【孫海燕】楊慈湖一包養心得對儒家圣人的禪學化詮釋及其因緣

Keywords: Confucian sage; Yang Cihu; the energy of the heart; Buddha; insight

*Fund project:The National Social Science Fund’s critical project “Multi-volume “New Encyclopedia of the History of Neo-Confucianism” (17ZDA013) Stage results.

Author introduction: Sun Haiyan, male, associate researcher at the Institute of Philosophy and Religious Research, Guangdong Academy of Social Sciences (Guangdong Guangzhou 510635), an important participant in Confucian philosophy and Chinese Thought History Research.

Sages have always been the highest fantasy personality of Confucianism. But learning to become a saint was a concept that was unique in the new Confucianism of the Song Dynasty. The excitement of this thought is deeply influenced by the Buddha’s thoughts such as “the mind is the Buddha” and “seeing nature to become a Buddha”. In the history of Confucianism, Yangci Lake, a famous student in Jiuqing, is known as one of the most prominent Confucian scholars influenced by Buddhism. This focuses on the saint’s conception that Cihu “the energy of the heart is a saint” and the “unintentional” saint’s work. Those who have a little insight into the sages of the Confucian sages in the pre-Qin Confucianism will have a complete feeling of not being able to match the numbers when they read Cihu’s paintings of the sages with “virtual and illuminated”, “no self-reliance”, “very poor”, “very spirit and no sense”, and “no sense of no reason”. Cihu’s teachings of saints are closely related to the great landscape of the ideological civilization of Song and Ming dynasties “to assist in the education and the promotion of Confucianism”. Cihu was just unconsciously infected by this civilized environment, and went further on this road, showing that it was more bulging. This article uses the thoughts of sages in the pre-Qin Confucianism as a reference to deeply analyze the characteristics of the sages in Yangci Lake, and fosters its structure in the historical context of the development of Confucianism. This is both a ConfucianismA sorting out the history of “Sage”‘s conception of history is also a case study on the phenomenon of “supporting scholars to enter Confucianism” in Song and Ming Confucianism.

1. The view of the sages of Confucianism in the pre-Qin period

Although Confucius was recognized as the “most sage and ancestors” in later generations, he himself dared not regard himself as a saint. There is a saying: “If a saint is benevolent, will I dare?” (“Shuer”) This statement is often interpreted by later scholars as “the Master himself” but in fact, it is even more important that Confucius thought to himself that the talent, virtue and merits of people are not worthy of this number. Because in the East Zhou Dynasty where Confucius was, the “sage” had five “persons”: one is a witch who is wise and wise. That is, the saint is a person who can communicate with the six spiritual spirits. “Yi Ji” says, “With the combination of six combinations and the face of the sun and the moon makes her look haggard and haggard in front of the heroine with impeccable shapes. In line with the brightness, with the order of the four periods, with the auspiciousness of ghosts and gods.” Guo Dian Chu’s brief “Five Elements” reads “The sage knows the way of heaven”. Mencius said, “It can be called a saint, but it can be called a saint but cannot be called a saint” (“Mencius·安年安年安年”), all of which show the sacred nature of a saint. The second is the king who ranks high. “The Book of Changes” says “The treasure of a sage is called a throne”, and “The Book of Yu” says “The emperor’s virtue is generous, and he is a saint and a god”, which all tells that a sage is a person with great authority (even an emperor). The third is the best place for outstanding achievements. That is, the sage can change the world and “give it to the common people and benefit the people”, and has a good fortune of great achievements. Fourth, Mingrui’s talent. A saint must be wise, wise and super-human, which is what the Doctrine of the Mean says, “Only the most saints in the whole country can be wise and wise” and “the wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise and wise Fifth, the ethics list of benevolence and virtue. Mencius said, “The sage is the ultimate human nature.” That is, a saint should be a perfect person who is as good as he is in virtue. Together, the ancient sages were the gathering bodies of “the inner sage and the outer lords”. They had both brilliant virtues and talents, noble meritorious positions, and even had unconceived mysteries. In the eyes of the ancients, this kind of saint with a strong and deified color was roughly a fantasy request for the leaders of tribes and clans in China.

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By Confucius, the mysteries of the sages had been greatly weakened, but other characteristics were still preserved. Judging from Confucius’s sayings “How great is the king! Is it so majestic, only the heaven is the big, only the pure” (“Theory·Taibo”), “Those who rule without doing anything are Shun and “(“Theory·Wiling Gong”) and other legends, the examples of saints in their minds are of course Yu Shun and Shun. If we look at it from the standards of “exclusiveness to the common people and being able to benefit the public”, even Shun and Shun will not be as powerful as saints (“Shun’s illness”). Confucius regretted not seeing a saint in his life, and said: “The saint is a saint.”, I can’t see it; if I can see it, I can see it. “(“Shuer·Shuer”) In his late years, he still felt that “the birds do not arrive, and the river does not come out, and I am gone” (“Shuer·Zihan”). As for Confucius and his life, as he said he was a “sage”, he should not say that “correct people” is the fantasy personality of “Zi” in the whole “Shuer”, only 6 mentions “sages” and 106 contacts with “correct people”. Of course, Confucius There is no saying that mortals cannot be saints, but in terms of real personality seeking, he obviously did not regard saints as their direct goal. In just teaching the Tao, Confucius did not just want to cultivate a group of “scholars” and “righteous people” who are both virtuous and capable, so that they can set up halls and be domineering, and live in the country and have beautiful customs, so that the chaotic society can be relied on peace. What he said It is obvious that the saints are not able to be sought after by their greater heart: if the saints’ talent and benevolence can still be sought after, the saints’ achievements and position will undoubtedly rely more on external conditions, and even f