Chapter 73: Night Chat 2

Luo Qinshun Xiaozong Hongzhi was promoted as a scholar in six years, and was awarded the editor of the Hanlin Academy. During this period, he read a wide range of books from the Hanlin Academy. In 15 years, he was appointed as the supervisor of Nanjing Guozi. During his tenure, he continued to study knowledge. Wu Zong Zhengde was rejected by the eunuch Liu Jin in three years and was dismissed as a citizen. In the fifth year of Zhengde, Liu Jin was killed and reinstated. Later, he was promoted to Taichangqing, the right servant of the Ministry of Nanjing, and the left servant. Jiajing was promoted to the Ministry of Public Affairs in Nanjing in the first year. Later, he changed to the Ministry of Ceremonies, but he did not take office because of his father's death. He was also appointed as the minister of the Ministry of Public Affairs. He refused to resign and returned to his hometown. He lived in the city for more than 20 years and devoted himself to the study of knowledge. Luo Qinshun and Wang Shouren are contemporaries, but his thoughts are opposed to Wang Shouren. Under the circumstances of Wang Xue's prevalence at that time, Luo Qinshun criticized Wang Shouren's mind, and on the other hand, criticized Cheng Zhu's philosophy, thus creating his own unique qi thought.

Luo Qinshun lived in a period of intensification of social contradictions. At this time, the phenomenon of bureaucrats annexing land was serious, and the burden on the people was extremely heavy. In the face of the tragic picture of the people living, Luo Qinshun was very sympathetic. He once sighed that the people of King Wen, the old man without freezing and discouragement, are rarely clothed, and 70 people rarely eat meat. Today, the Huangyuan generation has got a cloth robe at the age of the year and a vegetable food in the morning and evening. It is lucky to survive. How dare you to eat meat with clothes and silk? Young and strong people, embarrassed by food and clothing, ten times*, hunger, cold and hardship, almost indescribable. In the middle, one or two years old has a rough gift or a little surplus, and corrupt officials have invaded and cut it. The public sector has been in service only repeatedly, and it is rare for those who have food and clothing. This is what people see together, and it is sincere and sad. Can a benevolent gentleman not think about the way to save it? During the reign of Emperor Wuzong in the Ming Dynasty, the eunuch Liu Jin was in charge of the ceremonial supervision. In addition to the special agencies serving the imperial power such as the East Factory and the West Factory, Liu Jin also set up an internal factory to exercise terrorist rule. At that time, the politics of the Ming Dynasty was relatively dark. In the face of such politics and witnessing the social situation of the people, Luo Qinshun put forward the proposition of Juntian Pingfu. He said in the Preface to Sending the Taishou Chengjun to Quzhou: I heard that Emperor Xuan of the Han talked about Liang 2,000 stones. First of all, he took political peace as the most important thing, and he wanted to urge the politics of science, but peace was good. The so-called peaceable man cannot be spared by the strong, and the poor and weak will not be invaded, but the right confession must be taken according to the right time. There are hundreds of miles of land and hundreds of thousands of people. There are many sincere people who are in political affairs. If there are big interests, it is better to urge them. The political peace of urging the department is beneficial to the people, and the use of the country is sufficient, and the feelings of the upper and lower levels are both obtained, and there is no burden for the county. In order to change the political darkness and the painful situation of the people, Luo Qinshun put forward a reform plan to destroy the political peace, but under the circumstances at that time, this wish could not be realized at all. After Wuzong, Shizong ascended the throne and changed his name to Jiajing, but the contradictions within the ruling group and class contradictions in society have not been alleviated.

For this, Luo Qinshun hopes to be disillusioned and no longer mentions any improvement measures, so he has to immerse himself in the study of academic ideas.

Luo Qin accepted education from an early age and followed the rules. The two poems he wrote when he was a child can show this kind of education, which is irregular to the end of the day, but he encourages the day of benevolence and righteousness. In addition to science, he also read four books and five classics, and later embarked on the imperial examination. After the middle school, it took more than ten years to study Buddhism and accept Zen ideas. He said that he met a Zen master in his early years and asked how to become a Buddha. The Zen master answered with Zen words such as cypress trees in front of the court. Luo Qinshun carefully experienced and understood something. He also read the Zen family's "Tao Song" and felt that the content was very suitable for his own thoughts, so he believed in Zen. Like Wang Shouren, Luo Qinshun also went to Buddhism and Taoism. However, his method and purpose of learning were different from Wang Shouren's. Later, he was able to deeply criticize Wang Shouren's mind, which had a lot to do with it.

"Ming Shi · Biography" says: Qinshun is a learning, specializing in reason, mind and intelligence. At the beginning, when he entered from Shishi, he realized his right and wrong, and he was determined to eliminate it. After 40 years old, Luo Qinshun went to Nanjing. At this time, he began to carefully study the works of Confucianism and Song agents. After in-depth thinking, he thought: "Saints can learn, and thus began to criticize Buddhism.

He said: Nanyong, a later official, did not leave the book of the sages for a day. After playing for a long time, he gradually realized that it was true. He began to know that the person he had seen before was the magic of this emptiness, not the reason of nature. That is to say, his previous experience of reading Zen books was just a subjective imagination or hallucination, not a thoughtful and real experience.

Luo Qinshun studied the thoughts of Confucianism and scholars very hard. After years of thinking, he finally formed his own ideological system. He described the formation process of his thoughts in this way: since then, he has been grinding and recognized it day after day, for decades, with very hard intentions, and at the age of 60, he began to see the truth of his heart, but indeed with self-confidence. The so-called "confident". This shows that Luo Qinshun not only does not believe in Zen, but also does not blindly follow Cheng and Zhu Lixue, but has his own independent thought and doctrine system. From Zen to Confucianism, and finally forming his own ideological system, Luo Qinshun's thought formation has roughly gone through these three stages.

From the perspective of Luo Qinshun's whole ideological system, he accepted Zhu Xi and Zhang Zai's thoughts on Qi. While criticizing Zen, he also criticized Wang Shouren's mind. Therefore, his mind is very unique.

Regarding the criticism of Buddhism, Gao Fanlong, a descendant, commented that Mr. Zen is especially discussed, and the reason why it is different. Since the Tang Dynasty, Buddha has been rejected, and there is no one who is clear and well known. Regarding Wang Shouren's criticism of Xinxue, he pointed out that Xinxue has a deep internal connection with Zen Buddhism. I can see that Xiangshan's learning is Zen. From the source is the original face of Buddha.

Luo Qinshun also criticized Wang Shouren's personal academic thought, saying that the servant and the two sons of Wang and Zhan know each other. He can't accept his talent without regretting his academic mistakes. Therefore, he is comfortable with Zen scholars, just to find a reason. Luo Qinshun's debate with Wang Shouren lasted until Wang Shouren's death. But the criticism of Wang Xue has never stopped.

Luo Qinshun's debate with Wang Shouren appeared as a gesture of safeguarding Zhu Xi's theory. He called himself Cheng Zhu faction. However, his thoughts are not exactly the same as Zhu Xi. Huang Zongxi commented on this: Mr.'s theory is the most accurate. He also said that the gentleman's mind is quite contradictory to his theory of reason; the gentleman's theory is different from Zhu Zi, and his mind is the same as Zhu Zi, so he can't talk about it by himself. Huang Zongxi believes that Luo Qinshun is different from Zhu Xi in terms of rationality and spirit, and the same as Zhu Xi in the theory of mind.

Luo Qinshun's representative work is "The Record of Difficult Knowledge", which took him more than 20 years to complete. The upper and lower volumes of "The Story of Difficult Knowledge" were compiled in the seventh year of Jiajing. The continuation volume was compiled in the 10th year of Jiajing and the 12th year of Jiajing. Its third and fourth continuation were completed in the 25th year of Jiajing. Luo Qinshun worked hard in "The Book of Difficult Knowledge" and almost devoted all his efforts to the rest of his life. In addition to the "Record of Difficult Knowledge", Luo Qinshun also has 20 volumes of the "Whole Nunner's Draft" and 13 volumes of the "Whole Nunner's Renewal Draft", which is a collection of letters, poems and texts. In the seventh year of Wanli of the Ming Dynasty, the "Book of Difficult Knowledge" was rewritten. In addition to six volumes, the Appendix of "Book of Knowledge" was added (that is, several compositions related to his thoughts were selected from Luo Qinshun's letters and articles). Qianlong republished "The Record of Difficult Knowledge" in 21 years, which is based on the ten thousand calendar version.

Although Luo Qinshun's qi thought originated from Zhu Xi's philosophy, it inherited and developed Xue Xuan's tradition on the basic issues of philosophy. This is what we said at the beginning of this book, starting with Xue Xuan and developing a sense of aura when Luo Qinshun and Wang Tingsang.

Luo Qinshun explained in "The Story of Difficult Knowledge" that the main goal of his study is the study of the mind. He said: He lived in the principle of life and tried to study hard without dying. So he declined the dust, sat quietly in the mountain pavilion, and did not forget what he had done. He wrote six volumes before and after the Book of Difficult Knowledge, and got a large volume of appendix. Therefore, continue to be in danger, and it seems to be wrong, and there is no need to be sincere. Luo Qinshun wrote "The Story of Trapped Knowledge" to explore the reason of his life and scolded it. That is to say, the purpose of his lifelong study is to find the true meaning of life. This is the same as any scientist.

However, Luo Qinshun's study of life is also based on the theoretical premise of rational qi thought. His concept of Qi theory followed Xue Xuan's ideological tradition in the early Ming Dynasty, absorbed Zhang Zai's theory of Qi in the universe, and took Cheng Zhu's theory as the main body of thought, forming his own view of dependence on qi.

Luo Qinshun's thought was mainly from Zhu Xi's philosophy, but he critically transformed Zhu Xi's thought. In terms of qi relationship, he basically completed the transformation of Zhu Xi's science. He believes that the most important point of Cheng Zhu's view of qi is that it is inseparable from Qi and not mixed with Qi. However, he felt that Cheng Zhu's rational thought was still flawed and seemed to be inefiant. He said: Although the servant is not sensitive, he has been engaged in Cheng Zhu's studies for years. Repeatedly referenance and mutual understanding, their understanding is one thing, which is covered with the words of Mr. Mingdao. Mr. Hui Weng, the servants have always paid attention to it, and they are also quite good at it. It is said that reason is inseparable from Qi, and it is not mixed with Qi. It is the most refined person in his words. However, the qualitative and clear words seem to be in agreement, and it is sometimes suffocated. On the basis of criticizing Cheng Zhu's thought of qi, Luo Qinshun expressed his view of qi. He believes that Qi is the origin of everything in the world, and the relationship between qi and qi must be solved under this basic premise. On the question of what reason and qi are ontology, he resolutely rejected Zhu Xi's ontology and clearly put forward the theory of qi unitary. He said: It's nothing more than a breath to build a world through ancient and modern times. The qi is also one, and one movement and one quiet, one back and one, one close and one opening, one rise and one fall, and the cycle is endless. Accumulated micro, from the recovery, for the four hours of warmth and cold summer, for the growth and collection of all things, for the daily use of Yilun for the people, for the success or failure of personnel, thousands of threads, various glue and death can not be confused. However, it is the so-called reason. At the beginning, there is another thing that depends on the qi and adheres to the qi. In Luo Qinshun's view, the qi of matter is the foundation of the universe and the origin of all things. Everything in the world is a development and epidemic. There is only one original in the world, which is gas.