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Confucian tradition of calm sitting time
Author: Peng Guoxiang (produced by Zhejiang Major Philosophy Department)
Source: “Academic Monthly”, 2021 No. 5
Abstract:Still sitting has become the main component of Confucianism since the Song Dynasty, but how should we understand the foot it plays in ConfucianismBraining stories color? Or maybe it is a way of raising one’s life that seeks the skill of correcting people and sage personality rather than ordinary way of raising one’s life, how should we position it in Confucian tradition? Compared with the tranquility of Buddhism, Taoism, and other religious and spiritual traditions in the world, what are the characteristics of differences between Confucian silence? In this regard, the academic community seems to have not yet seen it as a comprehensive and profound discussion. This article focuses on these two related issues and gives a comprehensive assessment of the Confucian static time discussion, which specifically includes the following aspects: First, it points out that the static time discussion of the entire Confucian tradition has not been used as the most basic static time practice, and mainstream Confucians have a clear view of the limitations of static time practice as the static time practice practice. Secondly, analyze the reason why it is not considered the most basic practice in Confucian tradition. Third, on this basis, the Confucian static and why it has such characteristics based on Buddhism, Taoism, and the traditional static and theoretical theory of Abrahamic static and point out the characteristics of Confucian static and how it has such characteristics.
Abstract: Confucianism; calmness; ritualism; emotion and law
Introduction
As a religious and energetic tradition (1)1, Confucianism has rich time-to-time connotation from the beginning. “Take discussion” not only conceives the reality of the mind and cultivates the mind, but also includes theoretical examination of the actual situation. Every religious and spiritual tradition in the world has its own characteristics. Perhaps, the reason why a certain tradition is different from other traditions is not only because of their own understanding of differences in the universe and life, their understanding of different fantasy personality, but also because of how to form their own fantasy personality and provide different ways and ways of differentiating. From the perspective of learning, “sedema” is not something that Confucianism has existed since the beginning. Because from the existing literature of Confucianism, it is not enough to prove that the Confucianism of the pre-Qin period has already regarded calmness as a way to practice physically and mentally. (2)2 However, at most, since the Song Dynasty, the calm way of practicing rituals in the tradition of Taoism has been adopted by Confucian scholars as the practice of physical and mental cultivation. Sitting in peace is not only practiced by many Confucian figures in the Song and Ming dynasties, but it did not stop in the Qing Dynasty, when the science seemed to decline. (3)3 Until modern times, there were still Confucian figures who either used silence as a way of nurturing or offered their own observations and evaluations of silence as a practical silence.
In this meaning, the assessment of Confucianism’s practice is a must-have in the question of whether it is indispensable or missing. So far, the academic community has accumulated certain results on the study of the tranquility of Confucian tradition, especially the case study of the tranquility of Confucianism in Song and Ming dynasties. (1)4 However, how should we understand the beauty of the mind that we play in Confucianism? Maybe, as a practical and ordinary way of nurturing physical and mental cultivation based on the pursuit of correct people and saints, how should we position ourselves in Confucian tradition? In particular, if the silence has been introduced into Confucianism and there is a silence practice that is different from Buddhism, Taoism and other traditions, then what are the characteristics of this “Confucian” silence discussion that is different from the public? This article evaluates the Confucian static discussion, that is, the important question of these two related issues.
For the first question, this article will examine the relevant original texts and examine the basic explanations of the relevant figures in Confucian tradition. Obviously, the positioning problem of sitting in Confucianism requires the Confucian figures’ self-knowledge of sitting in peace, and they cannot be dispelled from history. Moreover, modern researchers cannot praise their meanings for relevant Confucian figures in history and their value in Confucian tradition because of their study topics. Instead, they should establish “discussion” and “argument” on the basis of sufficient and fair grasp and analysis of existing historical and cultural studies and research results. For the second question, this article will refer to the basis of the first question, including the actual and examination of silence of Buddhism and Taoism, and proposes the analysis and explanation of the characteristics of Confucian silence in a comparative field. In a relatively large field, it proposes a corresponding analysis and explanation of why and why the characteristics of Confucian silence have such characteristics.
1. The positioning of sitting calmly in the Confucianism discussion
Since from the perspective of existing literature, the Confucianism officially adopted the system of its own discussion in the Song Dynasty, and obtained the richest discussion in the tradition of Confucianism in the Song and Ming dynasties, then, how can we understand the beauty of sitting calmly in the Confucianism discussion? Our assessment will be based on the literature of Confucianism in the Song and Ming dynasties, and also collect the relevant literature of the Qing Dynasty and the present.
In the research results on Confucian silence so far, it is believed that Confucianism in Song and Ming silences not only pay special attention to the historical figures of the silence, but also have enough literary support. It seems that there are only a few infinite positions such as Chen Zhang, Gao Panlong, and Liu Zongzhou. Moreover, whether it is these Confucian figures in history or the modern results of these several research objects, all the statements that determine the silence as the actual Confucianism will almost complain about the relevant records of the Song and Ming Confucianism and the powerful figures. First, it traces the origin of Confucian silence to the second Cheng, including the allusion that Cheng taught people to “sit calmly” and Cheng’s “when they see people sit quietly, they will be good at learning.” (2)5 The second is to enumerate tenIn late February, Nan’an City, which had just snowed, its temperature had dropped below zero. Zhu Xi’s words “read for half a day, sit quietly for half a day” were used as the right to determine the right to sit quietly. So, let’s start with a look at what status the quiet position has in the discussion between the second Cheng and Zhu Xi.
As for the origin of the Song Dynasty where Confucianism is quiet, there seems to be no other allusions to borrow from outside the two Chengs. Of course, some people trace back to Zhou Dunli, who was earlier than the Second Cheng and later established by Zhu Xi as the “Taoism Sect Master”. (3)6 However, except for the remarks that the monk has directed me to practice silence, there is no remark about silence in Lianxi’s own literature. As for the idea that Lianxi’s “maintaining” initiative is to determine the silence, it is obviously a misunderstanding. For example, while Baisha was sure that the two Chengs taught people to sit calmly, he believed that the two Chengs valued the quiet sitting from Lianxi, and traced the Confucian quiet sitting to the latter, saying that “the one who is calm can learn, and the two Chengs were obtained from Zhou Zi” (Volume 3 of “The Master of Baisha, Master of the Master of the Great Words”). However, not only did Lianxi not discuss the words of calm sitting, but its self-noted explanation is also “desireless” and is not defined by “calm sitting”. And the way to achieve “desirelessness” is not just a “sitting in peace”. Baisha himself has the ability to master the mind and nature to sit calmly, so it is understandable that he should be politely politely as a practical silence. But tracing the Confucian silence to Lianxi is obviously based on an incorrect interpretation of its “silence” concept. At this point, Wang Qi, who was born in Taizhou later, later analyzed it, saying that “the Zhou Zizhu’s silence only refers to the meaning of no desire, not the silence. The ancients said that sitting calmly and slimming their minds would be too far away” (Volume 1 of “Collected Teacher Wang and Teacher Zhang of Yi’an”) (1)7. Of course, Yi’an’s words not only point out Baisha’s misunderstanding, but also express his own understanding of calmness. It can be said that the mainstream view of Confucian tradition does not regard quiet thinking as the most basic foundation of Confucianism’s practice.
The Taoist people who “sit calmly” and Yichuan “will see people sit calmly, they will be good at learning” have not b
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