"Pigeon in mulberry, her son is seven years old. A gentleman is a gentleman, and his instrument is awkward. " If you can be a gentleman, then you can be a gentleman and be cautious about being alone. (Chapter 8)
For this cautious independence, the explanation of the essay is: "It can be one, and words can be more than one; Taking many as one can be said to be five as one. " "Be cautious, be cautious. If you are alone and then one, one is also, and the husband is five □ (doubt should be added as "one"), you will get it. " The "five" mentioned here refers to "benevolence, righteousness, courtesy and wisdom". According to the provisions of the five elements, there are five kinds of "moral trips" and "inner form". In my opinion, although benevolence, righteousness, propriety, wisdom and holiness are "shaped from the inside" and formed in the heart, they are still suspected of "pluralism" and are not really unified in the heart. Therefore, it is necessary to abandon the external differences in form of benevolence, righteousness, propriety, wisdom and holiness and regard them as an organic whole, so they can be truly unified in the heart, so there is a saying that "one person is one husband" Therefore, being cautious here actually refers to inner concentration and singleness, specifically, it refers to the state of inner concentration on five "moral journeys" of benevolence, righteousness, propriety and wisdom. "Five elements" and said:
"Yan Yan form, the wrong feather. My sister married in the country today. Looking forward to it, like rain. " You can miss your feathers, and then you can be sad. A gentleman is cautious and independent. (same as above)
The explanation of the essay is: "if you make a mistake, you can't fall down." If you don't die, you can be sad If a husband loses his life, it is bereavement, and if he is not outside, it is called independence. If you are alone, you will give up your body. " This is often the case in the world. When people pay too much attention to external forms, their inner feelings cannot be expressed naturally. Therefore, people who really understand funeral can go beyond the external forms of mourning and pay attention to their inner feelings. "It's not outside." In the author's view, this is "independence": "When you are independent, you give up your body." The so-called "giving up the body" means giving up the perception and feelings of the body senses on foreign objects and returning to the inner psychological state. Therefore, "independence" of cautious independence is not spatial solitude or solitude, but psychological "unfamiliarity" or lack of contact with external objects, which refers to inner will and thoughts. The meaning of this "independence" can also be found in the pre-Qin classics, such as "Zhuangzi, a generation of masters":
Participate in Japan and then go abroad; I have been out of the world, and I will keep it. After seven days, I can put my things outside. It's foreign, so I'll keep it and give birth outside in nine days. It has been born outside, and then you can see it; Go to the front and see independence; See independence and then there is no ancient and modern; There is no past or present, and then you can neither enter death nor life.
Zhuangzi's description of "seeing independence" is quite similar to transcendental reduction in phenomenology, that is, abandoning natural attitude and inherent world outlook and returning to pure transcendental consciousness. Seeing independence is to discover the inner and detached psychological state. The "independence" here, like the five elements, is used in the sense of "giving one's life". Therefore, although Zhuangzi's "seeing independence" and Confucianism's "being cautious about independence" are different in content, they are consistent in terms of their internal mental state. This consistency is obviously based on their understanding of "independence". Dui can also be used as a verb and an "internal" speaker. Explaining the sentence "a gentleman is a virtue, with a beginning and no end" (Chapter 9), The Legend of Five Elements says: "If there is a beginning, words begin with its body; Those who have nothing to do with the end, give up and be alone. " Solitude here means "being inside" and "being alone in your own heart" means being in your own heart. The thought of "inner heart" is also found in pre-Qin classics, which is linked with caution and independence. For example, The Book of Rites says:
Courtesy is less expensive, and it is also heart-oriented. The causes of morality are also subtle. Nothing in the world can be said to be virtuous, so what is more important than less? Therefore, a gentleman is cautious and independent.
As for the "heart", Zheng Xuan's annotation is "put your heart in and respect its virtue". "Rite" uses "heart" to understand Shen Du, which is obviously consistent with "five elements", which should be the original meaning of Shen Du. So, what is prudent independence? Erya says, "Prudence and sincerity." According to Five Elements Biography, independence refers to "giving one's life", that is, inner will and thoughts, so cautious independence means sincerity. It's just that Shen Du has become a special term at that time, and its connotation has been widely known, so people often explain and explain it from different angles, such as "being one" in the five elements and "heart" in the ceremony. However, whether it is "can be one" or "heart", it actually means sincerity, but the specific expression is different.
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Some scholars may wonder whether the interpretation of caution as sincerity is a special understanding of the five elements or a general understanding at that time. Does prudence and independence in The Great University and The Doctrine of the Mean also mean sincerity? The answer is yes. Cautious independence in pre-Qin classics refers to honesty, university learning and the golden mean, which is no exception. First look at the cautious independence of The University;
The so-called sincere person: don't deceive yourself, such as having the same bad taste, such as a lustful heart. This is called modesty, so a gentleman must be cautious! Villains are not good at fooling around and can do anything. When he sees a gentleman, he will be disgusted, hide his eyes and ears, and do good deeds. It is no good for a person to see himself if he sees his lungs and liver. This is called sincerity in the middle and tangible outside, and a gentleman must be cautious and independent.
There are two "cautious independence" here: the former "cautious independence" means "sincerity", which means very clear; Before the latter one, it is necessary to make some analysis, because there is a saying that "it is not good for a villain to be idle". Zhu explained this: "Living in seclusion and being alone is also ... this is a bad thing for a villain, but Yang wants to hide it, but he doesn't know good and evil." But you can't reach this ear with its power. However, you can't hide evil and seek death. If you want to cheat and die forever, you cannot cheat. What are the benefits! This gentleman values precepts, but he must be alone. According to Zhu's understanding of this passage, it means that when a villain is alone, he often does bad things. But judging from the fact that he tried to cover up his evil deeds after meeting the gentleman, he didn't know that he should do good and eliminate evil, but he had the idea that he couldn't do so alone and unsupervised. Since camouflage really can't cover yourself up, take a warning, "be careful" and live alone. However, with a little attention, you can find that Zhu's comments are incorrect. In the original text of "Da Xue", it is not the direct cause of "cautious independence", but the main meaning of cautious independence is to explain "sincerity in China and external reality" and "sincerity in China and external reality". The meaning of this passage is that villains usually like to do bad things, but when they meet a gentleman, they try to disguise themselves, "cover up their bad things and focus on their good things." "However, people's hearts and appearances are often the same, and bad ideas can always be expressed in behavior." People see themselves as lung and liver, but they can't pretend to be themselves. Only "loyalty" can be "external sincerity", so "cautious independence" must be implemented on "loyalty", which shows that the latter "cautious independence" means sincerity in universities, and the moderation is cautious independence. The first chapter of The Doctrine of the Mean says:
Destiny is nature, frankness is Tao, and cultivation is teaching. Tao can't be separated for a moment, and non-Tao can be separated. So a gentleman is wary of what he can't see, and fear is almost unheard of. Don't be invisible, don't be insignificant. Therefore, a gentleman is cautious and independent.
The author puts forward that "Tao is also inseparable from non-Tao people for a moment", and the following "Therefore, a gentleman is cautious about what he doesn't see and is afraid of what he doesn't hear" and "Therefore, a gentleman is cautious about what he is alone" are further explanations. Therefore, the "Tao" here refers to the key to understanding cautious independence. For example, in the following paragraph, the article goes on to discuss the doctrine of the mean. "Zhong Ni said: a gentleman is the doctrine of the mean, while a villain is against it. A gentleman is moderate, and a gentleman is in the middle. Arguments such as "the villain opposes the doctrine of the mean, and the villain does whatever it takes" often make people think that the "Tao" here refers to the doctrine of the mean, or at least it is related to the doctrine of the mean, while prudence is prudence when living alone. However, we know that this version of The Doctrine of the Mean actually consists of two parts, from the second chapter (subject to Zhu Zhu's note, the same below) to the first half of the twentieth chapter, "the doer" is one part, and the first and twentieth chapters "everything is ready" are the other part; The former part focuses on the doctrine of the mean, while the latter part focuses on honesty and clarity. They were put together later. (See my humble work: A Case Study of Guodian Bamboo Slips and the Doctrine of the Mean, Journal of National Taiwan University History, No.25, 2000). Therefore, the first chapter "Tao is also true, and it should not be the" Tao "in the next chapter, but the Tao discussed in the next chapter, that is, Chapter 20" The most sincere person is characterized by nature. " "Tao is also inseparable for a moment" means to keep your inner sincerity at all times, which is actually the same as "sincerity" in "University". If the above analysis has some inferences, we might as well look at more direct literature. Liu Xiang's "Shuo Wen jing yuan Shen" cloud:
The fate of life depends on the body, and the sage pays attention to it. "The Doctrine of the Mean" said: "Don't be invisible, don't be insignificant; Therefore, a gentleman can be cautious. " As the saying goes, "Honesty has no dirt, and thinking has no shame." Without sincere thoughts, it is difficult for a husband to stay at home. "Poetry" said: "I am afraid, like an abyss, walking on thin ice." This is also called.
The clear mention of the doctrine of the mean here shows that it is the cautious independence of the doctrine of the mean. However, it is worth noting that although the phrase "the Tao is also correct and inseparable for a moment" is omitted here, it first puts forward that "a saint is sincere, respecting caution and not forgetting", and then quotes a proverb: "Honesty has no balance, and thinking is shameless." He also said that "it is difficult for a husband to live in the world without sincere thoughts", indicating that the cautious independence in The Doctrine of the Mean is mainly for sincerity, but this is a well-known fact at that time; At the same time, it also shows that our analysis of the text of The Doctrine of the Mean is really tenable.
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