unrestrained. Therefore, in the Song and Ming Confucians, reason is truth, and things are real things: “There is truth, and there is actually something” 8; the physical experience of things has the realization of life because they take the metaphysical Tao as their basis, and become an infinite field of practice in the realm of reason. Song and Ming Confucians called the process of natural changes in all things in the universe “the law of nature.”

In teaching philosophy, principle is important to refer to emptiness. The principle of emptiness is the nature of law and reality, which refers to the true nature of things. The theme of “Prajnaparamita” is “Sexuality is illusory”. The so-called “empt nature” means that all phenomena have no real self-nature; but emptiness is not imperfectNone, although the Dharma is empty in nature, the false appearance of existence is still there, which is what is called “illusion”. The principle of emptiness of nature is the basis for teaching the mind and nature to contemplate. Teach the theory of mind and nature to explore the problem of becoming a Buddha. In general, the key to understanding is to use Prajna wisdom to verify the principle of emptiness. The principle of emptiness of nature is the basis for becoming a Buddha; it is explained by the principle of emptiness of nature, otherwise it will not be possible to resolve it. The principle of emptiness as an object that can inspire the mind becomes a guest viewing basis for becoming a Buddha and explaining the deeds. The concept of mind taught by the teachings of the Sui and Tang Dynasties in China will turn the mind into the acquired mind, as the “Awakening of Faith” says, “no birth or no rejuvenation” and the pure mind of self-nature. However, the pure mind of one’s nature is still the wisdom of emptiness. The Awakening of Faith says: “When the mind is separated from thoughts, those who leave thoughts and appearances are all in the virtual world.” 9 From this we can see that the principle mentioned in Buddhism is the principle of emptiness, which is the nature that creates illusory phenomena. The Buddhist principles do not have the meaning of morality, nature, nor do they have the meaning of birth, so they cannot become the body of the universe that is endless. In Buddhism, since the principle of emptiness is not the real foundation of the universe, society, and life, the phenomenon of reality does not exist in the necessity of to nourish the webmaster, but only has an illusion that can be avoided. However, Buddhism also said that the ruler is not sacred, the nature of the law without illumination, and the world is not separated from Nirvana. The Master School clearly stated: &