【劉青衢】論王陽明悟道的三重體證——兼辨“奧秘主義一包養行情”論

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About the three-dimensional evidence of Wang Yang’s enlightenment – and the discussion on “Auspicious Secretism”

Author: Liu Qingqu

Source: The author authorized the Confucian network to publish, originally published in “Anhui Major” (Philosophy and Social Science Edition) 2022 Issue 1

Abstract: The Philosophy of Sensitive Secretism calls Wang Yang Ming and even a mind-learning enlightenment and personal experience as “Auspicious Secretism”, and believes that the enlightenment is “pure consciousness”, which is “occasional”, “personality” and “subjective”, and isCaring feelings cannot hold on to the object. However, returning to the tradition of mind science itself, Yang Ming followed the path of direct visual evidence on the basis of practical principles: he used the Buddha’s silence body to turn to the Confucian moral body, and used the “birth” system to develop “silence” and achieved benevolence, which was a testimony to the body; he also used enlightenment and evidence to understand and prove Enlightenment and enlightenment are the order of kung fu. Through long-term theoretical learning and real hardship, from enlightenment to enlightenment is a testimony of the body of kung fu; Yang Ming has long been suspicious of the problem of “studying things and seeking knowledge”, and finally understands it in the dragon field, and goes up to the universe from the subject to the realm, which is a testimony of the state. Through these three proofs, Yang Ming’s enlightenment and enlightenment of Taoism and self-examination have shown a strong quality of life and life. It is neither the so-called “secretism” nor the pure and emotionalism, but the metaphysical tradition of Chinese philosophical proof. In the explanatory context of “interpreting China with China”, we should understand the characteristics and meanings of this traditional metaphysical learning from the beginning.

Keywords: Wang Yangming; enlightenment; physical evidence; secret theory

Author introduction: Liu Qingqu, a doctoral student in the Department of Philosophy in Jin Dynasty. The purpose of the discussion is: Pre-Qin Confucianism, Song and Ming dynasties, and classical poetry.

LongStock enlightenment is not only a key turnover of Wang Yangming’s thought development process, but also a serious task in the history of Confucianism. By accepting the enlightenment skills of Buddhism and Taoism and transcending them, Wang Yangming used a direct verification method to advance into the metaphysical body and realized the way to become a saint. However, if any researchers point out that, influenced by the strong words of Oriental Comparative Religion, modern scholars like to use the verb of “Austria” to explain the direct understanding of the Taoism by Chinese traditional philosophy [1] and criticize it under the perspective of sensory and scientific thinking, which also includes the yang enlightenment of the Taoism. Teacher Chen Lai’s views are more representative. He believes that the realm achieved by Wang Yangming and his mind learning is a kind of secret experience in the body, which belongs to the main visual phenomenon. This enlightenment cannot be achieved without mastering the real objective reality. There are doubts about the widespread usefulness and reliability of this kind of personal experience, even if its connotation and meaning lack the proper philosophical cultivation, because modern psychologists can also apply hypnosis and take medicines.Go to this state of secret living in the body[2]. With this view of the style, the “enlightenment” learning of the three schools of Confucianism and Taoism is covered with a layer of secrets, and its essence is concealed as its main imagination. For Yangming, the ultimate self-concern of the root of morality – answered the question, and then explained their answers by realizing the truth and seeing the body. This is the most basic way for confidants to learn. If the realm of enlightenment is lowered to “Secret Life of the Olympian VIP”, then the theoretical quality of the entire wise learning must be large and the body of the confidant will not be established. Therefore, the word “Austria” is attached to Yangming and even the entire psychology, and should be misread. This article reviews the original state of Confucianism in mind and nature, and evaluates the physical evidence of enlightenment from the three dimensions of the essence, kung fu and realm, that is, the physical certification on the basis of the actual foundation, to restore the true facial features and thinking value of the Tao Kung fu in mind.

Yang Ming enlightens Tao and enlightenment include two basic problems: one is “Tao” and the other is “enlightenment”. The Doctrine of the Mean says: “The nature of the destiny of heaven, the way of will, and the teaching of practicing Tao.” (The Doctrine of the Mean·Chapter 1) “Heaven” and “Nature” are internal differences with “Tao” and “Tea” and “Tea”. According to the common understanding of the Song and Ming dynasties, “nature is reason” [4], the nature of the destiny of heaven is the law of heaven, and willfulness is the natural expression of the law of heaven. href=”https://www.blog-taipei.online/Jia/”>Integrate conditions. Practicing Taoism means not being able to achieve natural expressions, but one must strive to cultivate it. Therefore, Tao is the law of nature that all things should be followed. Since the focus of the Song and Ming Philosophy was on the issue of human virtue, the discussion on the law of nature was important to point to the origin of morality in the human world.All human behaviors must adhere to this ultimate moral essence. “Shi Wenjiezi” says: “Enlightenment means perception.” [5] Enlightenment means perception, understanding, and understanding, from confusion to enlightenment, and from ignorance to knowledge. To put it together, “enlightenment” means realizing, clearly understanding the laws of nature. And “the reason why a saint is a saint is that his heart is pure in the laws of nature and is not as chaotic as human desires” (Page 31). Therefore, “enlightenment” can also lead to the origin of the saint. If a student expresses the Tao in his own home in a comprehensive and realistic manner, he will still have no hope of becoming a saint. Whether it is the laws of nature or the understanding, they are not unfamiliar with Yang Ming, who is familiar with the principles and thinking and scenery. From the logical perspective of Mencius’s “knowing the nature and knowing the nature” in the mind, the mind and nature are in harmony with the heaven. “The law of heaven” is not empty and everything, but has real moral content, such as “benevolence, righteousness, wisdom,” and other virtues are all in this. Then, “understanding the truth of heaven” is not about realizing a illusory secret emptiness, but about realizing the true meaning of virtue. The way of the saint who is self-sufficient in the Tao is the way of heavenly principles conveyed by Wu, Shun, Yu, Tang, Wen, Wu, Zhou Gong, and Confucius. It is related to the real value orientation, and is not what we call “eliminating all thoughts and desires in our hearts.”

Although Yangming takes becoming a sage as his goal and seeks to understand the truth of heaven as his way, is the truth of heaven in the mind or in the things? Yang Ming was not satisfied with Zhu Zi’s method of rectifying things. In his thinking process, he went through the “three changes” to the Tao (page 1746). Once it changed into the study of the Song Confucians’ study of things, then it changed into the study of Buddha and Laozi, and then it became the path of saints in three changes. Here we experienced a long journey of exploring from inward to inner and from learning to enlightenment.