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The reality of virtue and life and the construction of the value world
———A four-fold structure of Wang Yang’s conscience
Author: Zhang Xinping Yijin
Source: Author Authorized by the Author Confucian Network Published
Original “Tianfu New Review” Issue 5, 2017
Time: Confucius was in the 2568th year of Dingyou Xuanyue Bingwu
Jesus November 15, 2017
Abstract: Wang Yangming’s mental journey is divided into two stages, that is, the time coordinate is to realize the Tao in the dragon field. In the later stage, it is important to enter the body from the way to prove the Tao and enlightenment; in the later stage, it is to open the way from the body to help others to verify the Tao and enlightenment. “Confidant’s Sayings” is the summary of thoughts in my old age, which is the body and use, and the body and kung fu are self-received. According to the analysis, there are about four aspects: (1) “confidant” (confidant body); (2) “confidant” (confidant’s practice); (3) “confidant’s teaching” (confidant’s teaching); (4) Confidant’s teaching (confidant’s theory). The four aspects are connected, and the inside and outside are connected, forming an overall structure of a comprehensive system. In other words, in Yangming’s thinking system, “confidant” is not only a vital spring of morality that is ineffective or lacking in society, but also a cosmic body in the conception of the deeds of the way of heaven and the behavior, and is the deepest and most basic source of all values. “To be a confidant” is the development and reality of moral realm. On the one hand, we must use our bodies to constantly eliminate the confidant’s confidant formed by selfish desires, and thoroughly verify the confidant’s body. On the other hand, we must upgrade and guide the confidant’s body according to the body, so that all things in the country can show value and meaning, and ultimately transform the knowledge of our confidant into the behavior of our confidant. As for the “Confidant Teaching” is obviously the development and implementation of human moral rescue activities, and it is a specific guide to the “left downward” life practice activity. The most basic principle is the difference between the body and the kung fu, the unity of the physical and the body, and thus returning to the inherent reality of life existence. The social reality of humans and their value is truly in the field. Of course, it requires the summary and uplift of theoretical morphology. Therefore, “confidant” must not only emphasize the intrinsic meaning of confidant to ensure that the metaphysical origin of human morality and practical activities will never dry up, but also pay attention to the physical value of confidant to avoid the separation between the metaphysical entity and the social activity of humans, that is, regardless of the intrinsic theory and kung fu discussion., the discussion of mind and nature must be carried out in both high and low, inside and outside, and at the same time, a series of kung fu systems such as sincerity, correctness, knowledge, and investigation of things are formed to form a theoretical system that is comprehensive and effective, and combined into a vast realm that is sufficient to safeguard people’s energy and life.
Keywords: Wang Yangming The body of a confidant A confidant Teaching Confidant The four-fold structure
1. Introduction: The differences between the body and the method and the connection between the mind
Wang Yangming’s mental development process, taking the dragon’s enlightenment as a historic symbol, can be divided into two periodic stages of the differences; the so-called periodic stages of the differences, based on the records of “Yen Chan” and the words of Mo Dehong, Wang Ji and others, can also be combined with the first three changes and the last three changes. The first three changes – celebrating the sect, income and expenditure in the sect, and Lao Er family, returning to Confucian regular learning – are the three changes in “study”, which importantly reflects the self-choice of the ultimate value of life in the late period, and can also be said to be a summary of the early years of seeking Taoism. The last three changes – the purpose of “integrating knowledge and action” was first revealed, and later focused on the skill of calming and calming down, and finally developed a set of “teaching” – which reminded the continuous adjustment of the way of teaching students in the later stage, and the specific understanding of the teaching methods constantly took place in the round-rooted concrete learning.
Through Yangming’s life, we will carry out a realistic analysis, that is, it is not difficult to find that the first three changes before the dragon’s enlightenment is important to enter the body from a method, that is, how to find a reliable and appropriate way to encourage oneself to prove the truth, so as to better understand and master the truth. In itself, life has all the value of physical and effective; the last three changes after the dragon’s enlightenment are to open the way from the original body, that is, how to find a reliable and appropriate way to help others to prove the truth, so as to better understand and master the true self, and to actually have all the value of physical and effective life. However, we also need to ask, what did Yang Ming Bi realize after a long time? “Nian Ju” says he: “I suddenly realized the purpose of investigating things and seeking knowledge. When I was sleeping, I didn’t think I was crying. Everyone was surprised. I realized the way of the saint. My nature was self-sufficient, and I was wrong to seek reason from things.” [②] It can be seen that he had explored the way of becoming a saint for a long time, but what is the basis for the original theory of becoming a saint? The truth that Longfang realized the enlightenment clearly expressed: humanity itself possesses all “light” and “highest goodness”. The theory of becoming a sage and fortune lies in the bright humanity that everyone has. If it is separated from the “highest good” mind and nature and nature and nature and rooted in the inner world, it can only be a mythical diagram of divine mind, and the purpose of the development of life is incorrect.
From the perspective of Chinese traditional philosophy, “using one source and showing no microscopicity”, the so-called sage and fortuneIt is not only the original theory, but also the same as the argument. Therefore, all the acquired defilements and consciences of life must be separated from the inner layer, and at the same time, dig deep into the inner layer to the most intimate and subtle acquired human way, and then from the “heaven way” that transcends in the human way, in order to show its upright personality posture in the realm of “harmony between man and nature”. It was precisely under this unconventional meaning that Mencius emphasized: “If you know your nature as long as you know your nature, you will know the nature.” [④] The Confucian scholar of the Song Dynasty also clearly pointed out: “Life is inherent in the way of heaven” [⑤], “You must learn that it can achieve nature like heaven” [⑥]. Yang Mingyu went forward and said: “Man is the heart of all things; the heart is the master of all things. The heart is the heaven, which means that the heart is the heart of all things.” [⑦] It can be seen that whether it is to verify the body from the way, or to develop the way from the way, from the inner path of Confucianism’s development, it is ultimately the “best good” nature of human beings. It was just that from the original Confucianism and Song representatives of the pre-Qin period, the original body had clearly had the characteristics of mind-nature transformation – that is, the mind-nature transformation of mind or mind-nature transformation [⑧]. However, it did not highlight the mind-nature, which meant forgetting the way of heaven, but the theory of mind-nature and the theory of heaven were merged into one, and it was still necessary to achieve the unity of “nature” and “virtue” and “virtue” and it never left the Confucianism’s “harmony of man and nature” [⑨].
However, when talking about the “best good” humanity actually means entering the metaphysical realm, it will definitely be connected with the “way of heaven” beyond. However, from the perspective of “testing the Tao” or “enlightenment”, the dominance of the mind or the main influence of the “mind” is not a slight slight. Therefore, on the way to Kung Fu discussion, we cannot stop “intellectual” by “showing the mind”, and “intellectual” means “knowing the sky”. If “the mind is said to be “the mind” is the full development and ultimate development of the “superspiration” mind of a person, and “intellectuality” is the self-control and abundant manifestation of the “super good” nature of a person, then “knowing the heaven” confesses that peop
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