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The “Four Words” in the king’s Longxi language
—The lock was picked by the lens. Because both women are young and attractive, she – also discusses the viewpoint of Money Mountain in the “Tianquan Certification Road” in Wangmen
Author: Dun Yuan (Qianzhou Institute of Chinese Civilization)
Source: Zhejiang Social Sciences, Issue 10, 2019
Time: Confucius in 2570 The 25th day of the 10th month of Jihai, Renxu
� href=”https://twsweetsugar99.org/”>Baobao Message BoardFour No Sayings”, the two are facts proposed by Wang Longxi later, and form the specific topic of “Four No Sayings” in the Longxi language. The related arguments from traditional and modern academic circles not only express the reconciliation and importance of the “Four Words” in the Longxi language, but also explain the space and needs that still need to be assessed. In the sixth year of Jiajing, the “Tianquan Verification Dao” has three conditions: the specific understanding of the “Four Sentences Teaching” in Yangming, the “Four Sentences Teaching” under the “Dingben” of Changshan, and the “Four Sentences Teaching” in Longxi. The “Four Sentences” in the Longxi language realm does not refer to the view of Changshan, but refers to the “Four Sentences Teaching” in Yangming. The basis for determining the “Four Ones” is not “the highest good is without evil” or “no good is without evil”, but “no good is without evil”, but “there is good and evil”. Compared with the “four no words” based on “acquired righteous heart” and “acquired sincerity” are the basic connotation of “four words” in the Longxi language realm. The “Four Words” body reveals Longxi’s specific understanding and positioning of the “Four Sentences Teaching” in Yangming.
“Four sentences teaching” (no good and evil body, good and evil movement, knowing that good and evil are confidant, and going to evil for good is to investigate things) was proposed by Wang Yangming (1472-1529, whose name is Shouren, whose courtesy name is Bo’an, and whose name is Yangming) in his late years was proposed. The main topic of “https://www.taiwanblog.net/Amber/%e7%95%b6%e5%80%8b%e8%a2%ab%e5%8c%85%e9%a4%8a%e7%9a%84%e4%b8%ab%e9%a0%ad/”>彩彩彩 can be said to be the final summary of Yangming’s thinking. At the same time, in the sixth year of Jiajing (1527), Yang Ming responded to the request of Money Dehong (1496-1574, whose courtesy name was Hongfu, No. 1 Changshan) and Wang Ji (1498-1583, whose courtesy name was Ruzhong, No. 1 Longxi) on Tianquan Bridge and responded to the relevant doubts of the two students on Tianquan Bridge, and developed their understanding of the “Four Sentences Teaching”, which is called “Tianquan Verification Dao”. Among the articles about “Tianquan Verification Road”, the most prominent areas are compared to “Traditional Records” and “Year Three”, and “Four No Sayings” appear in “The Story of the Mountain” and “Tianquan Verification Road” which are known as Longxi. The “Tianquan Verification Road” and the verdict of the King’s GateHistory, compared with the clarity of the “Four No Sayings” belonging to Longxi, there is a space and need for discussion in the academic world about the specific reference and ideological connotation of the “Four No Sayings” in the Longxi language. This article tightens the relevant documents and research results, conducts a centralized assessment of the “Four Words” in the Longxi language, see discussions that are helpful to this problem, and promotes the discussion of Wangmen’s “Tianquan Verification Road” and related content.
1
As the academic community knows, the important literature on the “Tianquan Verification Dao” in Wangmen include “Tianquan Verification Dao” (the full name is “The Way of the Great Recruitment of the Emperor of the Ministry of Justice and the Emperor of the Yuan Dynasty”) and “Tianquan Verification Dao”. [1] As for these four articles, it is not difficult to find that the terms “Four-have” and “Four-nothing” appear in “Four-have” and “Four-nothing” in “Four-nothing” and “Traditional Records” are compared with “Four-nothing” and “Four-nothing” in “Four-nothing” and “Traditional Records”. Faced with this difference, we have to start by asking and thinking about whether there are no “four things” and “four things” in the “Tianquan Verification Dao” in the sixth year of Jiajing? The author once conducted a concentrated assessment of this problem. [2] Through the analysis of the process of “Traditional Records” and “Year Three”, especially “The Legend of the Mountains” and “Tianquan Certification and Dao”, [3] pointed out that in the “Tianquan Certification and Dao” in the sixth year of Jiajing, there were no “four words” and “four words”. The two were concepts proposed by Longxi later based on his understanding of the “Tianquan Certification and Dao”, and its proposal also took a certain process. In the sixth year of Jiajing, the “Tianquan Certification Dao” did not have the facts of “Four Nothing” and “Four Nothing” and “Four Nothing” and need to pursue questions and thinking, if the “Four Nothing” that appears in the text and language of Longxi refers to Longxi’s own view, then whose view does the “Four Nothing” represent? What is the connotation of the specific thinking? In a straightforward way, the “Four Nothing” that appears in the language of Longxi refers to the “Four Nothing” and Baoqing refers to the specific view of Changshan in the “Tianquan Verification Road”? This is obviously a study of Wangmen’s “Tianquan Verification Road”, especially when facing “Zhangshan Trails” and “Tianquan Verification Road”, which are the questions that require thinking and answers when “Four Talks” in the Longxi language.
The details are left to the following. Here we need to make an introduction discussion on the representative thesis of this issue in the academic community to understand the reconciliation and importance. Let’s first look at the discussions of Liu Zongzhou (1578-1645, whose courtesy name is Qidong, whose name is pronounced as Taitai, and whose name is Qishan teacher) and Huang Zongxi (1610-1695, whose name is Taiyu, whose name is Nanlei, and whose name is Lizhou teacher) on this issue. Liu Zongzhou said:
Fu follows the four-sentence teaching method, and it is not seen in the “Yangming Collection”, but it is said that it comes from Longxi. Even if you understand the unreliable view, you will have such words every day, but you dare not write them on the books to nourish the confusion of those who learn. Teacher ZhilongxiIt is said that “the four beings say that the offenders are deceased and left”, and the four beings must be promoted without any success. [4]
Liu Zongzhou believed that the “Four Sentences Teaching” was the “unresolved view” of Yangming. He emphasized that this statement came from Longxi, and it was impossible to be established and there is no need for details. In terms of Liu Zongzhou’s statement that “the four existences are said to be invading and leaving the branch”, “the four must be moved forward and the four no more quickly” and the reality of “Tianquan Verification”, he seemed to be equal to the “four sentences” of the Yangming “four sentences”. But Huang Zongxi, who was a student of the door, seemed to have differences. In the study on “Tianquan Verification Dao”, a passage from Zheng Shouyi (1491-1562, whose name is Zhizhi, No. Donggua) is often the content of the discussion:
The Master Yang Ming was a two-dimensional master, and the two sons, Money and Wang, were given to Fuyang. The Master said, “I am different, and I will tell you what you have learned?” Dehong replied, “The most good and unlucky person is the heart, and the good and unlucky person is the intention. Knowing that being good and unlucky is the confidant, and doing good and unlucky is the investigation of things.” Ji replied, “The heart is neither good and unlucky, the mind is not good and unlucky, knowing that being good and unlucky is the evil, and things are not good and unlucky.” The Master smiled and said, “Hong Fu must know your original body, and you must know Hong Fu’s kung fu. The two sons fought with him and said, “Hong Fu must know your original body, and you must know Hong Fu’s kung fu. Together, I will not lose my inheritance!”[5]
Regarding the notes in the Donggua, it is worth noting that Huang Zongxi made the follo
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