Biography

Xie Liangzuo became a disciple of Cheng Yi in 1078 AD. At that time, 29-year-old Xie Liangzuo was already very famous. In order to make some achievements in knowledge, he made a special trip to Fugou, Henan Province to seek advice from Cheng Yi, who was then the magistrate of Fugou County. When he first met Cheng Yi, Cheng Yi treated him like a guest, but Xie Liangzuo said, "I'm here to learn from you and would like to be your disciple." Cheng Yi arranged for him to live in a small house. The house was very simple, with a leaky roof and drafty walls. It was the twelfth lunar month of winter, with the north wind howling and heavy snow falling. Xie Liangzuo had no candles for lighting at night, no charcoal fire for heating during the day, and he didn't have enough to eat, but he didn't care. In the harsh environment of ice and snow, he studied hard for more than a month and gained a lot.

Xie Liangzuo was strict with himself and cultivated himself very carefully. He writes a diary every day, often reflects on what he has done, and uses etiquette to restrain his daily words and deeds. If he violates it, he will punish himself. He said: "To restrain yourself, you must overcome the most difficult part of your nature." He believed that the biggest obstacle to self-cultivation is "self-esteem". The mentality of being self-willed, self-deceptive, and arrogant are all caused by "self-esteem" . When he and Cheng Yi met after a year apart, Cheng Yi asked him: "What progress have you made in the past year?" He replied: "The only thing I can get is the word '矜'." Cheng Yi said happily: "This is enough to prove your Work hard and you will learn to think independently. ""Liang Zuo Qu Jin" has become an eternal legend and was included in "Chinese Allusions". Many of his famous sayings on self-cultivation are regarded as "mottos" by later generations, such as "One must first make a determination, and determination has a foundation", "Don't act like a hero, but have the tools of a great man. Don't act like a man, but have the power of the world." Ambition. Don't worry about future generations because of your lifelong plans."

In 1085 AD, Xie Liangzuo passed the Jinshi title. After becoming a Jinshi, he served as the county magistrate of Mianchi, Henan, and Yingcheng, Hubei. In 1101 AD, Xie Liangzuo was recommended by others and summoned by Emperor Huizong of the Song Dynasty. He was sent to work in a bookstore and was later appointed as a treasurer to supervise the bamboo farm in the west of Beijing. He believed that the reign name "Jianzhong" of Song Huizong was the same as that of Tang Dezong, which was "not good". He also said that the emperor "inevitably moved", so he offended Emperor Huizong and was imprisoned and deposed as a civilian. But later the outcome of the Northern Song Dynasty fulfilled Xie Liangzuo's prediction. Xie Liangzuo believed in Buddhism in his later years and once said: "I often forget to maintain my health."

In 1103 AD, Xie Liangzuo passed away and was given the posthumous title "Wensu". During the Qing Dynasty, he was worshiped in the Confucius Temple. Author of "The Analects of Confucius". Song Dynasty History

Xie Liangzuo, courtesy name Xiandao, was born in Shangcai, Shouchun. He was in Chengmen with You Zuo, Lu Dalin and Yang Shi, and was nicknamed "Mr. Four". Ascend to Jinshi rank. In the early days of Jingguo's founding, he was an official in the capital, summoned the right officials, and disobeyed the decree. He was imprisoned in the bamboo and lumber yard of Xijing, served in the oral prison, and was demoted to the people. Liang Zuoji asked about the support, and cited the previous history for the person's name, with exactly one word missing. If something is not clear, then there will be something wrong. After a year's separation from Cheng Yi, he came back to see him and asked about his progress. He said: "But when I left, I found the word '眜'." Yi was delighted and said to Zhu Guangting: "This is a scholar of Xi'an. He asks questions carefully and thinks closely. "The Analects of Confucius written by him is popular in the world.

Family members Brother

Xie Liangfu, Xie Liangbi Brother

Xie Lianghu (died in infancy), Xie Liangchuan. Academic claims

Xie Liangzuo, the founder of the Shangcai School, whose famous disciples include Zhu Zhen, Zeng Tian, ??Zhan Mian, Zheng Hub, Zhu Xun, etc. Huang Zongxi is known as "the senior disciple of the Cheng family, the best in the world of Cai." "When discussing benevolence, he uses 'jue', when discussing 'business', when discussing sincerity, he uses 'real principles', when discussing respect, he uses 'constant xingxing', and when discussing poor principles, he "Seeking truth" is all unique to him, and he is the inventor of it." ("Song and Yuan Dynasty Academic Cases: Shangcai Academic Cases") Liang Zuo's academic study was "to prove Confucianism through Zen".

He believes that "business" is used to explain benevolence. The living are benevolent and the dead are unbenevolent. A person whose body is numb and does not feel pain is said to be unkind, but a person who can grow seeds from peach and apricot kernels is called benevolent. Ren embodies the business of all things. Therefore, benevolence is the principle of heaven, not a fabrication. It's just natural. Of course, doing it is what God has done. Scholars of the Holy Sect should base themselves on self-denial and be selfless, so that people can become one with things.

He inherited Er Cheng’s thoughts on the theory of “comprehensive study of things and principles”, and believed that “compassion of principles” can only be obtained by understanding “the principles of nature”. The so-called "natural principles" are "natural principles" and are not fabricated at all. Just like when people first see a child about to fall into a well, they all feel fear and compassion. When he first saw it, he was frightened and wary, which was the "natural principle". "Heavenly principles" are common to everyone and are natural. "Heavenly principles" are in opposition to human desires. To restore "natural principles", human desires must be eradicated from the heart. If there is a part of human desire, a part of "Heaven's principle" will be destroyed; if there is a part of "Heaven's principle", a part of human desire will be defeated. If people want to be presumptuous, the "natural principles" will disappear. Scholars need to understand. Because everything has its own principles, only by understanding the principles can we understand what humans do and what Heaven does. If one understands the deeds of Heaven, man and Heaven will become one. When heaven and man are united, there is no right way to go. Without thorough reasoning, people will not be able to know the "true self". What am I? Reason is me. "True self" is to restore the "natural principles" in the heart. "Studying things and exploring principles" is not to explore physics through things, but to "examine the great things" and grasp the most important principles. To truly realize that "all things are one" "Principle", all things are the embodiment of "Heaven's principle", and all things are connected. Therefore, heaven is principle, and humans are also principles. Following "Tianli", man and nature are one. If man and nature are one, then I am not I am the reason. The reason is not the reason, but the heaven.

Liang Zuo also used Zen to explain the Analects.

He believes that since the Qin and Han Dynasties, those who have taught "The Analects" have only analyzed chapters and sentences. After Wei and Jin, there were even fewer readers. I don’t know how to read his books, nor do I know the heart of a saint. Although I wanted to read it, I couldn't get the point. The sage's words about the near refer to the far, his words are exhaustive but his subtle intentions are endless. Those who have the end can turn to exegesis, and those who have the infinite can understand the profound spirit. It's like looking at a person. One day he knew his face, and today he sees his heart. Although his appearance has changed, the person remains the same. So it's hard to read. If you have the same voice, then you will respond, if you have the same breath, then you will seek each other. Only by restoring the "authentic" heart can we deeply understand the subtle meaning of "The Analects" and be inspired. Over time, our learning will become deeper and our behavior will become more obvious. We will know that everything in sight, hearing, speech and movement is in line with reason, and our heart will flow with the heaven and earth. The body and the spirit are one. At this point, you will be convinced that "when you talk about something close, you mean something far away."

Xie Liangzuo’s theory of “Ge Wu Qiong Li” is inherited from Er Cheng’s thought, from Zhu Xi’s theory of “Qiu Li”, and from Lu Jiuyuan’s “Everyone has the heart of truth, and all hearts have the truth of truth. The heart is the principle.” "Ye" ("The Complete Works of Xiangshan" and "With Li Zai"), and his academic style of introducing Zen into Confucianism also had a great influence on that time and later generations.