Cheng Hao - Let's go

A Confucian scholar from the Northern Song Dynasty in China. His pen name was Bo Chun. He was called Master Ming Dao. He is known as one of the two Chengs along with his younger brother Cheng Yi (Yichuan). He was from Luoyang. At about the age of 15, he and his younger brother studied under Zhou Dunyi (Lianxi). At the age of 26, he passed the imperial examination, and because he opposed Wang Anshi's new laws, he mainly served as a local official, but he was well-liked and achieved great success. As they are called "the two Chengs of Zhou and Zhang," he was one of the important figures in the formation of Song learning. Zhu Xi (Zhu Xi) especially praised both Chengs, but their academic styles were different, as Zhu Xi himself commented, "Ming Dao's words invent the extreme and are pervasive. Yichuan's words clarify the principles in the context of the matter and are simple and profound." He saw everything in a relative sense, saying, "There is nothing that does not have a counterpart. There is one yin and one yang, one good and one evil. When yang increases, yin disappears, and when good increases, evil decreases." He also said, "The Way is not opposed to things," and saw the Way beyond the relative world, and taught that the Way of the Oneness of All Things should be directly understood through everyday life experiences, not through intellectual analysis. His philosophy was based on the Book of Changes, and he believed that the Way is the very life force of all things, which is caused by the two energies of Yin and Yang. He called the order in the Way the principle of heaven, and the life force that gives life to all things the benevolence. He also believed that human nature (original humanity) is in accordance with the work of heaven and earth in giving life to all things (the manifestation of benevolence), and that the purpose of learning is to embody benevolence and reach the state of oneness with all things. He preached sincerity and respect as the method to achieve this. Although he did not have a complete work, his main writings, the Book of Fixed Things and the Chapter on Understanding Benevolence, as well as his poems and sayings, are included in the Complete Works of Ercheng.

[Yukawa Takahiro, February 17, 2016]

"Cheng Mingdao and Cheng Yichuan, translated and annotated by Ichikawa Yasuji et al. (included in "Zhu Xi's School Series, Volume 2, Zhu Xi's Forerunners, Part 1," 1978, Meitoku Publishing)" "Cheng Hao, by Fumoto Yasutaka (included in "Chinese Thinkers, Part 2," 1963, Keiso Shobo)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、北宋(ほくそう)の儒学者。字(あざな)は伯淳(はくじゅん)。明道(めいどう)先生とよばれた。弟の程頤(ていい)（伊川(いせん)）とともに二程といわれる。洛陽(らくよう)の人。15歳ごろ弟とともに周敦頤(しゅうとんい)（濂渓(れんけい)）に従学した。26歳で科挙(かきょ)に合格、王安石(おうあんせき)の新法に反対したため主として地方官を歴任したが、人望が厚く治績をあげた。「周張二程」と並称されるとおり、彼は宋学形成期の重要人物の一人であって、とくに朱熹(しゅき)（朱子）は二程をあわせて顕彰したが、朱熹自ら「明道の言は極地を発明し、通透洒落(しゃらく)。伊川の言は事に即(つ)いて理を明らかにし、質愨(しっかく)精深」と評したように、その学風は異なっていた。彼は「万物は対(たい)有らざる莫(な)し。一陰一陽、一善一悪、陽長ずれば則(すなは)ち陰消え、善増(ま)せば則ち悪減ず」とあらゆる物を相対的にみるとともに、「道は物と対無し」と、相対の世界を超えたところに道をみ、その万物一体の道を、知的分析によらず、日常の生活体験を通じて直接的に自得することを説いた。彼の思想は『易』に基づき、道とは陰陽二気による万物の生々そのものであるとし、道に秩序あることを天理とよび、生々する生命力を仁とよんだ。また、天地が万物を生々する働き（仁の現れ）に合致するのが人の性（本来の人間性）であり、学問の目的は仁を体現して万物一体の境地に至ることであるとし、そのための方法として誠と敬とを説いた。まとまった著作はないが、主文章「定性書」「識仁篇(しきじんへん)」をはじめ、詩文と語録が『二程全書』に収められている。

［湯川敬弘　2016年2月17日］

『市川安司他訳注『程明道・程伊川』（『朱子学大系　第2巻　朱子の先駆　上』所収・1978・明徳出版社）』▽『麓保孝著『程顥』（『中国の思想家　下巻』所収・1963・勁草書房）』

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