Qian Mu: Notes on the Three Books of Song Dynasty Dynasty-Jinsilu, upper and lower 3 grids of Wuqiongli
(3) Part 1
The third section of Wuqongli. The word "Li" first appeared in Zhuang Zhou Shu of Taoism, and was also used by Buddhism. The Huayan Sect places more emphasis on this principle. The Taoism of Song Dynasty is also called Neo-Confucianism. Zhu Zi said that there is only one Qi in the heaven, earth, universe and nature, and in Qi one can see the principles. Sima Qian said: "The relationship between tomorrow and man will reflect the changes in the past and the present." Heaven and man, ancient and modern, are all of the same spirit, and each has his or her own destiny. The way of humanity is not the way of heaven, so it has boundaries. Today's way is also different from the ancient way, so there are changes. This is the reason. As the saying goes, the two words "principle" and "principle" are spoken in succession without distinction.
There are all kinds of things in heaven and earth, and there are all kinds of things in ancient and modern times. Zhu Zi's note on "The Great Learning" said: "Things are still things." The principle of investigating things is to thoroughly investigate the principles of their separation, and the Tao is self-evident. In this way, seeking knowledge is also a matter of learning. What Sima Qian said about understanding the changes in the past and the present among people tomorrow is also what Zhu Zi said about studying things and trying to understand the principles. Therefore, one must know both to act, and to know must be to act. When the two become one, learning begins. Westerners value knowledge, time and skills. Although they are ever-changing, they are only part of life. For Chinese people to learn, they strive to understand the whole life, and this is different.
Modern people use Zhu Ziyan’s maxims to describe the spirit of modern Western science, and this should also be distinguished. Western science focuses on natural objects and has invented various techniques for people to use, which may be very contrary to human nature. Such as the recent nuclear weapons. Zhu Zi studied things in a rational way, and took the great road of life as his starting point and as his ultimate destination. Therefore, Western scholars know that there are principles but no Tao, while Chinese people learn to understand principles only in order to understand Tao. Those who read "Jinsi Lu" should read it in order from beginning to end and understand it for themselves.
(3) Part
The third volume of "Jin Si Lu" examines the facts and explains the principles, with seventy-eight articles. Yichuan's "Reply to Mr. Hengqu" said: "What he discussed probably seems to have been painstaking and hard work, but not generous and gentle. It is not illuminated by Ming Rui, but after researching up to this point, he deliberately deviates from the words and talks too much, and sometimes makes small discrepancies. I am more willing to cultivate my thoughts and understand the principles, so that I can be coherent in the future." Today's note: Modern Chinese people must follow the standards of Western philosophers when talking about principles and principles, focusing on logic and organization. In fact, these are all signs of painstaking efforts. The so-called research ends here, rather than being enlightened by wisdom. The four schools of Neo-Confucianism in the early Song Dynasty, namely Zhou, Zhang, Er, and Cheng, are also the most recent examples of Hengqu's writings by Western philosophers. Yi Chuan's book deserves serious study.
Yichuan also said: "Whenever there is a principle in something, it must be difficult to understand the reason. There are many reasons, and it may be explained clearly in a book. It may be about ancient and modern figures, distinguishing the right and wrong. Or it may be connected. Things are in their proper place. If you ask about things, you need to understand them all. If you only understand one thing, you will understand all the principles. Although Yan Zi did not dare to say this, it must be done one thing today, and another thing tomorrow, and since there are many accumulated habits, there will be a breakthrough." Today's note: Yichuan's "Supplementary Biography of Great Learning". Book. Zhu Zi also said clearly that things are still things. The so-called things are explained in the Yichuanyan book quoted above, regardless of the characters or the handling of things. How can a stone, a grass, a fly, and a mouse be the beginning of things? Mencius was fond of words and suggestions, while Xunzi was fond of words and accumulation. After a long period of accumulation, wisdom will arise and you will be able to understand everything. Confucius was determined to learn five times out of ten. He established himself at thirty, was not confused at forty, knew the destiny at fifty, and then reached the stage of understanding. To stand firm without confusion is still at the stage of studying things and reasoning. Mencius said: "Use your mind to understand your nature, and use your nature to understand heaven." To study things and understand principles is to use your heart and soul. It takes a while to fully understand the heavens before you can achieve them all. This is what Zhuzi said: the appearance and interior of all things are all subtle and rough, and the whole of my heart is of great use.
Yichuan also said: "Thinking is called wisdom. After thinking for a long time, wisdom will naturally arise. If you haven't thought about one thing, don't think about it on another thing. Don't focus on this thing. It's the fault of others. Knowledge is hidden here, and even if you think hard, it will not make sense." Today's note: People today say that learning must focus on thinking, but Confucius said: "Learning without thinking is useless, thinking without learning is dangerous." Learning and thinking are different. What is said is also what is said. Confucius spoke both benevolence and wisdom. Wisdom is wisdom, which comes from accumulation of learning and thinking. Therefore, thinking is called wisdom, and wisdom is sage. It cannot be said that one wants to be a saint. Therefore, both Cheng and Zhu said that nature is the reason, but not that the heart is the reason. The heart can be wise, which can also be said to be rational.
When Westerners study, they focus on one thing or another. Western science first develops hypotheses and then experiments. For example, when talking about human affairs and the road to peace, how can it be tested by treating people as a group, and how can it be tested over hundreds of years. For example, when Marx was in London, he invented his theory of surplus value specifically based on the industry and commerce of that time. How could he use this as a standard for the governance of mankind all over the world?
Therefore, Westerners only talk about thinking, but not wisdom, while the Chinese talk about thinking, and also talk about the illumination of wisdom. This can be said to be a major Chinese theory of human psychology, but how can we suddenly judge it as unscientific?