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The “Three-Terms of Integration” in the Late Ming Dynasty and the Serenade of the Scholars of Yue Sects
——The Assessment of “Qi Biaojia Diary” as the Central Committee
Author: Zhang Tianjie (Titled by Hangzhou Teachers and Major School of Public Governance and National Academy)
Source: “Zhejiang Social Sciences”, 2021 No. 5
Abstract: Qi Biaojia, a sergeant from the late Ming Dynasty, was a major member of the Human Resources and Social Security for the Yangming Seminar. He often held a “seven-day quiet meeting” with friends of the Baima Mountain Association in the society, and also held a quiet sitting in Yushanyuan or Yunmen Temple. Therefore, “Qi Biaojia’s Diary” became a rare case for evaluating himself and the sergeant from the Yue Sergeant. Qi Biaojia and others were influenced by the late Ming Yangming School and the “Three-Terms of Integration” thoughts, so they often adopted the Buddhist and Taoist methods in the mood of calmness. Their goals were like self-cultivation diary or release club, participation and disaster, and the most discussed with Baima friends or monks was the cultivation skills of Yangming School. Abstract: “Diary of Qi Biaojia”; late Ming Dynasty; calm sitting; unity of the three religions; evidence of human resources and social security; Yuezhong
Qi Biaojia (1602-1645, No. Shipei, Shanyang native[1]), was a scholar in the second year of Tianqi (1622). He served as the Promoter of the Xinghua Prefecture of Fujian, the Daoguan Censor of Fujian, and the Su Song inspector. Therefore, he was very good at reading the sergeant of the sergeant of Yue. In the fourth year of Chongyin (1631), Qi Biaojia and the sergeant of Yue asked Liu Zongzhou (1578-1645, No. 1, No. 1, No. 1, No. 1, No. 1, No. 1, No. 1, Shiliang, Huiji) to prove the human resources and society, and opened the most important Yangming scholarship in the late Ming Dynasty. Qi Biaojia actively participated in the lectures at the beginning of the Human Resources and Social Security, and seven or eight years after the resignation of the reign of the country in the eighth year of Chongqing. Especially between the eighth year of Chongyu and the tenth year of Chongyu, in addition to exploring how to improve and improve physically and mentally, he also held a “seven-day quiet meeting” with teachers and friends of the Human Resources and Social Security. The lectures and tranquility of Qi Biaojia and his teachers and friends were influenced by the thoughts of “integration of the three religions” in the late Ming Dynasty, Confucianism, Gui and Taoism, especially the style of talking about Buddhism. Many generations of the Qi family have been with monks, and Qi Biaojia himself also organized a livelihood release club.
Although since the Song Dynasty, with the development of science and technology, scholars have often practiced calmly, but related records are often vague in terms of practice. [2] Qi Biaojia has been in full swing for fifteen years and has been fully preserved for more than 400,000 self-sculptor diary. This records on the certification of the Human Resources and Social Security collection contract activities are extremely rich, and it includes how he and his teachers and friends sit down and wait. [3] Therefore, through his diary, he will evaluate the specific situation of the sergeant of the late Ming Dynasty, the quiet practice of the sergeant of Yue, as well as the “three religions in one” and other issues.The topic has the main meaning of studying the history of Confucianism and religious history of the late Ming Dynasty.
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The “Certification Society” in Yuezhong began in March of the fourth year of the Ming Dynasty. The launch of the lecture did not look like a wandering cat. “, Dong Hui (about 1615-1692, nomination, I am a member of Liu Zong’s main student in his late years) said:
In the late Ming Dynasty, the county’s Qi Zhongcheng Biaojia, Wang Wenxue and Yushi brothers, Shanyang Conqueror, and Qin Chengyou, student, were invited Liu Zi and Tao Shiliang to teach at Tao Wenjian Temple. It has been gathered in Yangming Book House, and is a famous person in charge. [4]
As the leader of the Taxi Master in Yuezhong, Qi Biaojia became an important initiator of the Certification of Human Resources and Social Security. In the “Certification of Human Resources and Social Security” that has been worshipped for four years and the notes of Qi Biaojia’s own diary, Qi Biaojia, his brothers, nephews and many friends actively participated in the Certification of Human Resources and Social Security. [5] In the second half of the fourth year of Chongqing, Qi Biaojia went out to serve as an official and interrupted the activities of the Human Resources and Social Security; after returning to the country in the eighth year of Chongqing, he began to participate in the lectures of the Human Resources and Social Security. However, because Liu Zongzhou and Taoist Technique were different in their academic themes, it was proved that human resources and society had been divided into two branches; first, the important thing was to study at the Yangming Book Academy in Xingjun City, and Liu Zongzhou was mainly to lecture; second, the important thing was to study at the Baimashan room outside Xingjun City, and Taoist Technique was mainly to lecture at the Baimashan room outside Xingjun City, so Qi Biaojia’s diary simply called the “Baimashan Club”. The relationship with Qi Biaojia is more closely related, so he is a white horse friend who focuses on the ceramic industry. Qi Biaojia recorded a Baima Mountain Association in the diary of March 10th of Chongyin: Liu Zongzhou and Taoist Techniques were both present: On the fourth day of the lunar month,… When he arrived at Baima Mountain House, Liu Niantai and Tao Shiliang both arrived. Zhang Zhiting said that “the space is hidden, and things come smoothly”, and Wang Jinru asked about the key to studying hard. The two teachers and teachers have been difficult to distinguish for a long time, and Liu is scattered and Tao is scattered, each with its own strengths. ”[6]
This time, Liu and Tao were cooperating with each other and it was difficult for them to distinguish each other for a long time. In Qi Biaojia’s opinion, Liu Zongzhou’s learning was to cultivate and Taoist aged learning was to enlightenment, and each had its own strengths, but he himself was more interested in seeking “intellectual” and “rest”, and naturally he would be more interested in the ceramic industry, which was the leader Zhang Tongxi and liked to talk about Buddhism. Ask Taoist aged href=”https://twsweetdating99.org/”>The love affairs was also April of the tenth year of Chongqing:
The fourth day of the lunar month… I went to Baima Mountain to ask for questions to ask for a question that should be whipped inward. Students always struggle with floating things. ? Teacher Shiliang said that if you are practicing the body, you will be calm and static. [7]
Qi Biaojia is particularly concerned about the problem that people’s minds are floating. Tao Shi believes that the way to advance is often this way, so he needs to focus on the body: “If you don’t know the body, how much effort is it? ”[8] If you know the body, then you will be “quiet and calm” and don’t worry about being erratic.However, according to the records of Huang Zongxi (1610-1695, No. Lizhou, Yuyao) in “The Confucian School of Ming Confucianism”, Baima often talked about Buddhism:
Everyone in the door of the stone beam learned Buddhism, and later it became cause and effect. The branch was held at Baima Mountain and Xigu listened. Shi Liang said that a minister turned around and led his clan to prove it, but Xi refused to say that. [9]
It should be true that Tao Sheng’s friends and people who study Buddhism “induce causality”. There is a clear record on the 10th spring of the eighth year of Chongqing:
On the fourth day of the first lunar month,… The lecture was still in Baima Mountain, and the boat was moved to the meeting, and friends gathered. At noon, the Taoshiliang arrived. At that time, Shen Shuru said that “people should know pain and nourishment”. Wang Jinru said that he was the distinction between knowledge and true knowledge, and Shiliang said that he was the cause and effect. Some people who live in life say it. If you talk about the past, present, and future, why do you doubt cause and effect? [10]
The Baima Mountain Conference, the words “people must know pain and nourishment” and “knowledge and the distinction between true knowledge” are all Wang Yangming’s thoughts, but Taoist dysfunction was related to cause and effect, so some people were opposed to it. Shen Guomo (1575-1655, No. 1, Qunru, and Yuyao) was a statement of cause and effect. It can be seen that Baima’s lectures are indeed the unity of Confucianism and Buddhism. At that time, most monks also studied classics of Yangming, including “Dijiji” such as Yan Maoyou (1578-1637, namely Lizhi), and one of the scholars of Yue Langdaosheng (1592-1659), who had been there for Zhou Rudeng (1547-16Baohaoguan VIP29, No. Haimen, Sheng County), Qi Biaojia and other scholars from Vietnam. [11] He once said:
The Confucians of the Song Dynasty have
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