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The reversal and continuation of Wang Yangming’s Kung Fu Discussion in his late years
Author: Fu Xihong
Source: “Thinking and Civilization” Chapter 28, Huadong Teacher Fan Daxue Society June 2021
Abstract: From the Longfang to the Pingfan stage, the focus of the Kung Fu Discussion in Yangming is to fight the support of war, making Kung Fu a vital point. He believed that only by implementing the skill of studying things with integrity as a central leadership can it prevent the disadvantages of the trait, truly fight against the concealment of selfish desires and the ultimate goal of sanctification. Regarding Yangming at this stage, although the focus is not on whether the kung fu can be guided and promoted by itself, the kung fu led by honesty and other indicators does not have the guidance and promotion of itself, that is, it is not the original kung fu. The proposal of the theme of seeking a close friend in 1520 highlighted the problem of the body. This kind of Kung Fu has become the focus of Yang Ming’s attention on Kung Fu issues, and thus Yang Ming’s Kung Fu discussion has entered a new stage of Sweetheart Baobab Nursing Network.
Keywords: sincerity; original body; confidant; kung fu; The Dragon Boat Enlightenment;
Author Introduction: Fu Xihong (1986-), male, from Shanghang, Fujian, Ph.D. in philosophy, associate professor at Zhongshan PhD College. His important research areas are the Confucianism of Song and Ming, Confucianism, and Confucianism. As we all know, Wang Yangming’s mind was established in the Dragon Boat Enlightenment in the third year of Zhengde (1508), and matured in the fifteenth year of Zhengde (1520) to propose the theme of seeking a confidant. Undoubtedly, the inquiries of Guizhou and the invasion of the barbarians were the means to realize the truth in the dragon field; and the difficulty of King Ning rebellion and Zhang Xu suffered afterwards in the 14th year of Zhengde (1519) was the means to propose the theme of becoming a close friend. During the more than ten years from the middle age from Longyuan to Pingfan, the important tasks of expressing the mind-understanding mind-learning the mind’s original concept include “the mind is reason” and “the mind is unreasonable”; the important tasks of expressing the Kung Fu concept include “the unity of knowledge and action”, “the mind is not learned outside of mind”, “the mind is not learned outside of human desires and the law of nature” and “establishing integrity”. In the preface of “The Ancient Book of Learning” written in the 13th year of Zhengde (1518), Yang Ming said in the chapter: “The essence of “The Big Learning” is to be firmly engraved. The merit of honesty is to be firmly engraved in the study of things.” [1] The final explanation of Yang Ming’s Kung Fu problem in this stage can be found here.
Teacher Chen Lai believes: “Yang Ming’s understanding of “Big Learning” has a process of development and change. In short, this process is based on “integrity” to turn to a process based on “integrity”. “Before the pacific vassal state of Jiangxi, he always used integrity to investigate things, and even knowledge after the pacific vassal state of the vassal state, establishing a philosophical system.”When discussing and proposing the concept of seeking friendship, Mr. Chen pointed out the outline: “According to the previous master’s sincerity, the previous master said that honesty means that he is truly good at good evil, but the standard of distinguishing good evil is not determined. Therefore, Yangming pointed out that understanding the learning of confidants means that good deeds have the standards that are based on, because confidants are the inherent shortcomings of everyone. “However, Master Chen also noticed that in the tenth year of Zhengde in the Ming Dynasty (1515), the “Preface to Sending Zheng Defu’s Provincial Development” said that he had a long and short mind as the basis of sincerity, and then pointed out: “Yang Ming’s sincerity later developed into a confidant, which also reflected the requests within the system. ”【2】
As Teacher Chen said, in middle age, Yang Ming said that Kung Fu may not have no physical dependence. The main thing is that since the body can guide Kung Fu as a basis, why can’t it promote Kung Fu as well as the source of power of Kung Fu? In other words, we can also think about it in one step in the whole process, Taiwan Nursing Network href=”https://sites.google.com/view/sugardaddy-coding/”>彩彩票 The skill mentioned by Yangming in the first stage is not only guided by the body. href=”https://sites.google.com/view/sugargirl-story-share”>博官网 has its own dependence and is also promoted by the body to possess the power of the body, and even in the departmental situation, it is completely out of the body The power of the body is also in line with the kung fu skills of the body.
In the important kung fu points of honesty, investigating things, unity of knowledge and action, and preserving the principles of desire, it is difficult for us to directly see whether these kung fu can be guided and promoted by the body. Of course, this stage of Yangming emphasizes that we should come to our hearts to sing, But when he emphasizes this way, the mind and his words refer to the heart of the body, rather than the mind that the mind develops; rather than the body’s dependence and power source, it is better to say it is the place of singing, or to say it is the point of sight or action. However, if the skill of Yangming’s explanation and pointing in this stage is not guided and promoted by the body, then it is also related to the body’s attachment to the body Strive to reveal the incongruity. If this kind of disintegration and breakage of the body and the kung fu really appear in Yangming’s contemplation, it means that the result of the dragon enlightenment of the basic face of Yangming’s contemplation is determined. In the end, as long as the body is stating the meaning, it is difficult to say what kind of kung fu is stating. Even if it has the meaning of kung fu, it must be until the main theme is proposed by the friend. href=”https://twsweetmeet.com/”>博官网, and finally the body came out. That is, the essence that Yang Ming realized in the dragon field, until the throne was up to the throne, and not only could he not be able to guide and promote the kung fu, but he could not be able to use it.Kung Fu becomes Kung Fu that comes from the original body. Judging from the trend of learning first in Yangming, this is also hard to imagine.
So, the more capable situation is that the skill mentioned by Yang Ming is indeed guided and promoted by the body, and in a single situation, it is still entirely based on the skill of the body. However, whether Kung Fu can be guided and promoted by the body, or whether it can be completely out of the body’s Kung Fu, is not the focus of his attention in middle age. From his honest commentary during this period, it can be seen that his focus is that Kung Fu must be of paramount importance, thus not benefiting physical and mental cultivation and ensuring the ultimate goal of sanctification. In the Yangming area, this point of the point of “integrity” has pointed out by Teacher Dong Ping: “‘integrity’ is the essential effort to eliminate ‘disconnection’ and ensure the true reality of the mind.” [3]
This article wants to follow the above thoughts In the middle age of Yang Ming, he explored the problem consciousness of the Kung Fu discussion in his middle age, as well as the guidance and promotion of these Kung Fu experiences, and thus explored the internal connection between this stage of Kung Fu discussion and subsequent thoughts of aspiring friends, so as to grasp the transformation and continuation of the Kung Fu discussion before and after the main theme of aspiring friends.
1. The focus of Yangming’s middle-aged Kung Fu discussion: The essential nature of Kung Fu
In terms of Kung Fu discussion, the question of whether Kung Fu can be of essential nature is the focus of Yangming’s middle-aged Kung Fu. The back of the essentials is the support. Yang Ming’s request for importance is in his emphasis on sincerity. Integrity can cure the support of Kung Fu. In order to ensure the implementation of the important nature, Yangming emphasized that placing objects is a kind-hearted concrete implementation method. Studying things can prevent the innocence from becoming empty. The above-mentioned influences of sincerity and investigation of things can be seen from the preface of his “Big Learning Ancient Books” “Those who do not start with sincerity but only study things are the branches of things; those who do not engage in investigation of things but only study things are the ignorance of things” [4]. Branching is the disadvantage of Zhu Zi’s learning in the Yangming Vision, and emptiness is the problem of his Buddhist and Taoist learning. He believed that scholars were deeply influenced by these two people at that time, especially Zhu Xi. In sincerity and the investigation of things, sincerity is in the main position, and the investigation of things is in the origin position. Yang Ming believed that only by using sincerity as a stamina to study things can one truly fight against the concealment of selfish desires and realize the ultimate goal of sanctification. The focus on the conceal
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