Research On Mou Zongsan’s Gongfu Theory

This thesis is divided into three chapters to discuss Mou Zongsan’s thought of Gongfu Theory,and inquire into the significance of his thought of Gongfu Theory:In the Chapter1,I investigate the basis,significance and purpose of Gongfu.Mou Zongsan believes that the inherent and universal moral consciousness is the rising power of life,and is the basis to the volition and ability for practicing Gongfu.Mr.Mou also borrowed the theoretical resources of Kant’s philosophy,continued Mencius’ s position that "the original moral mind is human nature",and further clarified that moral nature is the real nature of human beings.The practice of Gongfu does not point to an external end,but only to the realization of one’s inner self.In addition,from Mr.Mou’s discussion of "Qi Zhi Zhi Xing",it can be seen that what "changing temperament" wants to change is not human sensibility itself,but to make the sensibility become the material to show the inner morality through the elimination of good and evil in our mind,so as to realize the meaning of infinite perfection in the limited life.Chapter 2 and Chapter 3 discuss on how to carry out Gongfu in positive and negative aspects.The second chapter first makes a positive interpretation on the right path of Gongfu practice.Mou zongsan believes that the whole process of becoming a saint is a leap from "unconsciousness" to "consciousness" and then to "super-consciousness".As the transcendental basis of the real moral behavior,whether the mind can be realized or not is the key to deciding whether one can have conscious moral behavior.Therefore,the first step of practicing Gung fu is to realize the mind.Because the mind has the quality of "being and activity",its function is not affected by sensibility,and we can perceive it when the mind is at work.Such recognition is "Ni jue ti zheng"."Ni,Jue,Ti Zheng " can be divided into "transcendental " and " inner " according to the practice situation.The former requires a temporary departure from daily life,quiet the inner thoughts by sitting quietly,and awareness of the original heart in a state of extreme mental peace.The latter practice is to be carried out in life,when the original mind plays its role in responding to things,then we can be aware of it.Although they are different in appearance,they are both "the body evidence of ontology".Although they are different in appearance,in essence they are both the observation of "noumenon".But the realization of the original mind is only a step of cultivation,not the ultimate state.Next,we must continue to maintain the clarity of our own original mind in our daily life,so that our own mind can operate normally,and we must always be alert to the rising desires in our consciousness,and eliminate our own desires with the clarity of our original mind.Furthermore,the practice of Gongfu must enter the realm of "super conscious" from the conscious realm,which involves the affirmation of "Dunwu".Only through "Dunwu" can we overcome all delusions and enter the realm of super conscious.This highest state is represented by the theory of "Siwu" put forward by Wang Longxi.But Mr.Mou stressed that the "Siwu" can only be affirmed as an ultimate rational state,but can not be used as a regular practice.The way of Gong Fu that can really enable us to reach the highest level from the introductory stage of spiritual practice is only through Nijuetizheng to get rid of selfish desires,while the state of Siwu is only the effect of Gongfu practice.The whole process can be expressed as: Juewu→ Baoren→ Dunwu → Baoren → Saint realm.The third chapter mainly explains Mr.Mou’s judgment on the essential procedure and auxiliary procedure of Gongfu practice.First of all,Mr.Mou discriminated and explained the Gongfu theory of "the school of returning to silence of conscience" represented by Nie Shuangjiang.Based on this,he explained that meditation is not the essential procedure of Gongfu practice.Nieshuangjiang advocated that meditation is the practice of meditation,because for ordinary people,conscience has been affected by selfish desires.But Mr.Mou stressed that their conscience is the same in essence,whether it is ordinary people or saints.Therefore,everyone can practice their own conscience through reflection.Sitting still is not the inevitable way to practice.In addition,although meditation can keep people clear of psychological state,reduce our desire and play an auxiliary role in the realization of ontology,it is impossible to completely eliminate the delusions in the human heart by relying on meditation,because it can not achieve the pure state of saints.So nieshuangjiang "the style of the matter without time" theory can not be established.Then,Mr.Mu refuted Zhu Xi’s theory of time and time from two aspects: "Jinghan" and "jingshe".The "Jinghan" idea is a kind of "Houtian" cultivation mode.Mr.Mu pointed out that Zhu Zi did not realize the heterogeneity between the cultivation method and the enlightenment essence.The cultivation mode of Houtian can never directly lead to the awareness of ontology.The problem of "jingshe" lies in Zhu Xi’s "cognition" and "Tianli" in the way of "Shunqu".Although Zhu Xi pursues not only the knowledge of extensive but the perfection of morality,the "Tianli " he pursues is always an object of knowledge.There is still no cognitive mode to get knowledge,and he stays in the experience level and cannot make consciousness enter metaphysical The level,therefore,can not make the noumenon in our life completely manifest.