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The basics of the mind-nature learning of Cheng Tian Rong

Author: Wu Fei

Source: Author authorized by Confucianism website, original published by Zhongzhou Journal, 2020 Issue 3

Time: Confucius was in the 2570s Gengzi District April 12th Ding Chou

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Cheng Rongtian (1725-1814)

 

The Qing scholar Dai Zhen, Cheng Rongtian, Ling Tingkan and others had a cooperative characteristic. On the one hand, they had very detailed gifted works, and on the other hand, they also reflected on the learning of the mind and nature of Song and Ming dynasties. Among them, there are more discussions on Dai Zhen and Ling Tingkan, while there are fewer discussions on Cheng Jingtian.

 

The “General Records” written by Cheng Jingtian is carefully and detailed, with many creations, and many of the views are still determined. They are outstanding works studied by Qianlong and Jiaqing, regardless of whether at that time or later generations. Among them, the most representative of the ideological thinking of Teacher Cheng and Tian is the first four chapters of “General Records”: “Brief Notes on Practice”, “Brief Notes on Practice”, “Brief Notes on Practice”, and “Brief Notes on Practice Consecration of the Consecration of the Literature”. Cheng Jingtian placed these four articles at the beginning of “General Art Records”, and also intended to use this to clarify the purpose of learning. [1] These four articles form a whole, not only are the keys to understand the overall picture of Cheng Yongtian’s thoughts, but also the main part of studying the Qing Dynasty’s popular gifts. Previous commentators mostly looked at Cheng Huantian’s gift study performance from “Brief Notes” and “The Concubine of the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Concubine and the Con Since the introduction of Teacher Mu, some students have also seen his theoretical thinking from “Study Notes” and “Study Outer Chapters” to explore his theoretical thinking, and have greatly expanded the research and discussion of Cheng Huantian Thoughts. But few students can communicate these two works, so it is difficult to see the full picture of Teacher Cheng and Tian’s teaching thoughts. The author immediately tried to study these four works from the general level, in order to have a more comprehensive grasp of Cheng Huatian Rongsheng. This article begins with a review of its mentality.

 

 

 

Cheng Yutian’s “Tongyi Record”, Qingyi Edition

 

1. Theory and Conception

 

Cheng Yutian edited “Tongyi Record”, putting “Study Notes” and “External Chapters of the Discussion” at the forefront. The profound meaning of this is worthy of fun. Cheng Yutian and Dai Zhen came to visit Yu Dai Zhen’s attack on Song and Ming Techniques was very clear. “Tongyi Record” was published long after Dai Zhen’s death. Cheng Tian admired Zhu Zi very much, so his theory was both a modification and a development for Dai Zhen’s learning. Regarding the differences between Cheng Tian and Dai Zhen’s discussions, Zhang Li’an’s very detailed and outstanding discussions [2] can help us to further evaluate Cheng Tian’s thinking system in a step.

 

 

 

Dai Zhen (1724-1777)

 

Like Dai Zhen, Cheng Tianqi first faced the principles mentioned by the Confucian scholars of the Song Dynasty. In “The Little Notes of the Scholars”, Cheng Tian rarely directly discussed the problem of “reason”. In “The Extraordinary Chapter of the Scholars”, he analyzed in a few ways why he did not like to talk about “reason”. In “The Four Characters of the Book of Bo Ke”, he said:

 

Things must be rational. The commonly known “reason way” is like a prosperous road. Now, if you do not call reason but write the word “英” in the word “英”, reason can only be confusing yourself, and you will definitely see the way of reason. If you meet your heart, you will be in trouble? If you make reason, you must have a verbal lyrics and songs, and using each other to gain the power, you will first start the battle. Now I will respond to it. Although he has a mind, he will not know why it has become a magnificent degree. [3]

 

 

 

Cheng Yongtian’s “External Chapter on the Study”, Qingzhi version

 

Cheng Yantian’s name in his late years was to explain why he chose the word “玉” instead of the word “玉”. In Cheng Jingtian’s opinion, the principle of the principle of reasoning is not wrong, but it can only be used to discipline oneself rather than to deal with others. In “Let the Hall’s Words”, Cheng Yingtian explained his understanding of “reason” more comprehensively. He said:

 

The foundation of gift comes from reason, and reason is difficult to understand. If you follow the reason and make one, you will not be able to achieve it without using the right to give it. People say: There is a reason below. I think this is also a long and short, and that is also a long and short. Is it the same principle? [4]

 

The “human words” mentioned here are the words of the Confucianism of the Song Dynasty. Judging from Cheng Huitian’s words, he seems to have no denying the principle of being reasonable, but 发站网 believes that if it only appears from a rational perspective, it will lead to people having a long and long disputes. For example, Mencius, Xunzi and Yangzi all had differences in the issue of sexual intercourse. Even in the big event of King Wu’s attack on the slaughter of the emperor, there were Boyi and Shuqi to argue. Therefore, “Each is true, and everyone has their own reasons. The reason for understanding others must be true, and my reason must be wrong? So we must fight, and we must adhere to the reason and help them with our spirit.” [5] Cheng Jingtian took a step forward and said that Mencius could nourish the mighty atmosphere and not sway its spirit, but this was done by the saints. Ordinary people could not do this when fighting, but often would be angry, resulting in double-strength struggles. Since reasoning can only lead to conflict, Cheng Wutian led to emotion and said:

 

Therefore, those who talk about reason must understand emotions; emotions are based on reason and are wonderful in reason. If the emotions are in harmony, the principle of one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s one’s struggle with reason. [6]

 

Cheng Tian also made a joint to express his meaning: “If you are straightforward, you will eventually get angry, and you will be able to be harmonious.” Cheng Tian’s attitude represents a very trend of criticism and treatment in the Qing Confucians. Dai Zhen criticized the Song Confucians for killing others with reason as a way to kill others with their opinions, which is also similar to this. Too much attention to reason will naturally lead to many conflicts. Therefore, the Confucian fantasy of moderateness and joy requires more sympathy, and more sympathy than sympathy, while sympathy and sympathy are the focus of gifts. However, this kind of criticism of rationality seems to be only conducted from a relatively external perspective, that is, what it opposes is to be too ruling the truth and not to argue with oneself. Therefore, Cheng Yingtian himself also admitted that gifts come from reason and emotions come from reason. But just this general theory cannot see the superb point. From this perspective, it is not as good as seeing the full picture of Cheng Tianyi’s theory.

 

Cheng Yingtian’s discussion on the treatment also has a more complicated layer. We still need to examine what the so-called “gift is reasonable”. “Study School”The focus of the chapter on “Intellectual Ideas”, Cheng Yongtian comprehensively de