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“Self-reincarnation of one school”———About Wang Chuanshan’s positioning of the learning of Zhuangzi
Author: Dong Hui (Qinghua University of Humanities)
Source: “Philosophy” Issue 11, 2019
Time: Confucius was the 21st month of the Gengzi period in 2570 Dinghai
Jesus February 14, 2020
Abstract:
Wang Chuanshan proposed in his late-year work “The Interpretation of Zhuzi” that Zhuzi’s learning takes “Zhitian” as the sect, and he is superior to Laozi and can “establish a sect”, thus leaving Zhuzi’s learning out of Laozi’s learning. At the same time, Chuanshan also criticized the superb but unreasonable learning of Zhuangzi, which is ultimately not a true “learning of correct people”, so he cannot learn from Confucianism and can only be considered as “establishing one school”. It can be seen that the “Self-reliance School” in “The Interpretation of the Braves” not only expresses the Chuanshan trial using Braves’ natural transformation to understand the Confucian way of correcting people, but also shows the Chuanshan’s mellow Confucian standing in the way of attacking Confucian values.
Keywords:Wang Chuanshan; Zhuangzi; Zhitian; establish a school of self-esteem;
Students before the Ming Dynasty positioned Zhuangzi’s learning, and believed that Zhuangzi was the purpose of Zhuangzi’s art. 1; the other was to accept Korean Yu’s sayings, saying that Zhuangzi came from Confucianism 2. Since the late Ming Dynasty, more diverse views have emerged in the positioning problem of Zhuangzi’s learning. “Trust the Lord”, “Yi Zhuanghui’s General” and “Zhangqu’s Unity” have all been proposed. Chuanshan’s “Self-Statement” are the most personal characteristics of this. The so-called “establishing one school” is not to be strong in Laozi, nor to be regarded as Confucianism, but to be regarded as a family of learning from Zhuzi, and to believe that Zhuzi’s thinking has its own characteristics. Wang Tiantai’s “Baozi’s explanation·Preface” says: “The teacher and the chief teacher are the masters, and the masters are the masters. Their heights are eternal and the hearts are in harmony. It is suitable to explain them without any difference in any difference.” As a descendant of Chuanshan, Wang Tiantai believed that although Chuanshan and Chuanshan were separated by thousands of years and were in harmony with each other, Chuanshan’s explanation of “Baozi” can be said to be “the difference in no difference in any difference.” However, judging from the content of “The Interpretation of the Brain”, Chuanyama’s understanding of Brain is not completely aligned with the original meaning of “The Translation of Brain”, but based on the original text of “The Translation of Brain”, it has some appreciation and reforms on Brain’s learning. He said that Zhuangzi’s learning can be “established in one school”, which is also based on his own thinking and academic landscape. Yang Rubin pointed out, “When Wang’s annotation of this book, his personal thinking was still very clear, and he thought about some differences.However, he often points out its shortcomings in the text. The passages that suit their thoughts or their personal experiences will be greatly increased. 4 Zeng Zhaoxu also pointed out that Chuanshan’s notes “Lao” and “Zhang” “do not go against the original text nor are limited by the original text, but reveals the characteristics of self-creation and integration between the meaning of the original text.” 5 As long as we see this feature of Chuanshan’s interpretation of “Zhangzi”, we will remind Chuanshan to “reliance in one’s own learningBaohaowangsect” and found that this statement is related to the Confucian sentiment of Chuanshan itself.
1
“Self-establishing a sect” says that Zhuangzi is different from Laozi, but in Chuanshan’s late works, there is no difference between Laozi and Zhuang, but it is often compared with each other. In addition, he thought that Zhuangzi was the master of Lao Tzu. For example, in “Laozi’s Preface”, Chuanshan said:
Laozi said, “The way is wide and it can be scattered”, “The way is wide and it can be scattered”, “The atmosphere is harmonious”, which is the self-reflection of old age. Zhuangzi said, “For goodness, there is no name, the evil, there is no punishment, and the supervision is the master”, which is also the old age. He abandoned his appearance, and strengthened Confucianism to be in line with the Tao, and praised Confucianism; for strengthening the Tao, he left his seat, and immediately rushed over. “The recording is still in progress; the competition is about Taoism.
The saying “Zhang is Laozi” expresses Chuanshan’s belief that Zhuangzi’s words are an explanation of Laozi’s thoughts. This understanding of the relationship between Laozi and Zhuang is certainly not Zhuangzi’s “establishing a school”, but Zhuangzi follows Laozi. As for the second half of the quotation, Zhuangshan’s three religions, Zhang Ru, Jiang and Tao, each has their own academic themes, which are combined into one ” “, this is obviously different from the three religions that Daosheng and Fang Yizhi advocated. In the theory of distinguishing the three religions of Chuanshan, it is very clear that Lao and Zhuang are different from Confucianism and Buddhism. This is a very clear idea that Lao Zhuang and Zhuang are both Taoist and Zhuang are different from Confucianism and Buddhism. This is not uncommon in works other than Zhuangshan’s “Brain Zi Jie” and “Brain Zi Tong”. For example, “The Collection of Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the E There are so many more.
“Laoziyan” was written in the 12th year of the Songzhi period (1655), and Chuanshan was 37 years old this year. “Lao Zhuanshen Korean Discourse” was written 6 before Chuanshan’s fifty-two years old. This shows that Chuanshan did not have the idea of ”establishing one school” in his twilight years. He did not have any academic differences in the difference between Lao Zhuan and Zhuan. He often called Lao Zhuan and Zhuan, and used them as the opposite facade of sacred. Criticize. For example, Chuanshan denounces the old and the “cultivation of the whole world”, and the way of the saint who “knowledge must be extremely superb and gifts must be as subtle as possible” is “separate from the six-member” (“Book of Changes”); he also criticizes the old and the “sacrifice of things to seek to be the way” (“Reading the Four Books”), which excludes the national principles.
This attitude of not distinguishing between old and purity has been changed in the “Bangzi Interpretation” written by Chuanshan in his late years.It is in “The Interpretation of the Brahma”, Akira Funayama proposed the view that Brahma “established a school of self-reliance”. Chuanshan said:
The learning of Zhuangzi was also followed by Laozi at first, and after “contemporary” and “seeing oneself”, loneliness and change were all in one, but the two lines were not difficult: its wonderfulness is so striking, and it did not make a discussion with the public.; when you have finished all things, you can achieve freedom; therefore, you have established a school of self-study and have different relationships with Laozi. Lao Tzu knows the hero and keeps the female, and he knows the white and keeps the black. Those who know are broad and those who keep are humble and weak… They think that forgetting the way is a good way, and the way is even more difficult! If the two steps of the lord, they will not see the male white when they move forward, and the female black when they retreat, and the female black… They find out what they understand, and find it in the sky. What Rong Cheng said, “Except for the day and no age, no outside, no outside” is the heaven that they teach; therefore, the heavens that do not depart from the sect, and the way of the inner sage sage and the outer kings all come out from this… They are superior to the Lao family, but do not destroy the way of the whole country, so they are Categories: 未分類
