Research On The Category Of Ji In Yangmingism

In the sense of Yangmingism,“Ji” is the natural state and essential attribute of the heart-mind.“Ji” is an epistemological category in the mind-matter relationship,which is rationally inferred but not perceptually recognized.On the other hand,“Ji” is an ontological category that transcends antithetic in the antithetic mind-matter relationship.The understanding of the “Ji” reveals both the ontological taking of Zen by Yangmingism and the fundamental doctrinal differences between Yangmingism and Zen based on epistemological divergence.As a state of existence,“Ji” does not deny the objectivity of “Heart” and “Things”.The “Mind”’s perception of “Ji” is a physical experience.There must be “Things” in the world that have not yet been perceived and have the possibility of being perceived in the state of “Ji”,which continuously forms the relationship of “Ji” with “Mind”.As a Zen-oriented Confucianism,Yangmingism uses the concept of “Xuji” to accuse Buddhists of the error of separating mind and matter,uses it to elaborate on the issue of ontology.The concept of“Xuji” has both ontological and functional contents,but Buddhism raises consciousness and uses it infrequently,which is highlighted the view of raising consciousness to use in Yangmingism.That is why the idea of “Consciousness-only” is called “Xuji”,while the idea of “Nothing exists beyond the mind” is the sublimation of both mind and matter,showing the existence and meaning of me and all things in the world.However,Yangmingism takes human subjectivity as its first nature and the value of “I am one with things”,which must promote the deconstruction and transformation of the epistemological meaning of “Ji”.As an ontological category,“Ji” is the essence and ultimate tendency of “the extension of the intuitive knowledge of the good”.First of all,“Intuitive knowledge” is “the noumenon of silence and constant”.“Ji”,with transcendence and non-attachment,is the essential attribute of intuitive knowledge as good.“Xuji” gives the meaning of “Intuitive knowledge” of Zen with the connotation of “Kongkong”,while promoting the construction of a Confucianism-based theory of three religions.Based on the essential nature of “Xuji”,“Ji-in-itself” is “Intuitive knowledge”,while based on the actual state of the “Xuji”,“Ji-in-itself” is the “transcendental part” of “Intuitive knowledge” when it is not activated.Secondly,as the essence of intuitive knowledge,the relationship between “Ji” and “Gan” is integrated.The first one,“Ji” is an ontological and realmological category between “Being”and “Nothingness”: “Ji and Gan contain emptiness”,which is the realm of “Nothingness”,and“combined Ji and Gan”,which is the realm of “Being”.The view that “Ji is Nothingness” and“Gan is Being” is an epistemological interpretation of “Ji” with Buddhist overtones of“Emptiness”,which is interchangeable with the realizations of Arya consciousness.The second one,“Ji” is “Calmness”.“Calmness” means the activity of “Being” in the realm of“Nothingness”,which is the result of consciousness consciously following the “Intuitive knowledge”.The third one,“Ji” and “Gan” do not have a “time” meaning in terms of ontology,but they have a “time” meaning in terms of “preparation”.The fourth one,“Ji”(the slightest activity)is the clue between “Ji” and “Gan”,and it is also the “Intuitive knowledge”.If one considers “Ji”,“Gan” and “Ji”(the slightest activity)to be three states of mind in parallel,or if one considers “Ji” to be the “Ji”(the slightest activity).These are taking “Ji” as the master,belonging to the realm of “Nothingness”.Finally,“the extension of the intuitive knowledge of the good” is the self-discovery of “Intuitive knowledge” with “Guiji” as the ultimate tendency.The relationship between “Guiji” and “Tonggan” is summarized in two forms of Gongfu.The Gongfu of “Guiji at consciousness” is to talk about “sudden enlightenment” with “Ji”.The Gongfu of “Guiji and then forming consciousness” is to talk about “training” with “Ji”.In monism,the essence of “Guiji” is “self-reflection”.In dualism,the essence of “Guiji” is“self-preservation”.Both of them interpret the “One origin for substance and function” of“Guiji” and “Tonggan” in different ontological and Gongfu forms.The value orientation of “Ji” is related to the establishment and development of the system of Yangmingism,as well as the confrontation and integration of the three religions.On the ontology,the replacement of “Intuitive knowledge” with “Ji-in-itself” promoted the turn of Yangmingism,in which the tendency of dualism stimulated the turn from Yangming’s theory of mind to Zhuxi’s theory of nature,and at the same time realized the development of Zhuxi’s ontology in Yangmingism.Yangmingism is not bound to the form of religion,but it has a religious temperament.The category of “Ji” encompasses religiousness with the inner transcendence of human beings,expressing the “establishing Ontology” orientation.The“establishing Ontology” orientation realized the unity of religious spirit and moral ethics,making the “meditation”,which is dominated by the idea of “calmness”,become an important form of Gongfu again.The experience of “Ji” is usually the result of persistent self-cultivation.In the process of self-deepening and self-expansion,the subject enters a spiritual realm that is unparalleled and inalienable.The realm of “Ji” realizes the self-clarification and brings an unspeakable joyful experience.It takes the realization of “I am one with things” as the highest value,transcending time and space and all differences therein,and brings an absolute sense of sublimity and sacredness.The realm of “Ji” is a realm of ultimate self-transformation and mystical psychological experience that is integrated into the realm of “Zen”,and at the same time transcends the realm of “Zen” by using the spirit of Chu-shi to do all the things of the world.“Ji” is a super-rational and non-rational category,highlighting the ethical and super-ethical,aesthetic and super-aesthetic spiritual realm.