Hu Juren

Hu Juren

Hu Juren (1434-1484), a native of Meigang, Yugan county (now Jiangxi Province), was born in Jingzhai. Neo Confucianism of Ming Dynasty. He was born in the ninth year of Xuande reign of Emperor Xuanzong of Ming Dynasty (1434) and died on March 12th, the 20th year of Chenghua reign of emperor Xianzong of Ming Dynasty (April 7th, 1484). When he was young, he was called "prodigy". A little longer, Hu Juren studied the spring and Autumn Annals from Mr. Anren ganhuaiyou. He has a wide range of interests and extensive reading, including Zuo Zhuan Gongyang, various schools of thought, Chu Ci and Han Fu, Tang poetry and Song Ci. In addition, he devoted himself to Cheng Zhu Neo Confucianism rather than his teacher. It holds that "Qi with form is real, while the intangible is virtual; if it is rational, it is all real.". There is more than one way to do it: "although you have read a lot, you can speak quickly, think deeply, and act practically." He often made friends with his friends, such as Chen Xianzhang, Lou Liang, Xie Fu, Zheng Kan, and wrote poems and Fu. The school of advocating benevolence, which is called by people, was well-known at that time and influenced later generations. In the mountains, there are more and more scholars. Looking for the master of Bailu academy, he used cloth for life. In Wanli, the posthumous title of Wen Jing was pursued and the Confucian temple was worshipped.

Life of the characters

Self defense in secret

Hu Juren was very intelligent when he was a child, and he was called "child prodigy". A little longer, Hu Juren studied the spring and Autumn Annals from Mr. Anren ganhuaiyou. He has a wide range of interests. He read many books, including Zuo Zhuan Gongyang, a hundred schools of thought, Chu Ci, Han Fu, Tang and Song Ci. When he was an adult, he learned from Wu Yubi, a great Confucian of Chongren, and studied Confucian classics, especially the Neo Confucianism of Cheng and Zhu. He often made friends with his friends, such as Chen Xianzhang, Lou Liang, Xie Fu, Zheng Kan, and wrote poems and Fu. The school of advocating benevolence, which is called by people, was well-known at that time and influenced later generations. In his studies, Hu Juren advocated that loyalty should be the first, in order to be at ease; in his behavior, he held respect, and thought that "it is most important to be respectful if you do not lose anything.". He is dignified and dignified. He is strict with his wife. Hand set a book, detailed book gains and losses, used for self-examination. Quail clothing and food, Yan Ran comfortable. In Zhushi mountain, the reading room was named "Jingzhai". Many scholars came from all over the world, and they all told them, "learn for yourself, don't ask others to know." The language governs the world, then says: "only the kingly way can make all things have their own place." At the same time, he also resolutely gave up the imperial examination and lived in the mountains. He did not care about the affairs of the world except giving lectures. Later, in order to expand their knowledge, they visited and studied everywhere, discussing with fellow villagers Lou Liang, Luo Yifeng and Zhang Dongbai about Guifeng in Yiyang and Yingtian temple in Yugan. He once presided over Bailudong academy, and lectured in Jianyuan Academy of Guixi and huaiwang mansion. He was one of the main representatives of Neo Confucianism in Ming Dynasty. During the Chenghua period of the Ming Dynasty, Hu Juren traveled to Qiantang, Taihu Lake and other places, visited famous people, visited the scenic spots of Jinling, Zhejiang, Fujian and other places, and exchanged views with people.

When Hu Juren was alive, he experienced the "civil engineering change". Yingzong was captured and took over the throne on behalf of Zhu Qiyu. Later, Yingzong Zhu Qizhen launched the change of seizing the door and killed patriotic Minister Yu Qian. Therefore, he despised politics, stayed away from officialdom and was indifferent to his own life. Everyday life is very simple, only to write lectures. He has devoted himself to education for more than 20 years. He is rigorous in academic research, formulates academic rules and gives lectures in person, so that students can apply what they have learned. Hu Juren believes that learning is to improve oneself, not to seek fame and fame. Hu's works are abundant, such as Hu Wenjing Gong Ji, Yi Xiangchao, Ju Yilu and Ju Yilu sequel.

In a word, Hu Juren was self-discipline and devoted all his life to studying and cultivating posterity. His thoughts had a profound influence on later generations. Hu was 51 years old, Wanli 13 years (1585), from the worship of Confucius Temple, posthumous title, known as "Wen Jing.".

Abide by Xin'an

Both Hu Juren and Chen Xianzhang came out of the gate of Wu and Bi. Wu Yubi, whose name is Zifu, was born in Chongren, Fuzhou in the early Ming Dynasty (now Chongren County, Fuzhou City, Jiangxi Province). He studied in Jinling, the capital of China, and then returned to his hometown. He had many disciples, including Lou Liang, Hu Juren, Chen Shizhai, Yang Jie, Zhou Wen, Wei Xiao, Chen Xianzhang, etc. Wu and Bi's learning was between Zhu and Lu. They presented their chapters to follow Jin and Yao River. Hu's name is more than the new one. Among Wu and Bi's many disciples, Hu Juren (known as Mr. Jingzhai) was the one who was most able to guard his teaching career. At that time, Chen Xianzhang (named Baisha) was the most intolerant of his dissent. This is also the Jingzhai.

Hu Juren believes that Chen Xianzhang only "peeps at the origin of the truth" to Neo Confucianism. In terms of Kung Fu practice, he only talks about the experience of sitting in silence in general, and there is no detailed regulation of learning from things step by step. Therefore, Chen Xianzhang's theory "becomes empty." It also points out that Chen's idea of "everything is exhausted but I am endless" is the theory of mind and nature of Zen Buddhism, which goes against the tenet of Confucianism and leads to heresy. The reason why Hu wanted to criticize Chen Baisha was that he had different academic purposes. Jingzhai master "Jing", left rope right moment, strict self-discipline, is a conservative Neo Confucianist, learning climate and Baisha is very different. Another fellow of Jingzhai's, Lou Liang (described earlier in this book), has an unknown academic outlook due to his "Lost Writings", while his disciple Xia Shangpu (Dongyan) is also a "successor of jingzhixue". There are many criticisms of Baisha in dongyanji, which is called "Baisha's learning is close to Zen", and clearly blames Baisha for the bad style of study at that time. In fact, many famous scholars of later generations, such as Huang Zongxi and Ji Yun, also compared Chen Xianzhang's theory of Gongfu to Zen.

Hu Juren's attack on Baisha is better than Zhu Xi's criticism of Lu Jiuyuan in Song Dynasty. When the Yuan Dynasty considered worshiping the Confucians of the Song Dynasty to the Confucius Temple, Lu Jiuyuan was removed because his theory became Zen. Because of the decline of Ming Dynasty scholars, Baisha hopes to turn the tide and open up a new road for Confucianism in Ming Dynasty. Therefore, his theory has its own specific value of the times and can not be wantonly belittled. But Hu Juren's attack is not completely groundless. Baisha was not only influenced by Zen, but also benefited a lot. It is an indisputable fact that he had a strong sense of learning Buddhism. He was the most unconscious thinker among the Confucians in song and Ming Dynasties.

Hu Juren and Chen Xianzhang are both the disciples of Wu and Bi. Chen Xianzhang is considered to be the originator of Lu Jiuyuan's theory since the beginning of Ming Dynasty, and Wang Yangming's theory is thus revealed. Hu Juren is considered to be the most mellow of all the Confucians in the early Ming Dynasty who stick to Zhu Xi's theory. Hu Juren takes "respect" as the way of survival and maintenance, and emphasizes that "there are things in stillness", and there is a master in stillness, that is, "there is a master". He believes that in the cultivation of mind and nature, "having a master" is the key, and the master is the Kungfu of "holding on" and "keeping on", so that "the mind is in the process", which is the difference between Confucianism and Shi. Confucianism can also have "Quietness", but only with the help of conscious "respect" can it "exercise" and survive, and can it have its own domination, instead of being empty and desolate like Zen. He said: "if there is no word, there is no master in the middle. It is long and boundless, and there is no place to return. If there is no outward bound, it will enter the void." "The Zen family does not know how to nourish the mind with reason and righteousness, but only one way to die." "The Confucianists have all kinds of principles in mind, and they have all kinds of reasons; the Chan family has all kinds of reasons, but they die without any reason; the Confucianists have all kinds of principles, but they have all kinds of masters; the Confucianists live with all kinds of ideas, but the pagans die with all kinds of ideas." Hu Juren criticizes Chen Xianzhang on this basis. He thinks that although Chen can see some truth, he lacks the time to manage it, so he has no idea.

Hu Juren's criticism of Chen Xianzhang is not of substantial significance to Huang Zongxi, the author of the case of Confucianism in Ming Dynasty. He once said that Hu Juren's view of self-restraint in tranquility is consistent with Chen Baisha's view that "self-restraint in tranquility, daily entertainment, whatever I want, such as Ma zhiyule". He thinks that Hu Juren's discussion of Baisha as Zen only shows the difference of their personalities, "Mr. Gai (HU) is close to Yan, while Baisha is close to madness, so we don't need to doubt him.". Although Huang's view is only one of his own, it has its own profound points, from which we can also appreciate the changing trend of academic thought in the early Ming Dynasty and the common characteristics of all thinkers.

In fact, Confucianism came to the Ming Dynasty, because of the absorption of the essence of Buddhism and Taoism, in terms of form, method and concept, it was already very close. Even Hu Juren, a "pure Confucian" who had a hostile attitude towards Chan sect and opposed Chen Xian, had to sigh that the similarity of Confucianism and Buddhism had reached almost confusion. His meditation is similar to Confucianism's intentional Kung Fu; their "empty heart" is similar to Confucianism's "empty heart"; their "meditation" is similar to Confucianism's "tranquility"; their "happiness" is similar to Confucianism's "joyful joy"; their "Xing Zhou FA Jie" is similar to Confucianism's "void spirit perception". Confucianists say that he should do physical and mental work, but he also wants to do physical and mental work. When Confucianism said "sincerity", he said "sincerity", which is specious. Nothing is more harmful than Zen. Although Hu Juren's point of view is still open to discussion, it can be used to prove that Confucianism and Buddhism had reached a high level at that time. This shows that Baisha's "learning from nature" has indeed opened a new trend. Although he is not allowed to go to the same school as Chongren, he has been denounced and expelled, but it just shows that he has separated from the orthodox zhuzixue and returned to the road of mind learning.

The essence of time lies in respect

For learning, Hu Juren pays attention to experience and persistence. He once said, "the essence of effort is only in respect and care. Knowledge, power and action all depend on this. The essence of truth lies in the nature of destiny. All things flow out here. " He regards "respecting and caring" as the origin of work and "nature" as the origin of reason, which is to unify "heart" and "reason" in moral cultivation. So he said: "the mind is not separated, the mind is reasonable and free, the heart is relaxed