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The “small and big differences” discussion of Confucianism and Taoism in the Song Dynasty
—— Taking Su Zhe and Fan Yingyuan’s thinking on the old man’s thoughts as the perspective
Author: Zhang Wei (Nanjing Department of Philosophy)
Source: “Religious Research” Issue 1 of 2020
Time: Confucius was the 18th day of the Gengzi Puyue in 2570, Ren Zi
� This article uses “small and similar differences” as a way to discuss it. Through three verbal assessments, the differences between “sages”, the differences between “sages”, and the differences between “original conscience” and “nature” to remind the real goals and theoretical shortcomings of this “big and similar differences” discussion, and proves that the Confucian and Taoist Confucianism and Taoism in the Song Dynasty actually belonged to “small and similar differences”.
Theme verb:Original conscience; nature; small discourse; small discourse
The concepts of “original conscience” and “nature”. When the three religions apply them, they believe that they all have the foundation of their own thinking and rationalism and the source of their energy inheritance. Confucian thinking about the mind and nature can be traced back to Confucius and Mencius, and Taoist thinking about the mind and nature sprouted from Lao Tzu. Taoist thinking on mind and nature began in the Sui and Tang Dynasties, and continued to deepen and develop due to the influence of the teachings. Confucian thinking on mind and nature was only deepened and developed under the influence of the “three religions in unity” thought in the Song Dynasty. Su’s “nature” to resolve the old man and Fan Yingyuan’s “original conscience” to resolve the old man is said to be a mastery and representation of the “Tao” of the son, but it is more of a reaction to the “three religions in unity” thoughts of Confucianism and Taoism in the Song Dynasty.
The concepts of mind, nature, reason, and Tao are important concepts for Confucianism and Taoism in the Song Dynasty to reflect on their thinking. Looking back at the academic dispute between Zhu Lu, the distinction between “nature is reason” or “mind is reason”, we cannot clarify and distinguish the concepts of mind, reason, and nature. Only by this basis can we better understand the differences between the two thinking, and deeply explore and master the true understanding of Confucianism in Song Dynasty. This is also the same as the difference between Fan Yingyuan and Su Liu Jie’s thoughts. When annotating Lao Tzu’s “Veriology”, Su Yun settled himself in Confucianism, used his “nature” to explain his old age, Fan Yingyuan settled himself in the foundation of Taoism, and used his “original conscience” to explain his old age. What is connected with the concepts of “nature” and “original conscience” is no longer “reason” but becomes “Tao”. From the perspective of Su and Fan Yingyuan’s contrast, taking Cheng-Zhu’s academic knowledge as a reference, we just provided us with a wide research and discussion field composed of the concepts of contrast, cross-time and correlation, which made the assessment of the different Confucian and Taoist thoughts of the Song Dynasty have the ability to study.
Sit in the field of “the integration of the three religions”, from Su Yu, who was “Shu” in the Northern Song Dynasty, to Fan Yingyuan1, a Taoist scholar in the Southern Song Dynasty, in themIn the old thinking, they advocated a discussion of Confucianism and Taoism. There are three important aspects of this “big homogeneity”: 1. The differentiation of the self-use of different concepts, such as the concepts of Tao, mind, nature, life, and god; 2. The differentiation of the fantasy realm of the sage. Confucianism and Taoism are the same origin, and the teachings of sages are neither high nor low; 3. The differentiation of the principles of sages. It is believed that the original nature of the mind is clear, forgetting the roots and chasing the end and losing the mind, and returning to the original nature is the way. The important body of “small differences” is now the path of cultivation that connects people and Taoism. From self-cultivation, mind-cultivation, and nature to the acquired mind-nature, there is a difference between the logical path of logic and the guidance and thinking that can be finally passed. 2
So how should the Confucian and Taoist “big differences” theory advocated by Su and Fan Yingyuan be divided and defined? What are their goals? Can this reflect the real relationship between Confucian and Taoism in the Song Dynasty? Only after a specific analysis of their thoughts can these questions be answered.
1. Understanding the differences on “Tao”
Fan Yingyuan expressed his understanding of Lao Tzu’s affairs in the first chapter of “The Ancient Collection of the Ethical Books of Lao Tzu”, reflecting a major and purpose that he mastered about Lao Tzu’s thoughts. From this, we can clearly see Fan Yingyuan’s position and goals. He also used Su Yun’s annotations. Through comparison, we can also see the difference between the two’s thinking:
Those who can be talked about can be said, and those who are always long-term. Once the Tao is clamped, there is a body to use it. No one who cannot understand its body and knows its use must first stand up and then use it to do it. Lao Shi said that he should first understand his body. The constant is to say its body, and the verbal one is to say its use. If one source is used, there are not two paths. Now, benevolence, righteousness, wisdom, and words are all used by Tao. People only know the end of benevolence in the heart of being benevolent, the end of being shameful and evil, the end of being polite and giving, and the end of being long and short, but do not know one of its bodies, this is the way, and the end of being broken out, and the end of the flow does not overcome its disadvantages. Only one of the prophets knows that they are always doing things and seeing things. All things are wrong. They are all natural principles. If this happens, then there will be no harm in the long run. Therefore, the way that can be spoken of is a very natural way. The natural way of a long time is invisible, and there is no essence, and there is no outside, so it is not covered, and there is no inside, so it is fine and there is no lack of prosperity. If you seek it from the beginning of my heart, you will get it. All the characters are born from this, and all the saints are established here. However, although this Tao is in the world of things and is passed down into the classics, the wonderful things are beyond the reach of words, and the old friends are so fond of them. I should follow my teachings and invent it with no choice but to do so. After inventing it, how can you be far from speaking? Therefore, the first thing is to say is that Tao can be told, it is very Tao. I want to let people know that the natural way of being in the long run is not in words, but when I seek to understand myself, I will be satisfied with the beginning of my heart. SuziThe reason is that it is difficult to achieve the Tao, but those who can be enlightened cannot achieve the constant, but only if they cannot achieve the Tao, they can achieve the constant. Now, benevolence and wisdom are the ones that can be said. But benevolence cannot be regarded as meaning, and gift cannot be regarded as wisdom, but it cannot be regarded as permanent. Only when one fails to achieve enlightenment is benevolence, in morality, in gifts, in wisdom, in wisdom. They are not constant, and the Tao is constant and does not change. If you cannot achieve the Tao, you can be constant. 3
From the above description, we can see that Su’s mastery of Lao Tzu’s way. Although the Tao is divided into “the one who can be told” and “the one who cannot be enlightened”, they are all just one way of slaughter. He explained this principle by the distinction and unity of Confucian benevolence and wisdom. “Those who can be evident” cannot last for a long time because of the difference. Only “the unconscious” can find out what is happening, and will not change for a long time without restrictions. On this basis, Fan Yingyuan’s annotations are more profound and clear, and some unspeakable reasons are exaggerated, and further expresses his own understanding, which is more clear and prominent.
Fan Yingyuan called Lao Tzu’s Way “the way of perpetually long and natural”, which is enough to illustrate his characterization and understanding of Lao Tzu’s Way. “Forever long and long” refers to the body of Tao, while “natural” refers to the use of Tao. The sentence “Forever long and natural way” points out the key points and order of Taoist cultivation, so that practitioners must understand and establish their bodies at the beginning before they can use it. But this does not expect that the Tao is divided into two paths, but uses one source and just a penis. This understanding is di