Research On Wang Yangming’s Thought Of Integrating Three Religions

In In the history of Chinese philosophy,Neo-Confucianism in the Song and Ming Dynasties is a relatively special and important link.Under the background of responding to the challenge of Buddhism,it completed the complete construction of the metaphysical system and brought the development of traditional Chinese philosophy to a new peak.Integrating the three religions is an important aspect of Wang Yangming’s construction of the heart-mind system.This is closely related to the influence of Buddhism and Taoism in his life course of the Three Changes of Learning,and also to his face of the legacy of Cheng-Zhu Neo-Confucianism and its restraint on the spiritual world of scholars,and thinking about drawing resources from other schools to enrich and create more vitality.Thoughts about it.To this end,he can formulate more effective theoretical strategies to solve the problems of Cheng-Zhu Neo-Confucianism.Wang Yangming’s integration of the three religions can be discussed from three aspects: ontology,Gongfu theory,and state theory.Wang Yangming’s theory of the heart-mind is changeable,and his heart-mind ontology has also undergone changes that the heart-mind is principle,liangzhi is tianli,and no good and no evil of the heart-mind ontology.The changes in his heart-mind ontology is accompanied by how to solve the problem of the excessive abstraction and externalization of Tianli in Chengzhu Neo-Confucianism.He relied on his liangzhi to affirm the contribution of Buddhism and Taoism ontology,but he always pays attention to distinguish it from the Buddhist and Taoist standpoint.He invoked the Buddhist ontological thinking model to rebuild the heart-mind ontology,and put forward that liangzhi is tianli.In this way,he transforms from the outward recognize of tianli to the inward understanding;he invokes the Taoist distinction to enrich the connotation of liangzhi.Ontology determines the Gongfu cultivation,and Wang Yangming’s teaching also has three changes.In response to Zhu Xi’s theory of "knowledge before proceeding",which caused people to split their knowledge and behavior,internal and external contradictions,Wang Yangming successively proposed "the unity of knowledge and action" and "to liangzhi" to correct deviations and implement the problems in the previous work theory.The evolution from "the unity of knowledge and action" to "to liangzhi" is consistent with the development of his theory of to liangzhi.During this period,he absorbed much of Zen’s meditation and wisdom,permanence,gradual cultivation of insight,and Taoism’s emptiness and tranquility,and finally built a Gongfu cultivation system with both ontology and harmony.Wang Yangming’s state of "the benevolence of the unity of all things" is the supreme state practiced by his Gongfu theory,and unified the heart-mind as principle,the unity of knowledge and action,and liangzhi.Self-privateness hinders the realization of the state of "all things one benevolence",and the "non-self" state of Buddhism and Taoism helps to break selfishness and restore to the true state of "all things one benevolence".From the vertical and horizontal dimensions,from the perspective of Wang Yangming’s integration of the three religions,re-examining the relationship between Yangming and Zhu Zixue is conducive to a comprehensive and correct view of Cheng-Zhu Neo-Confucianism and Yangming’s theory of the heart-mind in Song and Ming Neo-Confucianism.Horizontally,Wang Yangming’s integration of the three religions distinguishes Yangming’s Psychology from traditional Confucianism,reflecting the unity of historical construction and ideological construction.That is to say,Confucianism,Buddhism and Taoism are both critical and fusion with each other,constantly adapting and integrating.In the course of social development and changes in China.Therefore,the study of Wang Yangming’s thoughts on the integration of the three religions is of great significance both in theory and in reality.