Cheng's different views are generally considered to come from Buddhism. According to Liu An, a disciple of Cheng Yi, "Some people read Hua Yan Jing, firstly, the vacuum is unique, secondly, it is clear, and thirdly, it is clear as a mirror, inclusive of all things and endless. What is the reason? " Cheng Yi said, "I just want Zhou's cover for my teacher. In a word, it just unifies all the reasons. " [1] However, it was Cheng Yi's disciples who asked Cheng Yi questions, while Cheng Yi only used his own ideas to explain that the principles of Buddhism were rough and incomplete. Although Zhu inherited Cheng Yi's thought, his theoretical consciousness of "independence" did not come from Buddhism. Zhu clearly pointed out that the category of "Li" originated from the fable of "Tong Niu" in Zhuangzi. Master of health [2]. It is from this that he leads to the meaning of "being organized and literate", which is extended to "yin and yang and five elements are intricate without losing context, which is reason." [3] Zhu admitted that the name of Li originated from Zhuangzi. Then, he carried out Li's idea from beginning to end, and should first look for something that can inspire from Taoism or Taoism, instead of going further and further to Buddhism. Actually, it's the same.
Zhu explained that Confucius' "I am consistent in my way" means: "Gai is the place where truth comes out, just a source. Scattered things are all done by one thing. Every grass and tree has its summer, winter and autumn, its thirst, its father and son, and its instruments, all of which are lively. That didn't fall from the sky! If you look at it thoroughly, it will be natural. Ignore it, then everything is its own business, everything is its own business, every plant is its own plant, and it doesn't do its own thing. It is Zhuang Lao who talks like this. Zhuang Ziyun:' If you say enough, you will say everything all day; If you don't say enough, you will say everything all day. [4] Obviously, for Zhu, "my way is consistent" means "justice is consistent". If we say that Zhu was inspired by the sentence of "Zhuangzi" and completed the sublimation of the idea of "harmony without difference", is that an exaggeration? Let's look at Taoism again. What else can inspire Zhu?
In fact, long before Buddhism was introduced into China, it was the consistent view of Taoism that Taoism was different from Taoism. Laozi not only talks about the omnipresence and omnipresence of Taoism [5], but also talks about the "dispersion as a device" of Taoism, which already contains some kind of ideological germination of "one reason and one difference". Zhuangzi believes that, on the one hand, "Tao is everywhere" [6], "Why not have Tao?" [7] Everything makes sense, "Everything is different, and the Tao is not private" [8]. On the other hand, "Tao" is rooted in itself, which has existed since ancient times [9] and "Tao is one" [10]. And "Zhuangzi" clearly said: "Tao can be divided, ... as tangible as intangible." [1 1] "Dividers are divided." [12] When these two aspects are combined, it is obvious that "one point is different". There is a passage in Zhuangzi that tries to combine. "Master Zhuangzi" said: "The husband's way, love and believe, do nothing but see; It can be passed on without being granted, and it can be obtained without being visible; Since its roots, there is no heaven and earth, and it has been solid since ancient times; Ghosts were born; Before Taiji, it was not high, below six poles, not deep, born, not long, longer than ancient times and not old. Wei Dezhi, to slap the world; Fu Xishi was beaten and attacked his mother; If you fight for it, you will not die; The sun and the moon have it, and it lasts forever. ..... Fu is right, with the competition, he won the world. " The existence of Zhuangzi here not only shows that Tao is ubiquitous, but also shows that different people and different things get it, and its utility or display nature is different, that is to say, the same Tao exists in different specific people and things, and its existence and performance are not exactly the same. This passage won the appreciation of Cheng Yi and Zhu. Zhu Cheng thinks that these words in Zhuangzi are about Tao, but they are also about reason. Zhu said: "There is only one reason between universes! Heaven is for heaven, and earth is for earth. Anyone born between heaven and earth is for sex. Its chapters are like three cardinal guides, its discipline is like the five permanent members, and its covers are all popular and ubiquitous. " [13] This is the combination of Zhuangzi and Confucian ethics. Zhu introduced the words in Yongjia Xuanjue Zen Master's Song of Yongjia Daoism: "Everything is January, and everything takes January. The Buddha's dharma body enters my nature, and my nature is harmonious with the Tathagata. This is just Artest's Tai Chi, each with its own characteristics and its own Tai Chi ears. Just as the moon is in the sky, there is only one; And scattered in the rivers and lakes, everywhere. It cannot be said that the moon has been divided. " "It's like printing Wan Chuan on the moon. "[14] It is only because this metaphor of" ten thousand rivers in a month "can vividly and concretely express different ideas and make them more acceptable to students. Although this metaphor can be used, the braid of truth and illusion in Buddhism has also been introduced. Wang Fuzhi pointed out: "However, it is wrong for Confucianism to imitate the moon setting in Wan Chuan! The moon in Sichuan is not real, leaving the shadow of the moon, but there is no moon in Sichuan. Take Sichuan as the son and the moon as the parents. Children's parents are illusory, but children are not illusory. It also means' heaven and earth are heartless, and everything is a dog'. " [15] That is to say, in this way, the "independent and unchanging" Tao becomes the moon in the sky, and the "Tao" becomes the moon in the Sichuan. Wang Fuzhi pointed out that it is more appropriate for Laozi to say that "heaven and earth are heartless and everything is a grass dog". In this regard, Dai Zhen also said: "He Zhu Zhixue is based on Laozi and Historical Records, so the so-called true slaughter is really vacuum, only one word' Li' is easy, and nothing else is easy." [16] Although this statement is biased, it shows that the formation of Cheng's concept of "one difference" really benefited from Laozi and Zhuangzi. Zhu also explained to Li Yifen: "If each one is correct and the size is fixed, then 10,000 is one and the other is 10,000. The whole system is Artest, but one thing is Artest. " [17] Based on this, it was asserted that he was influenced by the idea of "one-phase photography" of Huayuanzong Buddhism. In fact, there is a qualitative difference between the two. Zhu's "one" refers to the universal truth, and "ten thousand" refers to many individual concrete truths. While Hua Yuanzong refers to an individual and ten thousand refers to the whole. Besides, Zhu's explanation is not based on quantity, but on quality, as Hua did. Although Zhu's mind is reasonable, it also refers to moral projects such as benevolence, righteousness, courtesy and wisdom. In contrast, it is not Hua Yanzong who is close to Zhu's thought, but Taoism. Therefore, it can be asserted that Taoism is an important source of Zhu's "differentiation" thought. Of course, it should be pointed out that Taoism's "Tao" is purely natural, and the connotation of Zhu's reason is mainly ethics: "Its natural development, different things, has its own reasons, and its greatest is benevolence, righteousness, courtesy and wisdom." [18] This is related to Zhu, who takes the universe as the standard of Taoism and the society as the standard of Confucianism.
It is still the consistent thought of Taoism and Taoism outside Laozi and Zhuangzi. Wang Bi said, "Although rich, you can be poor." [19] On the Taoist side, Ge Hong said in Bao Puzi that 72 sages among Confucius' 3,000 disciples were "all saints" and some were "good painters" who were "painting saints"; There are "skillful carvers", which are called "wood saints"; In addition, there are "holiness of purity", "holiness of harmony" and so on. "This is the proof that the Holy Way can be separated" [20]. His thought of "Taoism is holy and Taoism is divided" has clearly embodied the thought of "one reason is different"
Commenting on Laozi's "Thirty Words * * * One Hub", Gu Huan said: "Although there are many religions, they all belong to the same principle; Although there are few principles, they can always be taught. " This has touched the essence of "one reason is different", that is, the relationship between "one reason" and "various reasons"
The Classic of Sea and Air, written by Emperor Taizong and Tang Gaozong, said: "The six ways and four professions have their own characteristics, and those who know God all know goodness. The only thing that is not miscellaneous is the same as the Tao. It is true to follow the Tao, to live and rest, and to talk about food and rest. When a fish is in the water, you will learn Jianghu from the beginning of your life, and you will be faithful to your teachings. For example, jade is white, black is blue, fire is hot and water is cold, which has nothing to do with learning. At the beginning of all beings' knowledge of God, the same is true, and they naturally respond, without distinction. "[2 1]" Truth "means" truth and mystery ". Here, both "it's wonderful" and "dividing nature" are mentioned, and the idea of dividing nature into one is obvious. Similar thoughts, Cheng also said: "There is no difference between truth and right, but things are right and wrong. " [22]
When Zhou Dunyi explained his Taiji diagram originated from Taoism, he said: "The two qi and five elements are all things, five differences and two realities, and two books are one, so everything is one and one reality is great. In case they are correct, the size will be fixed. " Taiji has a generative function, that is, the "creator of yin and yang" in the Taoist classic "Dan Jun's Tactics", which is the origin of the universe and the noumenon of all things. The process of everything's primordial generation is also the reality that ontology reveals its own existence. Therefore, everything is a heterogeneous phase naturally generated by the ontology "One", which is the embodiment of "One"; "One" is the origin of all life. It is from here that Zhu deepened his understanding of Cheng Yi and the principle of "one point is different" [23]. He said, "Zhou Zi said,' Five differences are two realities, and two books are one. It's true. If it's okay, the size will be decided. "From bottom to top, the five elements are just two gases, and two gases are just a principle. Pushing from top to bottom is this principle, everything is in two places at once. Everything has principles, and the so-called' the road changes, each is a life', and then it is just a principle. " [24] In fact, Zhou Dunyi's "one solid pole" is nothing more than the "scattering as a device" in Laozi, and "thousand righteousness" is nothing more than the omnipresence of Tao. As for "five differences and two realities", "five differences" means five elements, and "two differences" means yin and yang. Taoism has a systematic exposition for a long time, explaining that "yin and yang are born together", each with its own yin and yang, and each with its own five elements. Zhu explained that Yitong's "one truth is excellent" means "one truth is different" and "in case everything is right" means "everything has its own Tai Chi". Zhou Dunyi's theory of the universe comes directly from Taoism. This shows that after the formation of Huayuanzong and Zen Buddhism, which were deeply influenced by Taoism, the discussion on the relationship between ontology and concrete things reached a speculative height, especially the metaphor of Shuiyue of Huayuanzong. The neo-Confucianists directly and delicately expressed the ideas derived from Zhou Dunyi's Yi Tong as "to be reasonable and well-founded, to be different", which may have played a little role, but it can also be directly inspired by Taoism and Taoism without relying on them. For the neo-Confucianists, it is closer to paying attention to the real society.
Zhang Zai's ontology of qi originated from Zhuangzi. In his view, the relationship between qi and everything is: "Dispersion is different, and people don't know one of them;" The combination is so mixed that people can't see the difference. Form a thing, form a collapse. " [25] This is obviously a reference to Zhuangzi's thought of "connecting the world with one ear" and "gathering into an adult and dispersing into a beginning". The ideological core of Zhang Zai's Mingxi is "people, my compatriots; "Everything is me" is full of the natural spirit of Zhuangzi's "Spring of Everything", but Zhang Zai carried out Confucian ethics and morality in it. Cheng and Zhu spoke highly of The Book, saying that "every sentence is different". When expressing the idea of "one point and one difference", Zhu said: "Everything has this principle, and it all comes from one source. However, according to different locations, they are used in different ways. For example, the monarch should be kind, the minister should be respectful, the son should be filial and the father should be kind. Everything has this principle, and things are useful. However, isn't it the popularization of this principle? " [26] This is also the same as Zhuangzi's "Dao fen, the righteousness of the monarch and the minister is clear" [27] in essence. Zhu's explanation of "managing one thing" also comes from Zhuangzi. He believes: "There are many reasons in the world, but there is only one return, and there is no room for two or three." [28] People and everything are endowed with "reason", "the reason is complete, and the qi is unbiased" [29]. Because Qi is narrow-minded, "most people's learning is biased towards one principle, mainly to say it, so they don't see the four sides to argue." [30], so it should be "different from consistency" [3 1]. This is the same as Zhuangzi's idea of "reconciling right and wrong".
The relationship between Zhu's "differentiation" thought and Taoism is his own admission. He said: "although everything is just a reason, scholars want to go to everything, but they pay attention to all kinds of things, and all aspects can make do. What they see is a reason." ..... sage's knowledge, not the old ratio. The old man said that he had done everything. If nothing else, it is good to have nothing to do with each other. " [32] On the surface, it is a criticism of Taoism and Taoism, but the focus of criticism is that Taoism only pays attention to "one" and ignores "everything". To put it bluntly, it means not practicing Confucian ethics and not denying the different thoughts of Tao and Tao.
What is said above is that Zhu expressed his rational ontology thought with the principle of "one difference". In fact, he also used it to express the idea of ontology. He said: "It is this principle that everything is in two places at once. ..... The so-called trunk highway change is a fate, but it will always be just one reason. This principle is mixed everywhere. Like a chestnut, born as a seedling, the seedling will have flowers, and the flowers will be strong, and the debt will be invisible. One ear has 100 grains, and each grain is complete. He planted 100 seeds, each with 100 seeds. I don't care about life, but at first it was just this one. Everything has its own reason, and it will always be just one reason. " [33] Tai Chi is the source of all things. The relationship between root and fruit is the relationship between Tai Chi and everything. "Tai Chi looks like a tree, divided into branches and peanut leaves. Endless and fruitful. There is another truth, life is endless, life is endless, and it is infinite Tai Chi, and there is no end. " [34] Everything in the universe originated from Tai Chi. However, this metaphor does not mean that Tai Chi itself can give birth to everything or truth. It is qi that really biochemical everything, and reason is embodied in the process of its metaplasia. The essence of this metaphor is to express that the seed (Tai Chi) is the original source, which is continued from generation to generation, and the fruit (principle) that can be used as a seed is the same. If ontology is expressed horizontally, that is, "the moon reflects Wan Chuan", then ontology is expressed vertically, that is, a truth, that is, the genetic expression of genes.
In this way, Zhu's explanation of the difference between reason and difference is still based on Taoism and its ideological framework. Does this mean that Zhu's explanation is exactly the same as that of Taoism and Taoism? Zhu will never admit this. He had an excuse and said, "When a guest asked, he heard Tai Chi." . The cloud of the son of heaven is almost what Zhuangzi said about knowing the son of heaven and I am the son of heaven. If you don't take it as help, there is no way. Yu Ying said: Zhuang Sheng knows that the son of heaven and I are both sons of heaven, but I don't know the difference between their suitability and length. I know how to be a courtier, but I don't know where justice comes from. Therefore, those who often think that the world is not feasible are straightforward and go down with the weather. It is often those who are forced to bend over outside, and others are apprentices. If it's true, that's what I think of you. Yin Gu thinks it's no different from foreigners like us, while Yang Gu is a person who doesn't care, and it's also a virtual respect. Mencius said that Yang Wujun was for me, which is exactly what he said. If it is different from Zhang Zizhi's words, how can it be said on the same day? "[35] That is to say, Taoism respects heaven and despises people. Under the sky, people and everything are equal, that is to say, they only know the principle and don't know the difference. In other words, because they realize that the principle is straight, they regard the difference as the last resort, and on the surface, it is curved from it. In their hearts, they are still thinking about being detached from the outside world. It is inevitable that they don't understand the existence of ethics from the height of justice. It's logical. It should be logical. Confucianism, on the other hand, can be cheerful and practical, because it knows heaven and follows people. In fact, this is only a literal understanding of Taoism, and Taoism's criticism of Confucian ethics does not really understand the essence of Taoism and Taoist ethics. Taoism and Taoism believe that ethical norms must be consistent with Taoism, and only morality that can really promote the development of life has the value and necessity of existence, and the negative and negative effects of morality must be effectively suppressed. On a deeper level, in Zhu's view, Taoism and Taoism are ambitious. They only pursue metaphysical profundity and mystery, but lack metaphysical real kung fu, especially the spirit of actively joining the WTO like Confucianism, and lack the sense of being responsible for society. In Zhu's words, it is "tangible and useless". Zhu Wei's defense is understandable from his Confucian standpoint. From the standpoint of Confucianism, absorbing things from other schools, especially the metaphysical aspect of "aspect", improving the thinking level of Confucian philosophy after reform and combining it with the "use" of Confucian ethics and etiquette are the common characteristics of Neo-Confucianism in Song and Ming Dynasties, and Zhu is no exception. This is particularly prominent in the point of "well-founded, harmonious but different".
This is the same as Taoism that Tao is everything and everything is Tao. The same ontology is represented by many things, and the essence of different things is the same.