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Ji Ben and the Narrative

Yan Shouyi

Author authorized by Confucian Network published

Originally published in Malaysian Xuewen

Issue 2/2018 (Issue 13)

Ji Ben (1485-1563), zi Mingde, Peng Shan, Zhejiang Huijianren. Zhengde entered the army for twelve years, and then became the prefect of Changsha. The teacher Wang Shouren (Yang Ming), the Case of Ming Confucianism, is listed as the King of Zhejiang Zhongmen, saying that his study is "the lord of nobles and evil nature, with the lord of the Yang of reason, qiandaoye; the popularity of yin of qi, kun daoye." Popularity does not return, and if there is no master, it is derelict in its duties. [1] His works include "Yi Xue Si Tong", "Poetry Explanation", "Commentary on Reasoning", etc., and the Siku Quanshu has written many of his works. The Commentaries are included in the Confucian category, and its synopsis is clouded:

Originally a member of Wang Shouren's door, he said that he had personally heard the biography of Yao Jiang, and the fellow disciples said that they were in the world, and they were afraid that it would be long, or obedient, so they compiled this book, and all difficult theories were discerned. Its meaning is to keep Ren yu Lianluo, and this book is based on the "Record of Near Thoughts". The Book of Recent Thoughts is classified into fourteen, and this classification is twelve.

His predecessors were sexual theories and holy deeds, the first of the Judas and the Taoist theory. Followed by practice and meritocracy, the Second Record of Judah is also known, preserved, and restrained. Pushed to the politicians, the Judas Records have the way to govern and the law. In the end, the heretics and the sons of the Sons, the Discerning Doctrine of the Book of Judah, the General Treatise of the Sages. In the meantime, he borrowed Cheng and Zhu Zhi's words to cover up his conscience, and then he kept the purpose of Ren's "Zhu Zi's Conclusion in His Later Years". (General Catalogue of the Four Libraries, Vol. 96, Sub-Departments, Confucian Categories II)

Press: Represented by Ji Yun as the chancellor of the "Four Libraries", he had a specific academic purpose, that is, to oppose song ming theory, especially the Lu Wang faction. Peng Shan's theory of "your lordship" actually has its academic origins and ideological history background. This must be understood in order to have a proper understanding of the book "Narrative And Commentary". It is outlined below.

The discernment of reason and qi and the driving force of moral practice

During the Hongzhi period of the Ming Dynasty, Peng Ze (Zi Ji Wu, Number Xing'an) of the Bingbu Shangshu (Zi Ji Wu, No. Xing'an) was known as cao duan (Yue Chuan) of the "Crown of Theory of the Science of the Present Dynasty"[2], and wrote the "Explanation of the Sayings of the Taiji Diagram", of which the "Discernment" excerpt quotes the "Zhuzi Quotations": "Taiji does not move spontaneously, but moves by the movement of yin and yang"; "The multiplication of qi is like a man riding a horse, one horse goes in and out, and one person also goes in with one", in order to make a big fallacy. He said, "If so, then man is not enough to be the spirit of all things, not enough to be the spirit of all things, but not enough to be the source of all things. Now that the living are on horseback, they will come and go, stop, and hurry, and they will be driven by the ears of men. The same is true of living reason. ”[3]

Press: This passage tells a major trend of Ming Dynasty science, that is, to focus on the driving force of moral practice; correspondingly, in terms of metaphysical theory, it emphasizes that reason and qi are inseparable, and reason must be living reason and have dynamic power, otherwise how can it be the master of the universe? At the same time, Xue Xuan (Jingxuan) used daylight and birds to metaphorically understand the relationship between reason and qi: rational multiplying qi to act, just like the sun shining on the back of a bird, with it. [4] The concern is precisely how to "do" it.

During the Lee Dynasty of Korea, Confucians had the distinction between the so-called main school and the main style of the four ends and seven emotions. Taking Li Huixi (滉, 1501-1570) as the chief of the school of reason, the four ends are directly derived from the reason, so it is pure goodness; in this sense, of course, reason is a living principle and has the power of action. The main style of the head of the Qi Peak (Da Sheng, 1527-1572) is based on the qi, the reason can not be active, the four ends are both sex, sex is reason, nature is from the qi, but this qi is pure, completely according to the reason (so it can be said that the four ends are both from the haircut and from the qi). The focus of this debate is also the dynamics of moral practice,[5] which is consistent with the concerns of the Confucians in the early Ming Dynasty.

Ming Dynasty theory, to Wang Yangming and the collection of dacheng. Yang Ming advocated the rational qi as the first, saying: "The rationality of the qi is the order, the qi is the use of the reason; if there is no order, it cannot be used, and without the use, there is no way to see the so-called organization." [6] The historian Lu Simian has an incisive analysis of this: "However, the so-called reason and qi are clearly based on the concept of man, and the analysis is two, and in the other side, it is actually one thing." And he said:

By reasoning this, qi is the heart, and reason is sex. The indisistinguishability of mind and sex is two, and the indisputable of jurisprudence and qi is two. The universe as a whole, nothing is not qi, that is, nothing is irrational. People live with anger, that is, they live with reason. People's hearts are full of confusion, and their feelings are diverse and not ambiguous. Its induction, popularity also. Its ignorance, the Lord also ... The popularity of qi without losing its rule, the reason also. The induction of the heart without ignorance of its constant, sex also. Reason and qi are not two, then sex and mind are not two. If you want to know the goodness of qi, and look at its popularity without losing its rules, you will know it. Desire the goodness of the heart, between its inductions, always do not lose its master, that is, gain. This master, the so-called knowledge of Yang Ming. And to the conscience.

To put it simply, the key to the Yangming doctrine is the phrase "mind is reason." [7] Press: Analyzing the philosophy of Yang Ming, it can be said that it is a direct exploration of Li Zhu. That is, popularity is domination, that is, work is the essence, which is exactly what should be in the Yangming doctrine.

Peng Shan on yin and yang, there is a saying: "The true essence of the yang is hidden in the yin, which is obvious and bright; the floating qi of the yin is scattered in the yang, condensed and condensed." The yang must not be qi, but the spiritual place cannot be yin; the yin must not be rational, but the obscure place cannot be yang. Therefore, if you speak with reason, the yang is in the yin; if you speak with qi, the yin is in the yang. ”[8]

This passage conveys Peng Shan's basic cosmology: the universe is only one qi, and qi has two sides: yin and yang. Its subtle ones are Yang, Qian, Ling, Reason, And Form, are the Masters; those who are heavy are Yin, Kun, Zhen, And Qi (the qi that is relatively heavy as the truth), and those who are down from the form are the things that the Lord uses.

To deduce this from this point of view is to talk about man, that is, qi is the mind, that is, reason is sex, that is, work is the essence. All statements of reason, mind, and so on, are the product of the analysis of human concepts, and as far as the universe as a whole is concerned, they are originally integrated. And in the unity, we cannot ignore its master: "If the Lord of Reason is qi, then the popularity of qi is The Tao, and the qian tong is kun ye; if the reason falls into the qi, then the popularity of the qi is delusional, and the kun loses the Tao." [9] Press: This theory is in line with the theory of the Confucianists in Korea.

The author of Peng Shan's thought, for his "dragon ti", said: "Those who discuss the heart of the present day should take the dragon and not the mirror, and the dragon as the object, and the one who is vigilant and the main changer also." Reason comes from within, the mirror shines from the outside, there is no tailoring, and one returns to nature. Nature is the master of the unhindered, often used this as a precursor? [10] It is precisely the domination that is emphasized, that is, the dynamics of moral practice.

Domination and nature, work and ontology

Yang Ming said: "Knowledge is the spiritual place of reason." In the case of its master, it is called the heart; in the case of its endowment, it is called nature. [11] Peng Shanshu said, "Mind and sex are one." The heart dwells where sex gathers; the sex man, the truth of the heart. Lifted up in the air, not near the four sides, it is called the heart; with its things are complete, and the business is endless, so it is called sex. ”

It is also said: "The reason why the mind can dominate is sex, and the things it dominates, then the emotions ... If you talk about the mind at the same time, the heart is empty and the nature is real; if you talk about the heart, then the sex is in it, although it is said that the heart is the master, but also. [12] Press: To relieve Yang Ming's mind, even to understand and thoroughly. In other words, sex is in the heart, not only for a little wisdom, but also for all reason. Analytically speaking, mind and sex refer to different things; in terms of fullness, the two are one.

Lin Yin, a close friend, said Yang Ming philosophy, Yun:

Yang Ming is not only the master of the whole body with the heart, but also the principle that governs all things in heaven and earth: although the reason is scattered in all things in heaven and earth, the one who collects it must be the heart of my people. The condensation of reason is called nature, the condensation of the dominant reason is the heart, the initiation of the master is the meaning, the enlightenment of the initiation is the knowledge, and the induction of the awareness is the thing. In the words of things, in the words of the words of the words, in the words of the words of the meaning, in the words of the heart is the truth, in the heart of the words is said to be right. The so-called qualities of knowing sincerity and righteousness, but for all aspects of the matter, there is no order. Therefore, to the conscience, the unity of knowledge and action, the truth is the way of knowing the righteousness and sincerity of the thing. [13]

The words are concise and concise, and the understanding is clear, and the origin of the above Peng Shanzhi lies in this.

The so-called learning of Confucianism lies in learning to be a person; the reason why people are human beings lies in having a heart, so to learn to be a person must first govern their hearts. Peng Shan's "Long Ti" saying is precisely aimed at how to cure the heart:

The saint speaks with the heart of the dragon and does not speak in the mirror. Gai Xin is like a mirror, the origin of the Shi shi, from the outside, there is no cut also. The dragon, on the other hand, works tirelessly, rationalizes from within, and changes in the heart. Yu Li advocated this, and many of his peers have not yet realized. However, this haircut was given by Confucius, and "respect and simplicity" is also. Respectful is a policeman, and the trunk road is also; Jane is naturally unworthy, and Kun Dao is also.

If you are willing to be natural and not to respect the Lord, then you are not handsome and automatic, although there is nothing to do, isn't it too simple? Even Mencius is very clear: He is long and I am long, not longer than me, just as he is white and I am white, from his whiteness to the outside; this is the meaning of the mirror. Doing what I respect, so it is called the inner also, which is the righteousness of the dragon. The truth of the inner and outer righteousness of the confessor is precisely because he does not know this ear. [14]

As soon as this statement came out, it caused controversy among the sons of the same door, and the focus of the controversy was that too much emphasis was placed on the precautionary and fearful work of moral practice, and did not know the nature of conscience. Therefore, Zou Dongkuo (Shouyi) Yun: "Vigilance against change, natural change, its purpose is not different at the beginning, not vigilant is not enough to speak of nature, unnatural is not enough to speak of vigilance, vigilance is not natural, its loss is also stagnant, natural and not vigilant, its loss is also swinging." [15] It is easy to say that the change of temperament cannot be without vigilance, but vigilance must be guided by natural reason or conscience, otherwise it is inevitable to be pretentious.

Wang Longxi (畿) has the "Book of Dragon Mirrors of Answering Ji Pengshan", which emphasizes the importance of nature, saying: "Its meaning is that if the dry lord is vigilant, Kun Gui is natural, when vigilance is not natural, and when nature is not vigilant, this is the realm of both sides of the fall... Husbands should take nature as the sect, vigilant, the use of nature, guard against fear, have not tasted the slightest power, and if there is fear, they will not be able to correct it. ”

It is also said: "Vigilance is only because of the righteousness of the times, the impropriety of the times, so the danger is fierce, but the ti can be blameless, not the fullness of the Dragon Virtue." Desirelessness is natural vigilance, when it changes and changes, when it becomes and changes... Not to touch the trail, not to violate the arrangement, the image of my strong heart, the emperor's destiny, just like this. ”[16]

In other words, conscience knows right and wrong at the moment, which is nature; the so-called vigilant is only the need of seasonal causes, when it must be vigilant, in the state of desirelessness, conscience can know itself, it can decide on its own, and it cannot be deliberately arranged. In Peng Shan's view, such a ready-made conscience must not be ashamed, and it is necessary to "act in a respectful and simple manner" in doing work, and only in the state of "being vigilant" can we "be natural and undeserved", and if we are natural, it is "simple and simple, and nothing is simple" (see The Analects of Yongye).

Yang answered the disciple's question tomorrow night, and he said, "The Tao is conscience." Conscience is complete, yes is returned to him, non is returned to him, right and wrong are only dependent on him, let alone everywhere. This conscience is still your master. [17] The Japanese Confucian scholar Takehiko Okada, as a disciple of Yang Ming, and the Zhonglongxi disciples, according to this, recognized that "if you can directly understand this conscience, you will be able to understand a hundred dangs, that is, the so-called 'one grain of elixir, and one iron into gold'." This is the "ready-made school" in the king's gate. [18]

Zou Dongkuo belonged to the "cultivation school" in the Wangmen, "advocating for abstaining from fear of work, and using this as a conscience purpose." "He regarded the essence of conscience as something to be feared in nature, and thus abstinence was not to add something to the essence, but as a means of returning to the essence." Its so-called work is "ontological work".

As for Ji Pengshan, "although he also emphasized the importance of abstinence, because he was too worried about the disadvantages of ready-made theory, he was not so much using the precepts as the work of the ontology, but rather he had a tendency to oppose the work of the ontology, and the result was that he was closer to the song Confucian theory." Therefore, he is more laborious than the body, more dominant than nature." [19] Press: The discussion is quite concise.

Huang Lizhou (Zong Xi) Yun: "Yingtian earth is also heart- and unpredictable, and it cannot but be different." The mind has no essence, the kung fu is there, that is, its essence, so the poor reasoner, the poor mind is the thousand differences, and the non-poor things are also the ten thousand differences. [20] This so-called work refers to "ontological work."

Taiwanese scholar Hu Yuanling used the "Hanquan" classical literature retrieval system of the National Palace in Taipei, and found that "ontology" and "gongfu" were not found in the Thirteen Classics and the pre-Qin Zhuzi, which were gradually mentioned in the "Song Yuanxue Case", but in terms of more points, there were only seven cases of "ontology/kung fu" as a pair of propositions, and there were many in the "Ming Confucianism Case".

Song Ru used the word "ontology", mostly in terms of the theory of Heavenly Dao, and Lu and Wang used this term, which mostly referred to the mental ontology. "As for 'work', that is, the method of attaining the essence, whether this entity refers to the cosmic essence or the mental essence." [21] The argument is very clear.

In Peng Shan's view, "the popular trend of nature is also the trend of popularity, and the trend of popularity belongs to the qi also." The trend is gradually heavy, and the heavy cannot be reversed, but the reason can be reversed. Therefore, he who speaks of nature will rule over Keye with reason. "Also:

Nature is not disturbed by qi, and the movement of zhiyi is also disturbed; if it is unnatural, it is disturbed by qi, and the movement of qi is also disturbed. If you are not the Lord, then although there is no nature, it is also unnatural. Natural and unnatural, peace of mind and uneasiness also. Zhi Yi is rational, and Qi Yi is obscure, although obscure and clear, so his heart is still uneasy. Geli wanted to fight but could not win, and his heart was disgusted, which was unnatural. [22]

Just as its Heavenly Taoist view emphasizes that reason is the master, its theory of mental nature also focuses on the master, so that if there is no master, if it is popular, it is rational and avoidant, which is unnatural.

Peng Shan also said:

The way of the saints does not have to be used for nature, but to work on the body. Therefore, though holy, Judah diligently encourages himself, and this work is also done. The work is only done on not seeing or smelling, not seeing and not hearing, covering the smallest place that people do not know, and the micro is not involved in smelling and seeing, but repeatedly entering the body, and the person who enters the body is also the knowledge of its essence. Therefore, if you know only and know alone, then there is no obstacle in heaven, and the trend of popularity cannot be stopped naturally. Therefore, the natural one, the Tao is in the manifestation and the use of words.

However, if it is not from the small, then the so-called manifest one is smelling, and if it is lost, it cannot be said... Whoever speaks the Word and is the Lord of Nature, who looks at it in the middle of the Way of Heaven and who does not think about it, seems to flow out of it, and does not pretend to be a man. However, in the middle of the saying, it is the encouragement; if it is said, it is the thought; and the so-called manifestation of the micro-knowledge in nature is the so-called one who knows the micro. Therefore, the middle and the middle way. If nature is spoken of alone, then the natural one vaporizes, and there must be those who are careless in the subtle and are worried about the righteousness of reason, although what they see is extremely clever, they are not in the Buddha's sect. [23]

The gist is: "The Middle Way" has a saying: "Sincere, not reluctantly, without thinking, calmly in the middle, the saints also." "The Lord of Nature is based on this. However, to say "medium" is to be encouraged, and to say "to get" is to think, and "to be "to be" and "to think" is precisely the work of prudence. After doing enough work, you can perfect nature, that is, this is the "Middle Way". Such a discussion is aimed at the ready-made factions such as Longxi. Okada's so-called Pengshan "is heavier than the body, more dominant than nature", "closer to the Song Confucian theory", that is, this can be seen.

In other words, Peng Shan advocated the theory of "Long Ti", which belonged to the "cultivation" faction in the Wangmen, and compared with Zou Dongkuo's people, he emphasized more domination and attached more importance to work. The book "Commentary on Reason" is about rational qi and mental nature, that is, it revolves around this central idea. The book is divided into categories, as stated in the Outline of the Four Libraries, and is based on the "Near Thoughts", and is rich in content and detailed in exposition, which is far longer than the "Near Thoughts".

In addition to the study of classics and history, it also includes a lot of practical knowledge, such as education, township covenants, famine relief, water management, military needs, car warfare, fire administration, etc., which shows that the practical study of Ming Confucianism, unlike Qing Confucianism, focuses not on books and books, but on actual administration, and in the practice of the people (as can be seen from Lü Kun's "Records of Actual Politics"). This book "Miscellaneous Arts" has divination, latitude, astronomy, precession, Na Yin, feng shui, xiangshu, etc., all of which are practical knowledge in the minds of people at that time, so they can also be read as small encyclopedias of the Ming Dynasty.

exegesis:

[1] See Huang Zongxi and Shen Zhiying, The Case of Ming Confucianism (Beijing: Zhonghua Bookstore, 1986), p. 271 (vol. 13, The Case of Wang menxue in Zhejiang Zhong).

[2] See the appendix to the Zhengyitang Series of Books, Cao Yuechuan Collection, quoted from Wang Binglun Dian School: Cao Duanji (Beijing: Zhonghua Bookstore, 2003), Appendix III. Praises, p. 338.

[3] Ibid., pp. 23-24 (vol. 1).

[4] "Xue Zi Dao Theory" (("The First Edition of the Series of Books", photocopied according to the "Bailing Xueshan"), pp. 7-8.

[5] See Yang Zuhan, "The Four Ends and Seven Emotions and Rational Qi," The Signs of Goose Lake Studies, No. 5 (May 1990), pp. 43-67; and Xi-de Jin, "The'Four-Seen Debate' and the School of Principle in Korea," Philosophy East and West, 37.4 (October 1987): 347-360.

[6] See Volume II of his Records of Transmission and Practice, edited by Wu Guang and Qian Ming, et al., The Complete Works of Wang Yangming (Shanghai: Shanghai Ancient Books Publishing House, 1992), p. 62.

[7] Lü Simian, Outline of Science (Beijing: Oriental Publishing House, 1996), pp. 155-156, 160.

[8] Commentary on Reasoning (Jiajing Inscribed Edition), vol. 1, p. 5 ("Sexual Theory I. Rational Qi").

[9] Ibid., vol. 1, p. 8 ("The Virtue of Sexual Theory I: The Virtue of Rational Qi").

[10] Quoted from The Case of Ming Confucianism, p. 271 (vol. XIII, The Case of Wang Menxue in Zhejiang Iii).

[11] The Book of Transmissions, Vol. 1, The Complete Works of Wang Yangming, p. 34.

[12] Commentaries on Theory, vol. II, p. 5, d. 4 (Sexual Theory II.

[13] Lin Yin: Outline of Chinese Academic Thought (Taipei: The Commercial Press of Taiwan, 1979), p. 224.

[14] Commentaries, Vol. II, p. VI (Sexual Theory II.

[15] Quoted from The Case of Ming Confucianism, p. 272 (vol. XIII, The Case of Wang Menxue in Zhejiang Iii).

[16] Wu Zhen, ed., The Collected Works of Wang Qi (Nanjing: Phoenix Publishing House, 2007), pp. 212-213 (vol. 9).

[17] Records of Transmission, vol. III, The Complete Works of Wang Yangming, p. 105.

[18] Translated by Takehiko Okada, Wu Guang, Qian Ming, and Tu Chengxian, Wang Yangming and Confucianism in the Late Ming Dynasty (Shanghai: Shanghai Ancient Books Publishing House, 2000), p. 105.

[19] Ibid., pp. 147-148.

[20] "The Original Preface of Mr. Huang Lizhou", The Case of Ming Confucianism, Vol. 1, p. 9.

[21] Hu Yuanling, "Liu Zongzhou Shendu's Academic Interpretation" (Taipei: Taiwan Student Bookstore, 2009), pp. 20-22.

[22] Commentaries, Vol. 1, pp. 10, 11 (Sexual Theory I. The Virtue of Rational Qi).

[23] Book I, vol. 3, p. 10 (Sacred Merits I.

About author:Yan Shoulian, male, born in 1946 in the Western calendar, from Shanghai. He holds a master's degree from East China Normal University and a Ph.D. from Indiana University. He is currently a professor at the National School of Education, Nanyang Technological University, Singapore, and a contributing fellow at the Institute for Signifying Scriptures at the Institute of History, Shanghai Academy of Social Sciences and the Institute for Signifying Scriptures at Claremont Graduate University. The field of governance is the history of Chinese academic thought and classical literature, and it is related to political thought and religious studies. In recent years, he has written monographs entitled "A Hundred Years of Chinese Academic Expression: Compilation of Classics" (to be published by East China Normal University Press; there are also three kinds of "Sub-Academic Compilation", "Historiography Compilation" and "Literary Compilation", which will be completed one after another), "Poetry and Wenxin" (East China Normal University Press), "The Hidden Ideas of Chinese Academic Thought in Recent Times" (Shanghai People's Publishing House), "Academic Adaptation Series in Modern China" (National Compilation Museum of Taiwan), and many journal papers.

Editor-in-Charge: Mercy