Chu Boxiu 褚伯秀

ook: courtesy name Shixiu 師秀, pseudoniemen Xue Zhe 雪轍 en Huan Zhongzi 環中子
periode: 1230-1287? - Song dynastie

 

Isabelle Robinet schrijft:
Chu adds to his interpretation a general conclusion for each chapter. He often uses philological methods, compares variant readings, avows the difficulties in understanding certain terms, compares passages,
and so on. Chen, however, also proposes his own system of interpretation, centering on the notions of yangxing (to nourish one's nature) and fuxing (to return to one's nature). This return can be accomplished through "total forgetting" (jianwang), which is the "nonmental" (wuxin). Because of this wuxin, Chen rejects the qi techniques and also criticizes Inner Alchemy. He declares that the "I" (wo) that is eternal is not the body of flesh but the "marvelous void," which is colorless and cannot be seen. Chen therefore is also opposed to all Taoist techniques of visualization. He reconciles Taoism and Confucianism and declares that Zhuangzi reveals "the heart" of the teachings of Confucius. For him, Confucianism proposes the "inner learning" that culminates in the "outward learning" of Taoism. He quotes the Ximing of Zhang Zai (1020-1076) as being close to the spirit ofZhuangzi (19.13a), and he often quotes the famous words of the Yijing) also regularly adduced by the Confucians: "to explore Ii to its limits, to examine the very core of one's xing) so as to reach [an understanding of] ming." He sees, for instance, a connection between these three concepts and the three first chapters of the Zhuangzi (Schipper 2004 p678)

 

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