The profound Neo-Confucianism of the Song and Ming Dynasties, the atmosphere of sages, and "the joy of looking at Confucius and Yan"
In the early days of the founding of Neo-Confucianism, there was a quite popular trend in academic circles to learn from Yan Zi. His disciples were the most fond of learning, but because he died young and his studies were incomplete, the academic community had never paid much attention to him. But now he suddenly became enthusiastic. Why is this? Er Cheng believes that "if a scholar wants to learn from a saint, he must learn from Yan Zi." "(Volume 2 of "Suicide Notes") Ercheng advocated "learning from the saints", but why should learning from the saints start with Yanzi instead of directly starting with Confucius? They believe that there are no signs of saints, so they must first learn from them. Starting from Yan Zi, only if you have the conditions to learn from a sage can you "learn from a sage." In Er Cheng's view, Yan Zi had high ambitions. He did not study for salary or fame, but to learn from the saints. He had a spirit of diligence and pursuit of truth in his studies. He was able to be happy and forget his worries under the extremely difficult conditions of life. He has a down-to-earth study style, is willing to start from ordinary things, has the courage to correct his mistakes, has a good deed that he can keep in mind, and can correct his mistakes in a timely manner, and Yan Zi learns as his own, understands his mind tacitly, and is like a fool all day long, never Publicity, exposure, etc. These characteristics are undoubtedly the reasons why Yanxue should be respected, but predecessors have already known this. Why did Yanxue develop only in the Song Dynasty? I think, in addition to the above reasons, it was the Song Dynasty and Zhou Dynasty. , Cheng and others raised an interesting question about the happy place of Confucius and Yan. The reason why this question arouses people's interest has profound reasons in the history of thought.
This must start with Zhou Dunyi. Zhou Dunyi always liked to associate with Zen monks. You Dingfu once said that "Uncle Zhou Mao is a poor Zen guest". According to Zhu Shien's "Records of Laymen Fen Deng", Zhou Dunyi met Zen Master Huitang Zuxin for the first time and "asked him about the purpose of the special transmission of Buddhism." "The inner message said: 'Just take care of your own house. Confucius said that if you hear the Tao in the morning, you can die in the evening. After all, how can you hear the Tao and die in the evening? If Yan Zi does not change his happiness, what will he enjoy? But in After all, there has been a consistent connection for a long time. '" In the history of Buddhism, Zen is called "the teaching outside the teachings". Its purpose is: "directly point to the original heart and see one's nature to become a Buddha." In the view of Zen Master Zuxin, this is the same for everyone. The heart, the heart has the same principle. Not only Buddhist saints recognize this heart and principle, but Confucian saints also recognize it. He asked Zhou Dunyi to "take care of his own house", which means that it does not need to be achieved in Buddhism, but can also be achieved in Confucian classics. After that, Professor Zhou Dunyi and Er Cheng asked: "Zhong Ni and Yan Zi live in happy places, what do they enjoy?" This inspired Er Cheng.
What did Zhongni and Yanzi enjoy? There seem to be only two in the Analects, and only a few words. One article says that Confucius asked his disciples to describe their ambitions. Zeng Xi said: "In late spring, when the spring clothes are ready, five or six people are crowned, and six or seven boys are bathing in Yi, and the wind is dancing with Ug, chanting and returning." Confucius He sighed and said: "I am with the point!" (See "The Analects of Confucius·Advanced") This is the joy of Confucius' "with the point". One story says that Confucius praised Yan Zi for his eagerness to learn: "You are so virtuous, come back! With a basket of food and a ladle of drink, in a back alley, people cannot bear their worries, but they will not change their happiness even after returning home." ("The Analects of Confucius·Yongye") This is said Yan Zi's happy place. Zhou Dunyi wanted Cheng Hao to enjoy this place and experience the spiritual realm of Confucius and Yan Zi. Therefore, after seeing Zhou Dunyi, Cheng Hao "chanted to the wind and made the moon come home, which means 'I am with you'" ("Zhou Lianxi Collection") 》Volume 9). What did Confucius and Yan "please do"? This question is as puzzling as a Zen koan. Although Er Cheng had his own understanding of this, he never stated it publicly. Er Cheng's disciples once inquired about the answer. What did Yan Zi like to do? Whether one is "enjoyed with Taoism" or not is an answer that most scholars can easily think of. However, Er Cheng gave a negative answer.
"Xianyu Qian asked: 'Why can't Yan Zi change his happiness?' The Master said: 'If you know what you are happy about, then you know that you will not change it. How can you be happy if you say what you are happy about?' He said: "It's just a matter of enjoying the Tao." Confucius said: "It is not Yan Zi who takes pleasure in the Tao." ("Cui Yan" Volume 2)
But Ercheng does not violate customs. , humanely pointed out that what Yan Zi enjoys is definitely not happiness in suffering, but just because he enjoys what he enjoys and forgets the suffering. "Yan Zi's baskets and ladles are not joy, but also forgetfulness." (Volume 6 of "Suicide Notes") "Yan Zi's baskets and ladles in the shabby alleys do not change his joy. How can he be happy in the shabby alleys? He has an ear for other things to enjoy." (Volume 8 of "Wai Shu") Er Cheng seemed to be "selling out", refusing to say it clearly, and only said, "Don't have fun". Chen Wei believed that this was the key to enlightenment and the opportunity for enlightenment passed down from Zhou to Cheng. Not only did Er Cheng refuse to reveal it, but even Zhu Xi did not dare to reveal it. He said: "The joy of rice and drinking water, the joy of baskets and ladles in shabby alleys, what do you enjoy? This Lianxi River enlightened Er Chengzi Jue, and Ercheng realized the Tao from then on, and he never learned this word. Hui Weng revealed everything and said I studied it backwards, but I dare not say anything about it." ("Song and Yuan Studies Cases: Mu Zhong Study Cases") He believed that Cheng Zhu did not intend to keep the matter secret and not to teach it, but that the Tao was just a matter of course and could not be played with for pleasure. If we say "the Tao is the thing that pleases us", we will regard our body and the Tao as one thing. If we have not reached the state of seamless integration, then we will not have the air of a hole or a face. Here, there is a distinction between those born from Kung Fu and those who are familiar with it. Those born from Kung Fu take Tao as their happiness, and then happiness and Tao are two; those who are familiar with Kung Fu, their walking place is Tao, and their place of Tao is happiness, then happiness and Tao are one. He said: "Anyone who says that what they enjoy is in the Tao and takes the Tao as their pleasure is what those who have learned the Tao say. Those who do not learn the Tao will not know this taste. But those who have learned the Tao will forget this taste and me. The place of happiness is the Tao. , I will not wait for my heart to be happy with that way. The heart of Kong and Yan is like the light, wind and moon, and the dregs are muddy. From birth to death, it is the truth. If you act according to reason, you will be happy wherever you touch it.
If you live in wealth and honor, you will be happy in wealth and honor; if you live in poverty and lowliness, you will be happy in poverty and lowliness. Yi and Di will be in trouble wherever they are. The place where one walks is the Tao, and the place where the Tao is is happiness. In the beginning, it is not just because of the happiness of the Tao. ... You must know that Yanzi and Zhuzi are divided into raw and mature. When Kung Fu is born, happiness and Tao are two, so you might as well enjoy the other with this. After the Kung Fu is mastered, happiness and Tao become one, and they are inseparable from each other. The former sage was unwilling to reveal the matter, and was just waiting to see how the person's words sounded familiar to his ears. "(ibid.) Since Er Cheng refused to explain this "Yan Zi's pleasure", this issue became more and more tempting, thus attracting many Neo-Confucian scholars in later generations to discuss it.
Wang Ping proposed "To "There is no happiness", he said: "Yichuanyan Yanzi is not happy in the Tao, so what is the joy? He said: There is nothing left in the heart. If there is happiness, then there is something to rely on. Fame, wealth and honor are not enough happiness, moral life There is also no joy. Zhuangzi said that "the most joy is no joy." "(Volume 29 of "Song and Yuan Dynasty Academic Cases")
Zhu Xi put forward the theory of "deep reflection and self-satisfaction". He said: "Yichuan said that Yan Zi's music was a person who did not recognize Yan Zi. This is because the inquirer Yuan Bu did not investigate carefully. Therefore, I answer according to the person, hoping that he will think deeply and get it. Because of Cheng Zi's words, later generations have become more and more lofty and far-reaching. If this is the case, it is not as well-founded as Le Dao. Is it true that Yi Yin's "enjoying the way of Yao and Shun" is not the way?" (Volume 101 of "Zhuzi Yulei")
Cao Duan proposed the theory of "enjoying benevolence" that "the benevolent benevolent". He said: "The joy of Confucius and Yan is benevolence, and it is not the joy of benevolence. Benevolence has its own music ears, and Confucius enjoys benevolence and enjoys it, and Yanzi does not violate benevolence and does not change his joy. Those who are at peace with their benevolence have their own natural benevolence, and those who enjoy it have their own natural happiness. If you do not violate benevolence, you will maintain it; if you do not change it, you will maintain it. "Yu" says: 'The benevolent do not worry. ’ If you don’t worry, what else can it be but happiness? Zhou, Cheng, and Zhuzi didn’t explain it directly, but they wanted to learn it by themselves. "("The Essence of Mr. Cao Yuechuan's Words", see the front page of "Xian Confucianism Revised Record")
Wang Gen put forward the theory that "the human heart is naturally happy", and his "Lexue Song" said: "The human heart is naturally happy. Bind your selfish desires. When selfish desires arise, kindness and harmony are still conscious. It disappears as soon as you sleep, and your heart is still happy. Joy means enjoying learning, and learning means learning enjoys it. Not learning is not learning, and not learning is not learning. If you enjoy it, you will learn it; if you learn it, you will enjoy it. Joy is learning, learning is joy. Woohoo, why is the joy of the world such a study? How can the world of learning be so joyful?" ("The Case of Confucianism in the Ming Dynasty·Taizhou Study Case") He regarded "joy" as the essence of the heart, and the "joy" of the essence is called "true happiness" ", so he added: "Utilitarianism has obsessed people's hearts for a long time. They must find their own true happiness, which is directly integrated with the heaven and earth and all things. Then they can control all things and dominate the economy. The so-called happiness is heaven, and heaven is God. If a scholar does not see true happiness, how can he be detached and hear the way of the sage?" ("Quotations of Mr. Wang Xinzhai")
Luo Rufang proposed that the human heart is inherently happy, and "no worries" means happiness: "When a child is born, it is sparse and If you play with it, you will laugh endlessly; if you nurture it with milk, you will have endless joy and love. The birth of human beings is based on the vitality of creation, so people have natural fun in making a living. ...Only when we sincerely know that benevolence is not far away can we know happiness without falsely seeking it. "The so-called happy person only has no worries." If you take joy as joy, it will not last long and will not follow. "("The Case of Confucianism in the Ming Dynasty·Taizhou Case")
Lu Shanji put forward the theory that "the present is the happy place". Wealth and honor do not give up poverty and humbleness, how can we be merciless? Just to be a gentleman, we have to insist on fine iron. In those days, scholars were not interested in fame and were not afraid of death. It was just a small square inch that belonged to me. One man was more powerful than the nine armies. "("The Purpose of Seeking Fun")
And so on.
Confucius: "I and Dian Ye. "("Illustrations of the Holy Relics of Confucius" published by Zhonghua Book Company)
Zhou Dunyi proposed the joy of Confucius and Yan. On the surface, he derived it from Confucianism's "finding out from his own house", but in fact it came from the Zen theory of "Zen Yue" Later Neo-Confucianists played with it repeatedly, and it has the meaning of Zen enlightenment. Volume 1 of Jiao Hong's "Tan Yuan Dai Go" says: "There is a question about Yan Zi not changing his happiness." What is happiness about? Yu said: Let me ask you, "People cannot bear their worries." What are they worried about? If you know what people in the world are worried about, you will know what Yan Zi is happy about. "Biography" says: "In ancient times, there were people who lived in strict caves but their gods never left them behind. In the last days, there were people who lived in ten thousand chariots and were sad every day." ’ This is the Zen of our generation, and there is no need to add another phrase to it. "Some people are detached from things and enjoy themselves; some people worry about gains and losses, and work hard. Do people exist as human beings, or do they exist for things? "This is the Zen of our generation" that breaks the Zen barrier and sees the great road. Shen Dalian's "The Analects of Confucius" believes: " Huang Jidao thought that Yan Zi gained something after losing his intelligence and intelligence, and his theory was wonderful. "(Volume 32 of "Song and Yuan Dynasty Academic Cases") Cui Xian's "Shi Yi" pointed out: "Yan Zi's learning is to restrain oneself and restore etiquette, to cure anger and correct mistakes. Zhuang Zhou said that he deposed his cleverness and his limbs, and made a mockery of Confucius's knowledge and etiquette. In the Song Dynasty, Liu Yanchong and others wrote about their ancestors, so Yan Zi was the Bodhidharma of Confucius. "(Volume 48 of "The Case of Confucianism in the Ming Dynasty") This reveals the reason why Yan Xue is particularly valued. Zen Buddhism taught by Bodhidharma has had a wide and profound influence in the East. Zen Buddhism advocates "not establishing words" and opposes the capture of intelligence. . This has some similarities with Yan Zi, who "does not disobey like a fool all the time." If Confucianism wants to establish a figure like Bodhidharma, Yan Zi is a suitable choice. However, ordinary scholars in society are not aware of this. It is just that. It was an undercurrent hidden in the social thought at that time, but Zhu Xi, who was thoughtful and sophisticated, had clearly seen this, so he tried his best to turn the bow of Neo-Confucianism to avoid this undercurrent. He pointed out:
"Don't pay attention to all the principles, just pay attention to that one principle, and say 'with point', how is Yan Zi's happiness?
Mr. Cheng's "Quotations" says everything, but only one or two places say this. Why does it say so little? Why do scholars today say so much? It's just imagination. "(Volume 117 of "Zhuzi Yulei")
"Scholars really want to see the General Office, but now they can just talk about the General Office, such as 'Yudian' and the like, for fear of being lonely and unmatched. Kill, the lower tip flows into Shi Lao, how can it have the meaning of "singing and returning". ” (ibid.)
Zhu Xi advocated the study of things and their principles in his scholarship, and believed that only through hard work and hard work can one obtain the joy of sudden enlightenment. Therefore, happiness can only be obtained through hard thinking. In his opinion, Jiangxi Lu School advocates Simplification Kungfu, does not conduct a comprehensive study of the classics of sages, and only picks up one or two sentences to express the meaning. It is just a matter of leisure and leisure, which he cannot get. Said:
"For example, in the twenty chapters of The Analects of Confucius, if you only pick up the underlying meaning and summarize it, it will be overwritten. If we just talk about "the wind is dancing with the urns, chanting and returning", and just describe the scenery of the four seasons, why does the Analects of Confucius say so many things! A friend from Jiangxi came to ask me the day before yesterday, looking for a place to have fun. A certain person said: "Just go and search for yourself. If you find the extremely bitter place, it will be good news." People must find out what the meaning is, and this is the meaning of happiness, but it is the principle of happiness naturally without working hard. '" (Volume 117 of "Zhu Zi Yu Lei")
In order to prevent the contamination of Zen, when explaining the problems of Confucius and Yan Yue, Zhu Zi tried his best to focus on practical skills and avoid flowing into emptiness. Zen is the way to happiness. Huang Zhen pointed out that the way of Confucius is to use the world, not to be independent and independent. He believes that although the saying of "bathing in the wind and rain" is "free and unrestrained", it is not the right way of Confucius. , it is especially wrong to use this detached state of mind as proof of Zen. He said:
"Confucius's original intention was to practice Taoism and help the world, so all his disciples' aspirations were correct. It has been pointed out that the crazy people of Confucius have no intention of transformation and talk about the happiness of the center. Although their words are free and unrestrained, they are not the correct questions and answers at that time. Confucius was not good at teaching, so he explained it privately, but suddenly he heard that his words were unique, so he admired them for a while. I have already cited the three sons, and they are all sufficient for the country. Confucius' original intention is always here and never there. Scholars must take a chapter and ponder the beginning and end, and then they can understand Confucius' true intention. Since the rise of Zen, the real has been deprecated and the imaginary has been abandoned. All twenty chapters of the Analects of Confucius have failed to prove Zen. The only words "Yu Yi" are similar to those of the secular world. Therefore, the beginning and end of a chapter have been removed, and the whole picture is linked. Next, Xiran echoed, Shang Cai also said, "Only against the spring breeze, there is nothing that can be solved." He once pointed out that there is nothing that can be solved!" (Volume 24 of "Song and Yuan Dynasty Academic Cases")
Huang Zhen believes that Confucius's words "I am with Dian Ye" are just a "momentary admiration" and not his true intention. If this is true, the so-called joy of Confucius' "with Dian" does not need to be discussed. This chapter of "The Analects of Confucius" seems far-fetched, because this chapter of "The Analects of Confucius" is to show that Confucius is not a simple transactionalist who is obsessed with the world. He also has a transcendent side that "the benevolent follow benevolence" and enjoy himself. Without seeing this aspect, we cannot fully understand Confucius. Huang Zhen's statement is an attempt to solve the problem by canceling it. This does not seem to be a good approach.
Ming Dynasty Confucian He Mengchun wrote "Xunxing". "Music", a summary of the issue of Confucius and Yan's happiness according to Zhu Xi's point of view is as follows:
"The happiness of Confucius is that even though he is in extreme poverty, his happiness is also there; Yan Zi's joy is that although people are unbearable to worry about, his joy will not change. Three thousand disciples rarely know this; Zeng Xi enjoyed the joy of bathing in the wind and mist of Yi, but it was close but not complete. Over thousands of years, Cheng Zi learned from Zhou Zi and asked him to "find the joy of Confucius and Yan. What do you enjoy?" Cheng Zi realized this, so he chanted the wind and made the moon return. Apart from Zhou and Cheng, who can enjoy this kind of happiness? Chengzi said: "People at that time did not know the joy of the heart." ’ What kind of happiness is he looking for? Cheng Zi once said: ‘In the past, I was taught by Uncle Mao of Zhou Dynasty. Every time I asked him to find the happy places of Confucius and Yan, what did he enjoy? ’ This is what the sages are willing to do. One of Zhu Xi's disciples spoke of thinking about Yan Zi's happiness. The teacher said: "There is no need to think about it. Yan Zi just has a clear sense of reason after making appointments with others, is proficient in daily use, and is not tempted by desires, so he is happy." How can I find happiness if I search for it now? The Analects of Confucius is now a book with infinite truths, and scholars are only interested in practical skills. ’ One day, a disciple asked about Yan Zi’s happiness, and said, ‘It’s just that everyone in the world has a principle that is more valuable than themselves and is happy. ’ Asked: ‘Is it possible to seek happiness? ’ He also said: ‘Chengzi said that it would be so joyful to be surrounded by all things without hindrance. This is Yanzi's happy place. This principle must be to go all the way to the end, and all things can be obtained from the beginning. ’ He said again the other day: ‘Friends from Jiangxi Province come to inquire about learning, and they want to find a place of happiness, which is not right. Scholars can find joyful news only when they find extremely bitter places. Happiness can be obtained without hard work. What the sages say in the book is reasonable and reasonable in both thickness and detail. 'The next day, Liao Deming went to Chaochuan to say goodbye, and asked for a way to be happy. The teacher said: 'The Holy Sect does not have such a way, but it is easy for scholars to find the happy place of Zhongni and Yanzi? You can't reach the top by climbing a mountain, and you can't reach it along the water. Explore the source and enjoy yourself extravagantly; enjoying what you enjoy is not the place where Zhongni and Yanzi are happy. ’ Scholars who aspire to the Zhou Dynasty and Cheng Dynasty look for the things that Zhongni and Yanzi enjoy, and they are fortunate to find the words of Zhuzi. "("Mr. He Yanquan's Story of Seeking Joy", see the front page of "Revised Records of Xian Confucianism")
To summarize He Mengchun's words above, the main meanings are as follows: (1) Looking for holes and Yan's joy is "Learn from the sages and sages who are willing to dig deep"; (2) The unattainable thing is the time when I am nowhere to be found; (3) To find the hole and the place of joy, you should first study all the principles by yourself, and then return to the world through extensive knowledge, and only then can you gain complete enlightenment.
However, He Mengchun only summarized the opinions of Song Confucian Cheng Zhu and did not put forward any new insights. However, He Mengchun regarded the search for "the happy place of Confucius and Yan" as "the key to learning from sages and sages", which shows that it is still inextricably linked with the joy of Zen. Scholars of psychology have summarized the problem of "Confucius and Yan's place of happiness" from another aspect. For example, Lu Shanji, who "learned from Yuyao" in the late Ming Dynasty, wrote "The Purpose of Seeking Happiness", which combined the Buddhist spirit of bravery and diligence and the Taoist spirit of doing nothing but doing everything. Integrating into Confucianism, he adopts an optimistic and enterprising attitude towards life, and gives a creative explanation to the issue of "Confucius and Yan's place of happiness". He believes that happiness is the joy of life. If it is not happy, it is useless to be a sage. But happiness is not about "being carefree and leisurely" or "going up and down as the world goes", but about "working hard to start" in the present moment, "one stick, one mark, one slap, one blood. Only through such hard work can the true nature be stretched out and breathe harmoniously with all things in the world." When one is angry, Confucius said that when one is angry and forgets one's worries, the place where one is angry is the place where one is happy. If one is always angry, one will always be happy. There is endless anger and joy, and they can go hand in hand without contradicting each other." He also believed that people often encounter sorrow when seeking happiness in the world. The reason is that they have a strong desire for wealth and honor, and their hearts are insatiable, and they will never be able to achieve success. Therefore, he said: "The sea of ??suffering is boundless. When you turn around, you will find the shore. Wake up from your fate and follow my destiny." Once you recognize me, you will have your own happiness, and the whole world will be confused. Those who recognize me do not need to look for holes or faces to ask for happiness." ("The Purpose of Seeking Happiness") He wants people to get rid of their own selfish concerns and return to their own original things. The nature of one body, man and nature are in harmony, emotions and circumstances are in harmony, "Business is mine, the dharma and images are all spiritual, I sing the wind and make the moon, I am calm and contented, my face is happy, what is my intention" (ibid.)?! Lu Shanji is here Taking pleasure in working hard gives a positive meaning to the issue of "the happy place of Confucius and Yan".
In the early Qing Dynasty, the academic style changed. Scholars rejected the empty talk about mind nature of Buddhism, Laoism, and Neo-Confucianism, and emphasized practicality and results in scholarship. Therefore, they treated issues such as "Confucius and Yan's place of happiness" as if they were from another world. Talking about dreams during the day, just like Yan Yuan said in the early Qing Dynasty: "Now everything is obliterated, and the mind is playing with it, saying: 'Kong, Yan's happy place.' Said: 'righteousness and reason please the heart.' So that all the virtuous and powerful people before and after are enveloped in Shi's bliss. In the world." (Volume 6 of "Four Books") To be fair, Zen joy is the state of mind cultivation in Zen Buddhism, and the question of seeking happiness in Neo-Confucianism is undoubtedly inspired by Zen Buddhism. In order to prevent scholars from escaping Zen, Zhu Xi directed the issue of seeking pleasure to the pursuit of Confucian principles. Academics are admired by ordinary people, but once they become the object of research, they will be extremely bitter. Only through arduous exploration can scholars obtain the pleasure of "sudden understanding". From a pedagogical perspective, this way of thinking is valuable. However, if an academic thought is divorced from social reality and becomes empty and useless, then the pleasure derived from it will also be empty and vain. This is the significance of criticism by Yan Yuan and others.