超大棒槌

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The origin of all things and the value of life: The focus of Zhang You’s distinction between Confucianism and Buddhism

Author: Jiang Qiuliu

Source: “The Journal of the Sun Xi Master (Philosophy and Social Science Edition)”

Abstract:The distinction between Confucianism and Buddhism has become the main content of Zhang You’s philosophy, and the pursuit of the origin of all things and the Andynians of life’s value are the two focus issues. As for the former, Zhang Shun’s leader Zhang “true nature arises”, taking true nature as the source and foundation of all things, but in Zhang Shu’s opinion, this thinking is actually based on energy as the source and foundation of all things and does not have true nature. Therefore, Zhang Xu determined from the beginning that Confucianism’s thinking of using atmosphere as the basis of all things, and verified its true nature; for the latter question, the teachings use “Nirvana and Silence” as the most basic method of life value and ease, and uses “true ascendance” as the theoretical basis of life value. In Zhang Xu’s opinion, since the instinct thinking is not true, the theoretical basis of this value-Assistant method is difficult to hold. Zhang Xun went on to criticize the extreme non-existence of the “Nirvana and Silence” thinking and the extreme impact it generated. Based on the combination of life and life-combining thinking, he developed the Confucian life value-added approach.

Keywords: Zhang Liu; the distinction between Confucianism and Buddhism; the origin of all things; the value of life

Author’s introduction: Jiang Qiuliu, male, Anhui Film Machine has matched those people. He is from the county, a doctor of philosophy, and a lecturer at the School of Philosophy and Administration of the Ministry of Management.

Fund:National Philosophy and Social Science Fund Project “Teaching Criticism and Modern Ideology Research” (17XZX012).

As Mr. Rong Qi pointed out, true philosophy is always the answer given by philosophers to “the problems of the times” with the “moment” of “the state of mind that cannot be solved” [1]5. But what are the specific problems faced by philosophers vary by the times they are in. Zhang Xiu, as one of the most in-depth philosophers in the history of Chinese philosophy, also had no choice but to open up his thoughts and answers to the problems of the times. As we all know, during Zhang Xu’s adult learning process, he had a long experience of “visiting Laozi’s books” [2]455protecting online car and horse tax, and was thus mainly influenced by teaching and Taoism (teaching). However, after his thinking matured, criticism of Buddhism and Taoism, especially teaching “short shorter” [平台2]483 became the main content of his academic thinking. The real relationship between the “long and short” problem is true, but for Zhang Xuan, it only takes oneOne: “After the Tao is over, this is right and that is wrong, this is wrong and that is”[2]483, because his “long and shorter” and teachings are actually a true exploration of the ordinary philosophical theory layer. What needs to be followed further is what is the focus problem of Zhang Shu and Teaching’s theoretical considerations? As discussed below, in this article, there are two issues of important contacts, the origin and foundation of all things and the value of life.

1. Heart and atmosphere: What is the origin of all things?

Bergson once mentioned when he thought about the relationship between existence and inseparableness: “What is anything that exists from And how to understand it?”[3]256 Philosophy always leaves the pursuit of existence, and Bergson’s above-mentioned question touches and the focus of existence, that is, where does everything in the world come from? In fact, philosophical thinking in true meaning cannot prevent this problem from being touched. The important issue that Zhang Shu and Teaching touches on is exactly the focus of this discussion.

As far as Confucianism is concerned, in the pre-Linghun era, the important answer to the question of where all things came from was to be represented by the theory of genus. The Confucian Yuanqi reached a celestial sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred s Li Ao also clearly pointed out that “the six-union is created. People are all things to all things. Is it not the nature of morality that is different from birds, animals, crows, and fish? One is the form of a gas, one is the object and the other is the human being.”[5]15, which means that although people are different from all things, they are all transformed by the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the energy of the In addition, Liu Yuxi, Liu Zongyuan and others have similar ideas. However, the Zongmi, who was at the same time as Han Yu and others, made a serious criticism of the Yuanqi theory advocated by Confucian scholars from the theory of religion. He pointed out:

Those who are now Confucian and Taoist people only know that the recent one is the ancestor and the father, and they have been passed down from time to time, and they can be treated with this body. They are far and chaotic, and they are divided into two of the yin and yang, two produce six and three of the people, and three produce thousands of things, and all things and people are the foundation. [6]386

In Zongmi’s opinion, Yuanqi’s answer to the question of where all things came from did not find the true copy of the six-he-people objects, and it is not true. Of course, the real dissatisfaction of Zongmi lies in the fact that the Yuanqi theory failed to give a proper answer to the “original root” of such a special existence. In his opinion, the particularity of a human being is that it has two kinds of constitutional reasons: pregnancy and heart, but the genus only answers the source of the human body, but fails to answer the source of the human mind. In Zongmi’s view, “body and mind have their own roots, and the two types combine to form one person”[6]393. Based on this condition, although he believed that in terms of the source of the human body, he still had to “take air as the basis”[6]393, but the human mind comes from the “original true heart” of “not born or not, not rejuvenation”. As an existence with two elements of pregnancy and mind, the human innate process is the result of the coordination and influence of “genuity” and “true heart”: “The atmosphere is of quality, and the atmosphere is always four years, and it becomes root; the mind is always four times, and it becomes cognitive, and it is satisfied in October, and it is born into a celebrity, that is, we are now the body and mind”[6]392-3