| Yang Ming believes that there are no things and principles outside this mind,and he puts the external principles and things into one mind,and all Gongfu is done only in the mind.This means to work directly on the ontology of innate-knowledge,to make it always awake and not dim,so that the innate-knowledge becomes clear,and the things and principles in which it lies are also clear,that is,the innate-knowledge is clear,and everything is clear.And innate-knowledge is possessed by both sage and ordinary people.As long as one reflects inward in the present,one can see it in one’s own innate-knowledge.Therefore,we say that Yang Ming’s innate-knowledge practice is indeed simple and does not drag mud and water.But this can also give people the illusion that Gongfu seems to be completed immediately,and the realm of sage seems to be achieved immediately,that is,there is a strong DunJiao color.However,both Yang Ming and the core pupil of his later studies have been practicing innate-knowledge Gongfu for decades,that is,there is a sincere practice orientation and cumulative dimension under Dun Jiao.The following five chapters briefly describe the progressive dimensions of Yang Ming and his major later studies of innate-knowledge practice.First of all,Extension of innate-knowledge is to use the innate-knowledge itself to do Gongfu,specifically,it is the innate-knowledge itself "MingJueZiZhao".To explain this,we can refer to Geng Ning’s concept of "LiangZhiZiZhi",that is,innate-knowledge has the ability to know and detect the self-thought activity,just as Yang Ming said," for the onset of thoughts,innate-knowledge is not unaware ".Therefore,Yang Ming believes that all things are just one thing,that is,the knowledge and awareness of the current self-thought activity.As soon as private thought arise,one’s innate-knowledge can be aware,and once aware,one can correct them.In this way,while the thought itself is honest and correct,and the things in which the thought is located are also settled.But what needs to be explained here is that innate-knowledge’s examination and honesty of the thought is carried out in the present.That is to say,the innate-knowledge can be aware of the private thoughts and private mind when they arise,and when the innate-knowledge is aware,the private mind and private thoughts can be eliminated.In other words,selfish desire arises,innate-knowledge is perceived,and desire is eliminated,all at the same time and synchronously.In a word,the self-awareness of innate-knowledge is both an ontological concept and a practical concept.Therefore,Yang Ming tomorrow night interprets "Extension of innate-knowledge" with "MingJue" and "MingZhao".In other words,the "MingJue" and "ZhaoCha" of innate-knowledge are both ontological and Gongfu.That’s the first chapter.Since extension of innate-knowledge is to use the innate-knowledge itself to do Gongfu,then innate-knowledge itself is the "handle" for learning,and using Longxi means "extension of innate-knowledge with innate-knowledge".This requires us to know and understand the innate-knowledge itself,so that we can do Gongfu.Here,the Gongfu of knowing and understanding the ontology is what Yang Ming called"XiaoXue" Gongfu,which can also be called "preparatory Gongfu".Its content mainly focuses on meditation and mindfulness,in order to gain a sense of understanding and comprehension of the essence of innate-knowledge in silence.But,for individual,it is difficult to fully and thoroughly recognize and understand innate knowledge itself,so there exists a state of understanding innate-knowledge but not thorough and complete.For the incomplete state of recognizing innate-knowledge,Yang Ming called it "A section of innate-knowledge",which can also be called WeiChongliang innate-knowledge.And we know that extension of innate-knowledge is to use the innate-knowledge itself to do Gongfu,thus,the degree of an individual’s knowledge and understanding of the innate-knowledge,the degree of his innate-knowledge to do Gongfu.In view of this,what ordinary people use to do Gongfu is the "A section of innate-knowledge".However,in Yangming’s arrangement,the "A section of innate-knowledge" that needs to be expanded still possesses the ontological attribute of knowing good and evil,and discerning right and wrong.This is what Yangming said:"a section of innate-knowledge is the whole innate-knowledge,always one ontology".It is just the same as the ontological level of Gongfu(self-awareness of innate-knowledge),the sage innate-knowledge is not covered,can know everything and aware of everything,ordinary innate-knowledge is covered,awareness is coarse,often missed,resulting in Gongfu interruption.The more aware the innate-knowledge is,the brighter it will be,and the more it will be expanded.At the same time,this also means that the individual’s perception and understanding of their own innate-knowledge continue to be thorough and profound.The above theory of the second chapter content.However,because Yang Ming’s ideology were too harmonious,he often expressed various aspects of "Extension of innate-knowledge",which laid the foundation for his later to create their own ways of learning.But there is no doubt that innate-knowledge is the "handle" to do Gongfu,and this is the consensus of Yangming School.So in order to do Gongfu,it is necessary to have a knowledge and understanding of innate-knowledge itself,which is consistent.However,it is difficult for individuals to truly and thoroughly understand their innate-knowledge.Under the sage,all should be based on the "A section of innate-knowledge" to expand their innate-knowledge earnestly.That is to say,the innate-knowledge practice of Yangmingism needs to be gradually developed and earnestly accumulated.However,the Gongfu of the later is different,and each has his own creative ideas.Therefore,the following three chapters respectively discuss the gradual dimension of the practice of innate-knowledge in the main later of Yang Ming.In his later studies,Wang Longxi often followed Wang Yangming and had more innovative thoughts.His core point of view was "Innate-knowledge of JianZai"."JianZai" of innate-knowledge emphasizes the presentation and illumination of innate-knowledge in the present moment.Specifically,it means that innate-knowledge keeps the state of awareness in the present moment,so that it can always take care of the present life,know when there is a mistake,and correct when it is known.But here,Wang Longxi clearly pointed out that the current awareness and illumination are the "A section of innate-knowledge" and the "Brightness of the gap",that is,the current awareness of the WeiChongliang innate-knowledge.We can explain this from two aspects.On the one hand,Wang Longxi emphasizes that the innate-knowledge perceived at present is the same as the innate-knowledge of the sage."Same" here means that the innate-knowledge in a section is the innate-knowledge of the whole,and the light in the gap is the light of the noumenal,which means that the innate-knowledge can still perceive good and evil,have ontological attribute,despite its shortcomings;On the other hand,Wang Longxi emphasized that the innate-knowledge of the present being aware is different from the innate-knowledge of the sage."Different" here means that "a section" is not the whole state of the sage.After all,innate-knowledge is somewhat obscured,and its awareness is relatively coarse.To sum up,Wang Longxi’s "JiznZai" Gongfu implies the practice process of expanding from "a section" to "the whole",by focusing only on the present state of the innate-knowledge and whether it is illuminating and perceiving.In this way,the more the innate-knowledge is practiced,the brighter it will be.It is for this reason that Qian Dehong and Zou Dongkuo,both of whom are sincere in their practice,often support Wang Longxi’s theory of "JianZai".The above is the third chapter.Although Wang Longxi’s"JianZai" Gongfu was recognized by Qian Dehong,Zou Dongkuo,Ouyang De and other major disciples of Yangming,it was strongly criticized by Nie Shuangjiang and Luo Nian-an in Jiang You area.Nie Shuangjiang and Luo Nian-an believe that if the current illumination and perception are only the "A section of innate-knowledge" and the "Brightness of the gap",then doing Gongfu in accordance with this will produce various drawbacks.Specifically,as long as there is not as much bright as the sage,then there will be some shortcomings in illumination and perception,which can easily lead to two drawbacks:(1)if the illumination and perception are superficial,it is easy to make mistakes,so that it is easy to have a break of Gongfu;(2)illumination and perception of superficial,for subtle places is difficult to have a clear identification,so it is easy to cause the problem of wrong recognition.Based on this,Nie Shuangjiang and Luo Nian-an believe that Wang Longxi’s "JianZai" Gongfu has the problem of understanding the innate-knowledge too shallow.Since the various drawbacks of learning are rooted in the insufficient brightness of the innate-knowledge itself,so that its illumination is always deficient.Then the most direct solution is to directly expand and cultivate the innate-knowledge itself.And the most effective way to cultivate innate-knowledge is"ZhuJing",that is,to cultivate innate-knowledge in "ZhuJing".With the cultivation and brightness of innate-knowledge,Gongfu will naturally be delicate and subtle,and all kinds of drawbacks will be eliminated.This is the theoretical road of Nie Shuangjiang and Luo Nian-an’s "ZhuJingGuiJi".However,after all,"ZhuJing" is not the most fundamental way of learning.It is more established by Nie Shuangjiarig and Luo Nian-an in response to the drawbacks of Wang Longxi’s "Jianzai" Gongfu,that is to say,the learning way of "ZhuJing" is set up to cure the drawbacks.Above is the fourth chapter content.In Wang Yangming’s later studies,besides the ZheZhong and the JiangYou School,the TaiZhou School was the most dynamic.TaiZhou emphasizes that innate-knowledge is "XianCheng" and emphasizes that the daily words and actions of the people are the manifestation of innate-knowledge.However,this is not to say that common people’s daily words and actions can be as reasonable as those of sage,but to emphasize that there is no selfish desire mixed in common people’s daily words and actions,that is,to highlight the way of learning to abandon selfishness and self.In other words,there is no selfish desire and no self,which is a Gongfu requirement.Therefore,TaiZhou regards the addition of no selfish desire and no self component as self-cultivation Gongfu.There is no ego component added here,no ego deliberately,the result is not to say to obey their own feelings,but to say to obey their innate-knowledge.This way of obeying innate-knowledge is also called "natural awareness" in TaiZhou,which means that the awareness of innate-knowledge is a natural self-characteristic,not "I want" awareness,there is no self-level addition,but naturally so.And the act of self-awareness of innate-knowledge itself is a way of removing selfish desires,that is,when there is a fault,it will be naturally aware,and then the fault will be naturally eliminated.And the reason why there is a desire to rise to intermittent Gongfu is rooted in the fact that the innate-knowledge is not as bright as the sage,so that the awareness can not be subtle,often omissions.That is to say,the natural awareness emphasized by TaiZhou has a practice process of relatively coarse awareness and frequent omissions,and transition to subtle awareness without omission.That is,the transition from the self-awareness of "A section of innate-knowledge" to the constant awareness of the sage.Above is the fifth chapter content.To sum up,innate-knowledge is essentially a "practical" proposition,the core of which is to constantly understand one’s innate-knowledge in the daily practice of Gongfu."A section of innate-knowledge" is based on the individual’s inthorough understanding of their own innate-knowledge.On the one hand,although there is a deficiency in innate-knowledge,one can still perceive good and evil,and know right and wrong.In this respect,sage are consistent with ordinary people,which is the fundamental reason for the simplicity and immediacy of Yang Ming’s heart-mind School.On the other hand,if the bright of innate-knowledge cannot be expanded,then its illumination is difficult to enter into.In this respect,sage are different from ordinary people,and this also leaves room for the practice of learning.Yang Ming’s later studies,however,only carried on a more specific and multinomial interpretation of the self-awareness of innate-knowledge.From the perspective of the learning orientation of later learners,they set up all kinds of convenience with good intentions,all of which are aimed at more effective expansion of innate-knowledge.Among them,the innate-knowledge practice of Yangming’s later did not exist empty and wanton disadvantages as believed by later generations.On the contrary,what is presented is more simple practice,and the worry and responsibility of the later for the inheritance of teacher learning. |
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