Distinguishing Conscience: The Interpretation And Integration Of Conscience In Late Ming Buddhism

Wang yangming's "Extension of Conscience" not only had a great influence on Confucianism,but also deeply influenced Buddhism in the late Ming dynasty.In the late Ming period,with the Yunqi-zhuhong,Zibai-zhenke,Hanshan-deying,Ouyi-zhixu,Juelang-daosheng and other monks said to Yang Ming conscience was investigated and reflection,and through the interpretation of yang-ming thoughts and accommodation to the further development of Confucianism and Buddhism will fail.Of course,this kind of meeting was carried out on the basis of criticizing the "conscience" thought of yangming dynasty,and promoted the revival of Buddhism in the Late Ming Dynasty to some extent.Therefore,it has the function of two-way interpretation and observation,which can not only deepen the ideological connotation of yangming's conscience theory,but also expand the path of the revival of Buddhism in the Late Ming Dynasty.From the perspective of ontology,Buddhism in the Late Ming Dynasty y expounded conscience from three aspects: first,the "nature of conscience",as the main body of spiritual enlightenment,is the source of innate moral law;The second is the "nothing is nothing" of conscience,which,as the ontology of absolute treatment,transcends the right and wrong of all others.Third,conscience is "all ready",which is innate in all beings,and can be manifested everywhere in the present.Therefore,Buddhism in the Late Ming Dynasty did not deny the status of the ontology of conscience,but they emphasized the ontology as the existence of emptiness.From the perspective of epistemology,Buddhism in the Late Ming Dynasty of conscience "empty spirit and apperception" "know good evil" "no I do not know ignorance" were willing to recognize,and there are further expounded: "empty spirit and apperception" emphasizes the conscience is a moral intuition,"know good evil" emphasizes the conscience for the innate moral law,"no I do not know ignorance" emphasizes the objective universality of conscience.But Buddhism in the Late Ming Dynasty also pointed out that the conscience of yangming dynasty was a kind of pureunderstanding with attachment,and the true knowledge of Buddhism should be a kind of pure wisdom of prajna.From the perspective of kungfu theory,Buddhism in the Late Ming Dynasty deepened the conscience-making kungfu and highlighted a spirit of transcendence without persistence.Yangming's time to conscience is to return to the induction of the mind,so that the original mind without standing and obstacles and return to the eternal conscience;The conversion of knowledge into wisdom in Buddhism in the Late Ming Dynasty is to return to the purity of mind and body,so that the original mind has no attachment and body and body signs are dead and nirvana.The former emphasizes the popularity of the destiny,so it is necessary to realize the destiny,so as to realize the moral life.The latter emphasizes that all things are intrinsically empty,and that life and death are nirvana,thus proving that there is no state of life and death.Therefore,the understanding of "conscience" by Yang Ming and Buddhism in the Late Ming Dynasty is a historical development of empty debates.The former emphasizes the transcendental reality of conscience while the latter emphasizes the nihility and quietness of conscience.From the perspective of interpretation,Buddhism in the Late Ming Dynasty deepened the ideological connotation of conscience by "interpreting Confucianism with Buddhism" on the one hand,and promoted the revival of Buddhism in the Late Ming Dynasty in a series of interpretation processes on the other.From the perspective of accommodation,Buddhism in the late Ming Dynasty merged Yangming Theory based on the standpoint of seeking common ground while reserving differences.Its merging method was not simple piecing together or casual comparison,but a subtle examination and reflection of concepts and principles,thus realizing benign interaction and harmonious coexistence between the two sides.