Wang Longxi’s Interpretation Of Wang Yangming’s "Four Sentences Teaching"

Wang Longxi is one of Wang Yangming’s important disciples and has made outstanding contributions to the spread of Wang Yangming’s thoughts.Wang Longxi made his own interpretation on the basis of Wang Yangming’s "Four-sentence teaching",and established the "Four-nothing theory" with "Nothing" as the core on the basis of Yangming’s theory of mind.Under the background of eight-part Essay system in Ming Dynasty,the imperial court increased the standard to show how to answer questions in the imperial examination,which made Confucianism stick to the format and rhetoric,but not pay attention to the inner core of thought.It was under such a background that Wang Longxi worshipped Wang Yangming as a teacher,no longer paid attention to the path of official,but devoted himself to the Epiphany of his own mind,gradually forming the "Four-nothing theory".This paper is mainly divided into the following six chapters.The first chapter,"Wang Longxi’s mental journey",combs Wang Longxi’s mental journey from the time dimension,and briefly summarizes the formation and development of the "Four-nothing theory".After the death of Yangming,His disciples gradually divided into different schools of thought,Wang Longxi also was criticized and questioned because of its own ideological characteristics.It was in the development of his mind that Wang Longxi perfected the theory of"Four-nothing" and gave his original ideas to Wang Yangming’s four-sentence teaching.Combing the course of Wang Longxi’s mind,we can better grasp the ideological background of "Four-nothing theory".In the second chapter,"The Mind body of Grand Duke Kuoran",qian Xushan is the one who can’t be bypassing from Wang Yangming’s mind body to Wang Longxi’s mind body.It was in the debate with Qian Xushan that Wang Longxi established his own ideological system better.From this chapter,the analysis is made in the form of comparison with Qian Dehong.Wang Yangming broke out of the framework of Cheng Zhu and reconstructed the mind body.Qian Xushan and Wang Longxi both inherited the mind body on a cosmic level,which had no good and no evil,straight from Confucius and Mencius.However,Qian Xushan’s insight into the mind body is not as good as Longxi’s,and he had an understanding of the mind body only after he experienced the exploration of life and death in his later period.Wang Longxi interprets the nature of "nothingness" in the mind body from the perspective of transcendence,and holds that only in the empty and lonely mind body can there be the divine feeling of all things.The third chapter,"Good and evil judgment of ’meaning’",explains Wang Yangming’s meaning of good and evil and Wang Longxi’s meaning of no good and no evil.Wang Yangming thinks that the meaning from the body of the human heart is in accordance with the popular nature,but the meaning from the body of the desire is to conceal the heart.Qian Xushan believed that there were good and evil ideas,and the evil came from people’s habitual mind.Wang Longxi explained the inadequacy of "will" in the sense of separation,so he advocated not to initiate will.He believed that the will itself,which is in the body of the human mind,is fully integrated in the nature,and needs no further development.Chapter four,"Conscience as virtue",studies Wang Yangming’s conscience of knowing good and evil and Wang Longxi’s knowledge of no good and no evil.Wang Yangming’s conscience comes directly from Mencius and emphasizes that conscience,as a moral law,has the significance of supervision and judgment.Qian Xushan made clear the universality of the character of conscience,and advocated that the knowing body should perceive the conscience in things.Based on the ability of conscience to know whether it is right or wrong,Wang Longxi emphasizes that nothing is nothing in a transcendent sense,and emphasizes the present adequacy of conscience from the perspective of "seeing in conscience".The fifth chapter,"The practice of conscience",combs Wang Yangming’s practice of removing evil from good,and analyzes Wang Longxi’s innate right mind based on this.Wang Yangming believes that the real practice of kung fu is sincerity,in order to remove the shielding of the mind and body,such a simple and precise kung fu gives everyone the possibility of sanctification.Qian Xushan inherited Wang Yangming’s thought and paid attention to the more acquired skill of practicing certification.He believed that sincerity was the first thing to start with and expressed his concern about the "failure of learning" in the empty and lonely mind.Wang Longxi based on the four without theory,more attention to innate kung fu,in a small place directly ask the heart,from the heart body of the root,that the acquired sincerity time is only the right method.The last chapter,"Reflection on the Four-nothing theory’",is a summary and reflection of Wang Longxi’s thought.This chapter of Wang Longxi Buddha Taoist temple has carried on the discussion,and debate with others Wang Longxi theories are summarized by the main problem of the critical points,the first is dabbling in Buddhism and Taoism,second is the standard of contempt,in this paper,these two aspects has carried on the comb,think Wang Longxi to Buddhism and Taoism dabble in that captures the essence of the Confucianism hair show,His system of thought leaves little room for future work,so it is difficult to get practical.