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陈献章字公甫,广东新会之白沙里人,故又称白沙先生。白沙之学独开门户,一扫宋学拘泥守矩的陋习,开出了一个“鸢飞鱼跃”,活泼生动的新境界,并直接影响到阳明之学。黄宗羲在《明儒学案》卷五“白沙学案”中说:“有明之学,至白沙始入精微,其吃紧工夫,全在涵养”,即是说,白沙学说得力于其独特的涵养工夫。我们认为,白沙能开有明一代心学的风气,主要在于他善于借助佛教禅宗的某些修行方法,以此补充儒家固有的修养论,从而建立新的儒家的道德形上学。宋儒在修养方法上有“道问学”与“尊德性”的不同倾向,二说各引一端。白沙认为,朱子读书穷理的方法是“支离于秕糠”而遗弃真传,理本根植于心,真传应返求自身中寻找,所谓“千卷万卷书,全功归在我。吾心内自得,糟粕安用耶！”古人弃糟粕,糟粕非真传……吾能握其机,何必窥陈编?”(《陈献章集》卷四)同时他又认为,周敦颐、陆象山操存持敬的方法失之太严(见《陈献章集》卷二,《复张东白内翰》),尚未达到“未尝致力而应用不遗”(《明儒学案》卷五,“白沙学案”)的一段自然工夫。
Chen Xian Zhang Zi Gong Fu, Guangdong Xinhui Bai Shali, it is also known as Mr. Baisha. Baisha’s school alone open door, swept away Song learning stick with the bad habits, opened a “kite flying diving,” a lively new realm, and a direct impact on the Yangming School. Huang Zongxi said in Mingliu Case, Volume 5, “Baisha Case Study” that: “There is a learning of Ming Dynasty, until Baisha has entered a subtle part, and it is all in tightness,” that is to say, Baisha’s theory can only be characterized by its unique conservation efforts . In our opinion, Baisha can open up a new generation of Confucian moral metaphysics mainly because it is adept at using certain methods of Buddhism and Zen Buddhism to supplement Confucianism’s inherent self-cultivation theory and thus establish a new Confucian moral metaphysics. Song Confucianism has different tendencies of “asking questions and learning” and “honoring virtue” in his cultivation methods. Baisha believed that Zhu’s method of studying hard is to “leave in the chaff” and abandon the truth, so that the theory should be rooted in the heart and the truth should be sought out in his own search. Inner self-contented, dross used Yeah! “The ancients abandoned the dross, dross non-authentic ... ... I can hold the machine, why bother?” (“Chen Xianzhang set” Volume IV) He also believes that Zhou Dun Yi, The method of respect is far too lax (see Volume 2 of Chen Xianzhang and “Restoration of Zhang Bai-Nei-Han”), and has not yet reached the level of “Do not try hard without applying” (“Mingliu Case” Volume 5, “Baisha Case”) A natural time.