Keywords: Mencius; understand the mind; be good at establishing the foundation; be good at maintaining nature

Contemporary scholars have studied Mencius’s nature good structure and formed some common sense, believing that Mencius expressed nature with his heart (see “Tang Junyi Selection Collection” Volume 18, Page 16), the nature goodness actually means goodness (see Xu Xieguan, pages 153-154), and nature goodness lies in the heart (see Fu Peirong, pages 80), or the heart and nature are the same (see Meng Peiyuan, pages 167). At the same time, it has two opposite points: nature is good and nature is good. Mou Zongsan believed that the nature of benevolence and wisdom is the human nature of heaven, and that nature is good. (Meet Mou Zongsan, pages 161-162) Fu Peirong focused on discussing good nature from the perspective of Mencius’ benevolence and wisdom, and upholding his nature to be good. (Meet Fu Peirong, page 193) Li Minghui praised the erectile wise and the erectile wise, and regarded the erectile wise as the “definition” of erectile wise, and maintained the nature of erectile wise. (See Li Mingxiu, 1990, pages 78-79)

For the two opposite opinions of Mencius’s nature, contemporary scholars have tried to integrate from the two aspects of Mencius’ nature including the goodness of Mencius’ nature, including the experience of “people’s hearts to be good” and the value of “people’s hearts are inherently good” (See Chen Yongge), and from Mencius’ nature, including the “original theory” (See Chen Yongge), and from Mencius’ nature, including the “original theory”In fact, “and the process of existence” are integrated (see Yang Haiwen), and also the integration from Mencius’s good nature, including material and good talent (see the birth of the Dharma).

Whether these integration methods differ from angles, the content is Baohua is in touch with the end of benevolent and wise wisdom and the virtue of benevolent and wise wisdom. To recognize and understand Mencius’s good nature from the two aspects of benevolent and wise wisdom and wise virtue are common knowledge that contemporary scholars have long had. For example, the mercius believed that Mencius was the merciful and wise wisdom of merciful wisdom from all people who had benevolent and wise wisdom (see merciful and wise wisdom, page 136) , The virtue of benevolence and wisdom is formed by the extension of the ends of being jealous, shameful, slanderous, and short-term (the ends of benevolence and wisdom). (Ibid., page 142) Zhang Dainian believed that one aspect of Mencius’s good nature is the ends of benevolence and wisdom, which was possessed by the acquired world. “Mencius believed that there were four aspects of benevolence and wisdom in nature, and the four most basic good types of benevolence and wisdom in nature have their ends. They are inherent in nature, not achieved by original practice. “(Zhang Dainian, page 254) The other side is the virtue of benevolence and wisdom, which is not born with it. “What people think of nature is benevolence and wisdom. Mencius made it clear that he said that nature does not refer to the nature he was born with, but to refer to the special reason why people are human. “(Ibid., page 257) Xu Hui’s observation further pointed out the true internal connection between benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence and benevolence. (See Xu Hui, page 165) Tang Junyi thus pointed out Excerpt: Mencius’s nature is good, and his four ends of benevolence and wisdom are “the difference between man and birds”, and the other side is the virtue of benevolence and wisdom formed by the expansion of these four ends. (See “Tang Junyi Selection Collection” Volume 19, Page 162) But they did not divide the contents of these two aspects, but combined them. Mencius’s nature is good.

In other words, most contemporary scholars believe that Mencius’ nature is good, including the origin of benevolent wisdom and the virtue of benevolent wisdom. However, before the two views of nature are confronted by the confrontation of the two views of nature and the nature of goodness, students combine them together to discuss them, and in this After the confrontation of the views, the learners divided the two into two aspects to discuss. On this basis, Liang Bin clearly pointed out that Mencius’s nature is good, including the two aspects of benevolence and kindness. (See Liang Bin, page 349) Among them, benevolence and kindness is beyond and acquired, while benevolence and kindness is experienceBreeding website, factual. (Synopsis) Yang Zebo believed: “In Mencius’s view, the conscience of a person is only the end of benevolence and wisdom. As long as it is expanded and filled, it can become the completion of benevolence and wisdom. ”(Yang Zebo, pages 43-44)

In summary, for the two aspects of the contents of the benevolence and virtue of benevolence and virtue of benevolence and virtue of benevolence and virtue of benevolence and virtue included in Mencius’s good nature, studentsThe understandings are different, some combine the two, and some divide the two. Even if it is divided into two parts, it forms two opposite points: for the end of benevolent and primitive wisdom, some believe that it is experienced and factual, some believe that it is the last, that is acquired and original; for benevolent and primitive wisdom, some believe that it is beyond or acquired, and some believe that it is formed through expansion, that is acquired.

So, is the end of the Benevolent and Luxury Wisdom experienced or acquired? Is Benevolent and Luxury Wisdom acquired? What is Mencius’ meaning of nature goodness in this statement? To understand this theory, we need to analyze it from the inner path of Mencius’s goodness in nature, from the theory of his proposition, cultivation skills and construction.

1. The difference between man and bird and the king and the common people: the problem of Mencius’s good nature

Who is the acquired nature of benevolence and kindness? This is one of the most basic problems of Mencius’ good nature. One important issue that Mencius is good at nature is the difference between humans and birds. Of course, while discussing the difference between man and birds, Mencius also discussed the difference between king and monk:

Mencius said: “How many people are different from birds and birds. People go to them and keep them right.” (“Mencius: Leave the Mother II”. The following is quoted, and only the title is noted)

Mencius talked about the difference between man and birds and birds, and the difference between king and monks. This is the problem of the difference between man and birds and the difference between king and monks. In other words, Mencius’ nature is good at being only a difference between man and bird, or is there a difference between king and prince? The key to this question is how to understand “the people go to it and keep it upright.” From the previous and next texts, the “thing” of “the people go to it” and “the people keep it in good condition” should be &#