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The perspective of “Immortality” and Zhu Zi’s ideological and spiritual practice in his late years
Author: Zhai Kuifeng
Source: “Philosophy Research” Issue 10, 2020
Author introduction: Zhai Kuifeng, born in April 1980, from Bozhou, Anhui Province, professor and doctoral supervisor at Shandong Confucian Advanced Research Institute Baoqiang.com is a young Changjiang student in the teaching department, a young expert in Taishan students in Shandong Province, a young student of Shandong Big Chinese students. He also serves as the director of the Office of the Academic Committee of the Confucian Civilization Cooperation and Innovation, a director of the Confucius Society of China, and a director of the Zhouyi Research Association of China. The topic of the research is “Chinese Philosophical Classics, Models and Modern Values”, which are particularly characterized by the classics of the “Book of Changes” and the Confucian Philosophy”.
Abstract: Zhu Zi used “virtual spirit to be unambiguous” to describe “virtual spirit” in his late years. Under the guidance of the mind-solid and mental conception, he also used pearls and treasure pearls to compare virtues, nature and reason, and mind. This was influenced by the influence of the “Certification of the Contemporary Taoist Field” by Zongmi, a master of the late Tang Dynasty, saying that “virtual spirit to be unambiguous is as bright as pearls”. Zhu Zi believed that the family only talked about “nothing is not ignorant”, not “common” and cannot “respond to all things”. In his late years, Zhu Zi emphasized the mind, virtue, and nature and reason. The brightness of the body is like a pearl or a fire, with spiritual and dynamic nature. “The virtue has not subsided”, and selfish desires cannot completely block the light of the highest good. The mind is not ignorant, and at the same time, the principles are bright in it, and there is no movement. Zhu Xi’s “virtuous” statement influenced the development of sects, Taoism and even Chinese medical theories during the Ming and Qing dynasties, and realized the integration of Confucianism, Buddhism, Taoism and medical thinking. Benevolence and virtue are the virtue of enlightenment. Zhu Zi’s immorality and the benevolence of life are integrated into each other, showing Zhu Zi’s vivid atmosphere in thinking about the world in his old age.
Keywords:The Pearl; Zongmi; Mingde; Zhu Zi in his late years
“Big Learning” is the first of the four books, and “Big Learning” is the first of the meaning of “Big Learning”. Zhu Zi particularly valued “Big Xue” and devoted himself to studying and annotating “Big Xue” throughout his life. He compiled “Big Xue Chapters” in his later years, and described “Big Xue” as: “Ming is the one that is bright. A person who is bright is what he gains from heaven, but is not ignorant, and is responsible for all things with various principles. However, It is confined by the atmosphere and concealed by human desires, and sometimes it is dull; however, the brightness of its essence has not stopped. Therefore, the learners will understand it because of what they have developed to restore the beginning. “(“Complete Book of Zhu Zi” 6, page 16) This comment later had a great impact and caused some disputes. Chen Lai believed that: “Zhu Zi’s explanation is to interpret Mingming virtue as rejuvenation of his original intention and conscience. This explanation of “Mingming virtue” with a mind-like meaning has formed the basis of his entire interpretation of “Big School” and is also the basic feature of the “Big School” of Science.” (Chen Lai, 2007) Many scholars believe that “there is no ignorance” has BuddhaThe landscape is presented, but it is often discussed in general, and even through entertainment. In his late years, Zhu Zi also liked to use pearls and pearls to compare nature and virtue. In fact, these originated from the saying “The virtuous spirit is like a pearl” by Zong Mi, the founder of Hua in the late Tang Dynasty.
1. ZongmiBaosheng Pipeline proposes that “the fair spirit is like a pearl”
Although Taoist classics in pre-Qin often say “fif” and “spirit”, they do not have the word “fif” and “spirit”. “Dirty Spirit” is a vocabulary. When it appeared during the Six Dynasties of the East during the Shangqing School, the Taoist scriptures of Shangqing School were mostly based on “Dirty Spirit”. Zhi Dun, a high monk from Dongchen, also said that “Dirty Spirit Responsiveness, and the sense of no direction” in “Preface to the Comparison of the Detailed Particulars”. (See “Daoye” No. 55, page 55) Although “not ignorant” is seen in “Laozi” “the above is not clear, the below is not ignorant”, which is a saying of Tao, but during the Six Dynasties, Sui and Tang Dynasties, monks also liked to use the word “not ignorant”. The “Big Wisdom Discourse” translated by Morosh often says “not irritating or ignorant”, as in Volume 40, there is a saying “It is empty after all, and it is not irritating or ignorant”. (See “The Greatest Hiding” No. 25, page 352) Tang Shu said in “The Greatest Hiding” that “it is not savory, and the heart is not tied” (“The Greatest Hiding” No. 10, page 153), and clarified the “The Greatest Hiding” No. 25, page 530). It can be seen that “not ignorant” refers to the permanence of the wisdom of the original Dharma nature, and on the other hand, it also refers to the clear and unconscious mind of the subject. The usage of “小氏氏” is similar. In the late period, it mostly describes the original Tao and spirit, but later it was also used to describe the subject’s mind and spirit. For example, Meng Jiao of the Tang Dynasty said in his poem “If you have any responsibility and no time, you will be devoid of your own spirit without mind” (see Han Quanxin, page 415). From this, it can also be seen that the Chinese philosophy of the intrinsic and the subject’s mind is integrated into one’s thinking characteristics. Despite the Six Dynasties and Sugardaddy-story-share, the Buddhist books are mostly used and “not ignorant”, but the word “not ignorant” does not appear in the basics. Those who applied this vocabulary earlier, as the esoteric priest of the late Tang Dynasty, said in “The Cultivation of the Contemporary Taoist Field”: “The silence is like a pearl, and this is the word “ming” in the passage; if you are not open, you are not stupid, and you are not visible, and your heart is clear and empty, and your mind is invisible.” (Baobao.com Continuously hiding” No. 74, page 464) Zhu Zi is quite familiar with Zongmi’s works and thoughts. What he said “I am not ignorant” comes from this. Zhu Zi also liked to use “Pearl” in his late years.”Baozhu” is a kind of rational nature. In addition, Chengji and Zongmi use more of the words “spiritual knowledge is not ignorant” in their works, and sometimes they also say “spiritual knowledge is not ignorant”. For example, Zongmi said in “The Preface to the Collection of Liyuanshu”: “False thoughts are originally silent, the state of ignorance is empty, the mind of empty and silent, and the knowledge is not ignorant, that is, this knowledge of emptiness and silence is your true nature.” (“Daiju” No. 48, page 402) The “Jiyuan Direct Finger Collection” of the Ming Dynasty has a saying by the teacher Konggu Jinglong : “The Buddhist language used in Hui’an is like ‘the truth is not ignorant’ (this sentence is derived from the Tang Dynasty’s “Big Wisdom Discourse” and the book of “The Continuous Hiding”)” (List 61, Page 461), and later Zhu Yunming’s “Book of the Sins” Volume 7 “The Discussion” Volume 4 “There is a Book of Zhu Zi’s Notes”, and Zhu Yunming’s “The Notes of Zhi’an” Volume 4 “There is a Book of Zhu Zi’s Notes”. It has always been in contemporary China and even in modern times, some famous scholars in Japan (Japan) have followed this statement. In fact, there is no such thing as the Tang Dynasty’s translation of “The Great Wisdom Discourse”. In the current version of “The Great Wisdom Discourse” translated by Morosh, there is no use of “not ignorance”. Chen Rongjie said: “Ota Shige said that “the word “The Unrestrained Spirit” is “The Great Wisdom Discussion”. Most of the people who commented on “The Translation Record” in japan (Japan) have used it, but they have not finished the number of entries. If you look up this word, you will also see Cheng’s “Answer the Crown Prince’s Questions and Improperty.” (Chen Rongjie, page 41) “Jingde Light Record” contains Cheng’s original text “Answer the Crown Prince’s Questions and Improperty”, whi
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