Professor Zhang Weihong of Sun Yat-sen University: Zou Shouyi's Practice of Guarding Against Fear and Conscience I. Early years: Wariness of Thoughts II. Transformation: Guard against the mind and body III. Refraining from Fear Iv. Contemplation of the mind and body

Zhang Weihong is a professor at the Department of Philosophy, Sun Yat-sen University

Zhang Weihong, female, born in May 1970. He holds a Doctor of Philosophy degree from Sun Yat-sen University and is currently a professor at the Department of Philosophy of Sun Yat-sen University. Specializing in Chinese philosophy, he has recently devoted himself to the study of Song Ming's theory of science and technology. He has presided over two national-level projects and one provincial-level project, published four monographs such as "Luo Nian'an's Life Course and The World of Thought" and "Dun Yu Practice: Zou Dongkuo's Thoughts on Teaching, Indoctrination and Conscience", and published dozens of academic papers.

【Abstract】 Taking the Jiang Youyang Ming scholar Zou Shouyi as a case study, this article uses the phenomenological description method to present the order and process of his work of abstaining from fear of conscience: in the early years, he abstained from fear of thinking under the form, and after seven years of Jiajing, he abstained from the metaphysical mind body, from the initial battle of rational desires to the negative work of curing selfish desires, and then turned into the positive work of the mind body to dominate, and then reflected more deeply in the subtle places of the mind, and finally in Jiajing thirty years of meditation, for its precautionary work and breakthrough improvement of the realm. This process presents the process of deepening, expanding, and leaping from the metaphysical experiential consciousness to the state of conscience and the mental body, which not only provides another example of the gradual cultivation of conscience, but also has typical significance in the path of yangming post-learning.

【Keywords】 Yang Mingxue Zou Shouyi, fear of work, practical process

The experience and practice of Yangming scholars to conscience is an important topic in the study of Yangming. The author has taken Wang Qi's "Theory of Enlightenment" as a theoretical framework, and taken Wang Yangming and Luo Hongxian's complete process of realizing the original mind as a case study, and explored the system of mental learning, "before enlightenment (enlightenment, etc.) - enlightenment - Bao Ren - enlightenment - enlightenment - forgetting enlightenment" constitutes a complete level of work with universal understanding of the original mind, which roughly corresponds to several stages of physical and mental transformation: distractions, mixed thoughts and desires (before enlightenment) - enlightenment mind body (enlightenment) - continue to maintain, sweep away miscellaneous thoughts (bao ren) - work is stable, and the body is as static as (enlightenment)- Peel off the traces of work, that is, the truth of things (forgetting enlightenment). This is presented in the most detail in Luo Hongxian's work process, a typical step of work for the gradual realization of conscience. [(1)] This article takes Zou Shouyi (1491-1562, Zi Qianzhi, No. Dongkuo), a leading figure in Jiangyou Wangxue, as a case study to discuss his work to the conscience. Zou Shouyi's basic purpose of learning is also a method of work for conscience, that is, the "guard against fear" theory, which not only does not lose the essence of Yangming thought, but also inherits the solid side of Yangming thought, and has been unanimously praised by the same door for "keeping what a master says" [(2)], and Liu Zongzhou and Huang Zongxi of the late Ming Dynasty have even pushed it as the true transmission of Yangming. Therefore, studying the practice process of his fearful work is of great significance to the discussion of the kung fu method and practical connotation of Yang Mingxue.

Zou Shouyi is different from Luo Hongxian's extensive description of personal experience, his personal experience not only leaves few traces, but also often objects individual experience, so the internal experience he expresses in the literature is not rich and complete. However, if one refers to the general level of work, the course of abstinence from work can still be divided into several stages of work with different characteristics, namely: abstaining from fear of thinking under the form in the early years, abstaining from the metaphysical mind body after seven years of Jiajing, and after years of practical work, Jiajing has been silently aware of the mental body for thirty years, which is a breakthrough improvement in his abstinence work and realm.

<h1 class="pgc-h-arrow-right" data-track="9" >. Early years: Wary of thoughts</h1>

Zou Shouyi's fear of fear said that as early as the fourteenth year of Zhengde (1519) in Ganzhou, Jiangxi Province, after the first meeting with Yang Ming, he had proposed that "guarding against fear and conscience" was the purpose of learning and the method of work that ran through his life. However, by guarding against the true nature of conscience, Zou Shouyi has undergone a long process of work. If we talk about the transformation of its work theory and connotation, we can divide the seven years of Jiajing (1528) as a big demarcation. First look at zou Shouyi's early article "Fuchu Ting":

The nature of the Mandate of Heaven, the beginning of the steaming people and the same bing, but the gentleman seeks to restore its beginning. Therefore, caution is not seen, fear is not heard, and even neutralize. Only the saints can return to their original... Silent and odorless, only in the human daily use. Sons and disciples, yongde and mediocre, and dare not let go, is Confucius's self-narration. If you dare not think, you will surrender with God; [(3)] If you dare to think about it, you will be in the same league with the birds. Hey, its machine is strict! [④]

This is Zou Shouyi in Jiajing's fourth to sixth years (1525-1527) during his tenure in Guangde, for the Anfu shizi and disciple Liu Binchao to build the restoration of the initial pavilion, the text closely follows the "Zhongyong" scripture, pointing out that the work to achieve the "nature of the Mandate of Heaven" is to "be cautious and not to see, fear and not to hear", the implementation of the work, that is, to tear and be vigilant from time to time in the daily use of humanity: if you dare not do evil at one thought, you are with the nature of the Mandate of Heaven, and if you dare to do evil at the first thought, you are similar to the beast. The art of abstinence that Zou Shouyi mentioned here has a clear tendency to prevent evil thoughts. Because in the experiential consciousness of our daily life, we are always in a state of mixed thoughts of reason and desire, good and evil thoughts, and our habitual and selfish desires always cover our conscience. Theoreticians have a clear understanding of this, such as Yang Ming' state of conscience that cannot be the master is "temporarily extinguished": "Since the mind of ordinary people has been dimmed, its essence, although it is also seen from time to time, will eventually be temporarily extinguished, and it is not of great use to all of them." [(5)] Luo Hongxian also described it as "going out and following the clouds": "Therefore, the knowledge of good and evil is known, and the knowledge of going out is followed, and the special moment is seen in the ears." [(6)] How to cure selfish desires and evil thoughts is a major subject of self-cultivation for theologians. In his early years, Zou Shouyi was deeply influenced by Cheng Zhu Lixue's "main respect" method of kung fu. When he was eight years old, he went north with his father Zou Xian to live in the official and began to study under his father's guidance. It says:

When he was eight years old, he went north, that is, he dictated the praise of the six gentlemen of Lian Luo Guan Min and Wu Caolu's "Self-Vigilance Poem", which said: "This poem is also in the right vein. "When you go out, you must test what you have learned... Every time the discernment of heavenly reason and human desires is preached, and the chaos and the rise and fall of history, it is repeatedly admonished: "It will be clear here, and then it can be used on its own." ”

"Lian Luo Guan Min Six Gentlemen Praise" refers to Zhu Xi's "Portrait Praise of Six Gentlemen", the six gentlemen are Zhou Dunyi, Cheng Yi, Cheng Hao, Shao Yong, Zhang Zai, and Sima Guang. "Wu Caolu" is the Yuan Dynasty Cheng Zhu scholar Wu Cheng. When Zou Shouyi later ascended to the high school as a teenager, Zou Xian still did not forget to take Cheng Zhu Lixue's "main respect" work as a basic personality cultivation admonition:

Human nature often wants to be simple and strict, but it is not light and arrogant; if it is often necessary to feel the law, it is natural to follow the rules every day. This word of "respect" is also the key to the beginning and the end of the holy learning. Wu'er's young man ascended to the high school and was willing to give words, then Cheng Zi's words were unexpected. Those who took the world as their responsibility in the seventeenth and eighteenth year of the ancients can imagine its style, but they must not forget the word "respect". [⑦]

Cheng Zhu's main respect for work is mainly to converge the body and mind in the empirical consciousness, often raise awareness without distinction between movement and static, and deal with external objects (lattice objects). It can be inferred that Zou Shouyi replaced this method of work with the context of conscience, that is, in daily life, with conscience as the master, the mind and mind to tear up the vigilance, this "one thought" refers to the metaphysical thoughts that have formed good and evil, right and wrong, thoughts, must be filled with good thoughts, evil thoughts must be eliminated, which is the easiest work for most students. This is more clearly stated in Zou Shouyi's "Preface to the Ren Nandu of the Dragon Emperor Daoheng of the Eastern Dragon of the Clouds" made two years after serving in Guangde: "The goodness of one thought is not to be said to be useless, it will be filled; the unkindness of one thought is not to be said to be harmless, it will be overcome." [(8)] From this point of view, Zou Shouyi's early years of fear prevention and control have the following characteristics: Because the understanding of conscience is still in its early stages, and there is no real understanding of the nature of conscience, the precautionary work focuses on metaphysical good and evil thoughts, and good thoughts will be filled and evil thoughts will be removed, especially focusing on the prevention and inspection of evil thoughts, and he dare not let them go.

The problem is that, compared to the innate, constant, and absolute existence of the conscience ontology, which does the work of eliminating evil in the minds of the lower-level experiential level, the "evil thoughts" themselves do not have reality, [(9)] they only arise with the situation, birth and death, how can they be eliminated? As Zou Shouyi said: "A little bit of spiritual light, like electric light, suddenly extinguished, after all, what is the result?" [(10)] How can we attain transcendent ontologies? In the ninth year of Jiajing (1530), that is, ten years after receiving the study of YangMing, Zou Shouyi, in a letter to the doorman Wang Yang (Zikong Qiao), talked about the confusion that this "likes and dislikes" were difficult to sweep away:

As for Jin Gengyin, the more he is ten years old, and the likes and dislikes have not yet been swept away and cleared. Gai Zhao was ashamed, he was afraid, and he regretted that I was inexhaustible. [11]

<h1 class="pgc-h-arrow-right" data-track="148"> ii. Transformation: Guard against the mind and body</h1>

In fact, from the seventh year of Jiajing (1528), Zou Shouyi had already reflected on the method of working his mind and began to change. In this year, Zou Shouyi fell ill at the Nanjing official office, and wang Geng, Xue Kan, Qian Dehong, and Wang Qi came to visit the sick and discuss their studies, and Zou Shouyi helped him to lie down and listen. It was during this study that his thinking began to change. Geng's "Biography of Mr. Zou dongkuo" contains:

One day of illness, the same door Wang Xinzhai, Xue Zhonglikan, Qian Xushan Dehong, Wang Longxi Qi came to discuss, Mr. Lying down to listen, tasted self-examination: "Once upon a time, things were thought about, and it was not yet popular on the body, and it was inevitable that the clouds would be extinguished. ”[12]

Zou Shouyi also mentioned this change in the "Friends of Jian Junliang Boguang":

Near Ru Zhi (press, Wang Geng), Shang Qian (press, Xue Kan), Dehong (press, Qian Dehong), Ru Zhong (press, Wang Qi) brothers have been taught in vain, helping the sick and lying down to listen to it, but they know that the meaning of extinction has always been, and they are still aware of the matter, not the ontological popularity. My mind is shrewd and spiritually aware, vast and everlasting in the sun and the moon, and the abyss is in the constant flow of rivers, which is obstructed, some is delayed, sweeping and deciding, seeing the body again, so the ancients created the second so, the upside down, and then, just want to finish this constant as usual body ears. Nighttime inspection, good sense of vigilance. [13]

Zou Shouyi woke up to the fact that the previous work of abstinence was only recognized on the matter, and it was inevitable that he would think of the thoughts and extinctions, and that he was still one layer away from the ontology of conscience, and that he must directly do the work of "sweeping and deciding" on the body in order to maintain this "body that is always as usual", so he is afraid of the ontology of conscience as the ultimate work. Judging from the righteous requirements of Yangmingxue itself, the ontological content of "mind is reason" stipulates that each person "must realize from his own mind and not seek it from the outside",[14] So in terms of work, this "mind" should also be the "mind ontology" that is intrinsically consistent with the ontology, which can be deduced from the situation. Previously, the reason why Zou Shouyi exerted force on the form of his mind may have been due to the "entanglement of old habits" on the one hand, that is, the strong inertia of Cheng Zhu Lixue's way of respecting the work, on the other hand, his Yu Yangming's theory must also have a process of digestion and understanding. Regarding the change of ideological understanding of Zou Shouyi's gongfu path, Wang Qi has a complete summary in the preface written for Zou Shouyi's seventieth birthday:

Taste: "I also abstained from doing things in the beginning, and I was afraid of thoughts, and then I was afraid of the entity." The husband is afraid of the deeds, and checks the signs, and the end of the mind; the one who is afraid of the thoughts, although he is guarded against the beginning, has not yet been free from the disturbance of birth and death; if the husband is afraid of the body, he will always see the nature and become one. The one who thinks, the popularity of the ontology; the one who does the work, the use of the ontology. Harmony and illumination, the day to change the business, there is no replica of the end of the inside and outside can be said. "This gentleman's learning also. [15]

The three-level summary of the points of this effort is actually from Zou Shouyi's self-statement, which is recorded in many places in his collection of essays, and here are two examples:

The work of caution and fear, although the name is the same, but the bloodline is different. Guard against fear of things, know things without knowing things; guard against fear of thinking, and know things without knowing the essence. The body is afraid, does not see or hear, the emperor rules and the emperor, the often vain and the spirit, then the indifference, the non-first, the Vientiane Senran; has not been after, the thoughts are worried, consistent.

Recently, when I came to studying, I was mostly interested in learning, and I did not pay attention to the practice of fear, so I thought that I was hindering the nature of nature. Therefore, the spirit is floating, and there is no place to return to the roots. There are those who are willing to use the work of abstinence, but they are only pointing at things, taking care of thoughts, and never seeing or hearing from nothing. Invisible and invisible, invisible and sound, but everything is everything, nothing can be seen. The Thousand Saints have a clear destiny and a clear deed to God, and it is precisely the knowledge of the micro that is known. Therefore, introspection is not guilty, there is no evil in the will, and it is straight to the heavens and the earth and all things, why should it be ashamed? [16]

Yang Ming's four-sentence principle of "the master of the body is the mind, the heart is the intention, the essence of the intention is the knowledge, and the place of the intention is the thing",[17] it shows that in the mental system, the relationship between mind and matter is embodied in a vertical structure of "heart-intention-thing", from the conscience-mind body of the transcendent layer to the "mind" of the experience layer to the "intention of the thing", each level can constitute the basis or focus point of work and theory, and the fear of things, thoughts, and ontology is based on the three shallow and deep levels of work, things (things) - thoughts (intentions) - The ontology (mind) is structurally identical. To abstain from doing things means to work external deeds, and to abstain from fear of thoughts refers to working on thoughts that have already occurred in the form. Zou Shouyi's work seven years before Jiajing focused on the level of thought and worry, and of course also covered the level of guarding against things, because the deeds of things always had to return to the "place of intention". However, the method of work from the bottom to the top is inevitably difficult and incomprehensible--abstaining from fear of things, knowing things without knowing things; guarding against thinking, knowing thoughts without knowing the essence, these two levels of change and uncertainty, are not the popularity of the ontology of conscience. Therefore, "it is necessary to recognize it from the ontology of conscience, and to avoid the difference between a thousand miles and a thousand miles." [18] Of course, since the mind and body are deep and subtle, it is not easy to recognize, and the conscience that we recognize in our daily life is often at the level of empirical consciousness wrapped in selfish desires and habits, and good and evil are mixed, and even if ordinary scholars recognize the fundamental significance of understanding in the mind and body, it is still inevitable that in practice, such troubles are still inevitable: "It is difficult to work, and the anger habits are up and down", in this regard, Zou Shouyi believes:

But it is only indebted to the real work... The shrewdness of conscience cannot be obscured, such as the sun in the sky, the illumination of vientiane, the silt beams of the building, and the response to things, and the body is even more restrained? Wind and rain frost dew, at any time to apply, and the body is more undulating? Fang is motivated by patience, and gain cannot be learned. [19]

The ontology of conscience is originally shrewd, not hindered by habits, material desires, etc., if it can take root in the mind body, it can conform to all things without stagnation, and it can not be contained by the external environment and have ups and downs. "Fruitful work" refers to the ultimate work that is directly rooted in the mind and body. Only by working the body with a consistent and constant spirit essence, learning and issuing, from the mind body to the form of the mind and the intention of the thing, thinking, things as consistent, then the person who thinks, the popularity of the body; the person who does things, the use of the body, straight to the heavens and the earth and all things. Only the ultimate work is the solution, and we must constantly try to adjust the foothold of the mind, dig deep into the centripetality, and constantly approach the body. "Mind-body" and "Tianli" are strange and vague in the experience of modern people's cognition, but in the classical era, in the Song Ming Confucians who believed in Tianli and pursued transcendent authenticity, concepts such as "ontology" and "Tianli" as the basis for the construction of world outlook values in the classical era were very intimate and living life experiences and self-evident consensus, even for ordinary Confucians who failed to prove the body. Therefore, taking root in the ontological side is the ultimate work and the first righteous work, which has become the ideological consensus of Yangming scholars. In short, the seven years of Jiajing were a turning point in Zou Shouyi's study, and the precautions since then have said that whether it is the entry of work into the realm or the ideological righteousness, they are constantly enriched and perfected on the basis of "ontological fear".

<h1 class="pgc-h-arrow-right" data-track="151" >3. Don't be afraid of practical work</h1>

Of course, recognizing that "guarding against fear of the mind body" is the ultimate work, and the real practice and even dwelling in the mind body, the former belongs to knowledge, the latter belongs to the action, and it takes arduous and even a long process of hard work to practice from knowing, so this section focuses on Zou Shouyi's practice of abstinence. This process, from the seventh year of Jiajing to the thirty years of silent understanding of the mind and body of Jiajing, Zou Shouyi experienced twenty-three years of hard work and tempering process. The specific content of the abstinence from fear of the mind and body, in general, is that the metaphysical body runs straight through the form of daily use, and the inner mind body guards against fear, and runs through the outside, that is, the external ritual festival of loving relatives and respecting the long, the three hundred ceremonies, and the three thousand prestige, the body uses both inside and outside, and the positive enrichment of conscience and negative prevention of qi and selfish desires go hand in hand. [20] Zou Shouyi often emphasized the precautionary practice of kung fu as the first meaning of conscience, with "guarding against the true body" and "the ontology of kung fu is the same"[21]. The gradual cultivation characteristics of the work of abstinence are different from the work of Wang Qi's "seeing in the conscience", the mind and body are directly under the responsibility and sweep away selfish desires, that is, the so-called "sexual" work. In Zou Shouyi, focusing on the mind and body, sweeping away acquired experiential consciousness and selfish desires requires a period of work, that is, the gradual work of "reversing" and "restoring the body", which is the study of "SeRen" that Zou Shouyi often reveals:

Recently, I have been convinced that the study of Sejang is really the continuation of the True Pulse of the Sacred Gate by the Wugong, that is, this is the Master, that is, this is the care, that is, this is the popularity, that is, this is the fragment, and it must be breathless, and it is not the essence of conscience. [22]

"Serjutsu", out of the "Book of Poetry, Wei Feng, Qi'ao", has the meaning of solemnity, rigor, and prudence, and the "University" quotes this passage, with the stages of "Cutting And Pondering- Serjuging-Hehur-Hehur-Unobtrusive" respectively corresponds to the entire cultivation process of the gentleman's "Taoism- Self-Cultivation-Gongli-Weiyi-Sheng De Perfection". However, Zou Shouyi's intention of "holding up the word 'Serju' as the right pulse of the Thousand Saints"[23] was not the cultivation work of zhu Zi's "University Chapters and Sentences" referring to in the stage of "saying the grandeur of his virtues" [24] (i.e., 恂栗). He equates the merits of "Serjushri" with the merits of abstinence, and expands them into the whole process of work from "Taoism" to "Virtue and Perfection": "Self-discipline and self-fear, self-violence, and obedience from top to bottom, from the past, from left to right, three thousand three hundred, nothing more than the Milun of Seren." [25] "Seren" refers to the two sides of the work of concentrating on the mind and body to cultivate the original essence and sweep away selfish desires, which is embodied in the characteristics of conscientious and prudent work, and is actually the same as the work of fear. His poem Yun: "Good from the root of the serpent",[26] is also an image of his strict and cautious gradual cultivation of the road to self-description.

Yang Ming advocates conscience in things and things, and does not advocate retreat from the world. Zou Shouyi faithfully inherited the practical orientation of conscience, and his way of tempering and improving had two major aspects: first, he consciously sharpened the mental work of conscience in rural construction, which is limited in space and will not be repeated in this article; second, he actively promoted the lecture and benefited from the persuasion and guidance of his fellow practitioners at the lecture and the encouragement of reflection. Here are a few:

In the tenth year of Jiajing (1531), Zou Shouyi, on his way back to recuperation, passed through Suzhou, Changzhou, Huizhou, Shaoxing, and Hangzhou, visited the tomb of Yang Ming, gathered at the Tianzhen Academy, and studied with his fellow Taoists all the way, and after returning to Anfu, he wrote to his friend Wei Xue (1483-1543, Zi Cai, No. Zhuang Qu):

He returned to the south to help the sick, received the teaching of the medicine stone, and was very happy to look up. Don't come to be naïve, hang the Orchid Pavilion, prepare for the introduction of the teacher and friends, and be very alert. I know that in the past, there was still a lot of contrarian expectations, even if it is said that it is only in the middle of the billions, if you say it step by step, although it is biased, it is still practical learning. [27]

In the spring of the thirteenth year of Jiajing (1534), Zou Shouyi, Nie Bao, Luo Hongxian, and others convened a lecture on Qingyuan Mountain attended by the Jiuyi people of Ji'an Province, after which he wrote to Wang Qi:

Qingyuan reunion, comrades four episodes, grinding to hide, even police. The first enlightenment used to be compared to imagination, thinking that it was a merit, and regurgitating a layer of obstacles. But it is necessary to see the heart, but to know this taste. If you take the idleness of the map as your original mind, the farther you go. This is what my brother should teach the priest to be discerning and discerning. [28]

The above two books reflect Zou Shouyi's introspection in his early years, and the exposition of doctrine is inevitably "contrary to expectations" and "compared to making things up", but it is an obstacle to hard work in the field, which is Zou Shouyi's reflection on the limitations of "enlightenment". In the following years, Zou Shouyi exchanged letters with his friends and emphasized "guarding against fear and practicing merit", which was also the self-way of his hard work.

In the fourteenth year of Jiajing (1535), the later scholar Hong Ziming raised the confusion of hard work to Zou Shouyi: "Poverty and poverty, moving and pulling, leaving the rope for a long time, it is difficult to work, and the habit of anger is ups and downs, although the wisdom of conscience cannot be extinguished, it is also like the day in the clouds, it is difficult to clear up." Zou Shouyi replied: "Just owe but the real work... If you have always been limited and do not get rid of it, then Ziming is afraid, a few bones are exploited, and in the end there is no perfection by the golden essence, and it is inevitable. ”[29]

At the end of the fifteenth year of Jiajing (1536), after the completion of the Anfu Retro Academy, Zou Shouyi "consulted with comrades at the time", and he talked about his own work status in his letter to friends:

Desperate for lust, deeply seeking heavenly opportunities, and ashamed of what has not been achieved. The spot check disease is still in the path of the law, so it cannot transcend the surface of all things. [30]

Zou Shouyi's precautionary work during this period focused on cutting off selfish desires and habits, but he was inevitably affected by them from time to time. The specific manifestation of "following the rules" is that "wrapping up in the world, imitating in the world, relying on thinking, and being afraid of the true body, judging that it can not be condensed." [31] In a letter to his colleague Wu Ti (1502-1568, zi Si Cheng, Shu Shan), he said: "The one who follows the rules refuses to take responsibility, but only recognizes the victory of respect over slackness, the victory of slackness over respect, and the realm of the crane. Realm abrupt, ambitions floating, practice homework, An Neng Ri Yan, Ri Wu Yi Ya? [32] This state of wanting to fight refers to both ordinary scholars and the obstacles faced by Zou Shouyi's own work. Therefore, "My generation has no other way today, as long as it is truly determined, it will be moved to know the good, it will be changed when it is known, and there is no reason to follow, and there is no tolerance." Otherwise, the old habits have not disappeared, and new diseases are nourished, after all, they cannot be innocent of ambition. [33] The fundamental path to resolving the entanglement of reason and desire is to start from the perspective of sincere determination, as Yang Ming said, "My generation is working hard today, but we must be sincere for the heart of goodness" and "we must establish a heart that must be a saint",[34] This can be said to be the consensus of Yang Ming scholars. There are many quotations about aspirations in the Records of Transmission and Practice, such as when the disciple Xue Kan asked "I am afraid that these private intentions are not true", Yang Ming replied: "Always unbroken." Zhi Che, eyes and ears are all here, is Ann the truth? The heart of right and wrong is something that everyone has, and it is not false to ask for anything. Is it only to see from one's own mind, not to have another view outside the mind? [35] When Luo Hongxian discussed "discerning whether there is desire or not", he also believed that "the main place is to be slightly aware of the present mind." This feeling is very small, not zhizhi and qi concentration, that is, not self-seeing. [36] To detach from the intertwined stream of empirical consciousness, one must rely on the true power of the mind to trace back to the self-evident nature of conscience, which is used to determine the sight, ears, and all words and deeds. [37] In this way, we should not follow selfish desires, should not conceal ourselves, and should earnestly remove evil from good. After decades of hard work, Zou Shouyi gradually changed from following the habits of following the qi to dominating the mind and body.

In the spring and summer of the twenty-fourth year of Jiajing (1545), Zou Shouyi, Ouyang De and other Taihe comrades gathered to give lectures at the local Meipi and Gucheng Temples. After the meeting, he wrote a letter to Zhu Heng (1512-1584, Zi Shi Nan, Wei Ping, And Zhen Shan) in Wan'an, saying: "Xuhui Ancient City, Comrade Xian Ji, Cut Yourself Zhen. Floating support, in the end, it will not help, you must fiercely complain about Ai, wash from the heart, cancel the rebellion, do not dare to be reckless, and the spiritual lifeline has a destination. [38] In addition to embodying Zou Shouyi's unruly and down-to-earth style, "The lifeblood of the Spirit of Shu has a home" is really a very objective expression, and it is difficult to see whether it is the common encouragement between his peers or his personal self-satisfaction. His changes are more evident in another epistle from the same period:

Benefiting from the grace of the first master, he was able to not be vulgar and pursue the eternals, although he rose and fell to his reputation, he was in a special shape, but I showed that I was true and pure, and I had self-determination... Juhua Gai, into Meipi, Liang Peng four episodes, heaven and chance touch, no to learn, no to non-happy, all of them are first teachers To cultivate Yeli also. [39]

This was written about four or five years after Zou Shouyi returned to his hometown, that is, around the twenty-fifth year of Jiajing. After experiencing the external tests of the eunuch sea and decades of practical skills, he changed from the negative work that was mainly based on curing selfish desires to the positive work of the mind and body. "Manifest truth and purity" is the mind body, "there is self-determination" to show that the grasp of the mind body is stable, "the heavens and the machine touch, there is no going to learn, no going to be happy" In this period, he wrote a lot of letters to his friends and fellow travelers, [40] it means that the tormented state of reason and desire to fight has gradually subsided, the natural happiness of the mind and body naturally appears, and no matter whether the outside world rises and falls, the sense of silence or silence, the mind and body can no longer be disturbed by it. At this point, the improvement of his kung fu realm is obvious.

Although Zou Shouyi advocates working hard in the present moment of human life, on the other hand, meditation is also one of the ways he works hard. The improvement of the realm of kung fu, in addition to the self-cutting needle between the fellow practitioners at the lecture, also benefits from the work of cultivating the mind and body in silence. However, because Zou Shouyi adhered to the Confucian position of the world and did not advocate retreats, there are few records of retreats in his collection. Broadly speaking, although the method of meditation is often consumed as a "primary school worker" in the teachings of conscience because of the Confucians' ji shi nature, its status is not high; although the experience of meditation does not necessarily become the only sign of enlightenment of the mind body, and those who have this experience often do not easily show it, many theologians have gained great things through this body meeting, and even the pattern of thought has changed since then. Almost invariably, their method of witnessing the body adopted the method of meditation, as did Wang Yangming, Luo Hongxian, and many theorists who have witnessed the body,[41] zou Shouyi's own leap forward in the realm of gong, also during the retreat of the Summer Wugong Mountain in the thirtieth year of Jiajing (1551).

<h1 class="pgc-h-arrow-right" data-track="152">4. Contemplation of the mind and body</h1>

Judging from the process of mental cultivation, the work of stabilizing the mind and body is not achieved overnight, and it is necessary to always keep one's duties, be vigilant against selfish desires and habits, and always sharpen the situation. This work is more precise and strict, and the improvement of the heart is also gradually improved:

In the summer of the twenty-sixth year of Jiajing (1547), Zou Shouyi and Liu Bangcai traveled to Lushan Mountain together, traveling back and forth for more than two months, and gathered with their fellow taoists to talk all the way. After hui'an fu, he wrote to Liu Bangcai:

Kuang Lu back and forth, sleeping and eating together... Yesterday, the lotus pingzi, this trip is like molten gold, melting and refining. [42]

In the twenty-eighth year of Jiajing (1549), Zou Shouyi's lecturing activities were very intensive: during the Duanyang Festival in May, he and Luo Hongxian went to Yongfeng County and met with Nie Bao to discuss; in autumn, to Jishui County, they met with Luo Hongxian and others at Xuantan; on the way to Chong Xuan, they gathered in Nanchang to give lectures; in mid-autumn, they met with scholars from Zhejiang, Jiangxi, and Nanzhili in Longhu Mountain, Jiangxi. On the way back after the meeting, Zou Shouyi gathered with local colleagues all the way to talk. The trip lasted three months and returned to Anfu at the end of the year. In his letter to the Cheng Zhu scholar Zhang Yue (1492-1553, Zi Wei Qiao, Jing Feng), he talked about the gains brought about by the lecture along the way:

Duanyang waits for Shuangjiang's brother to return, dengling the pavilion of the void, chongyang before the trip to Chongxuan, with the Nian Nunnery of the kings gathered in Xuantan, cut themselves to the zhen, the day is solid, in the Holy Gate Yong virtue yong words, intimidation, glimpse of the vein. [43]

On the first day of February in the twenty-ninth year of Jiajing (1550), Zou Shouyishou was sixty years old. Doctor Jiuyi of Ji'an Province, his disciples, relatives and friends went to the Retro Academy and held a Renshou meeting for him attended by more than a thousand people. At the birthday celebration, Zou Shouyi realized that "the heart of a pure child is exactly the nourishment of the realm." [44] Here, in contrast to the above-mentioned twenty-six years of "this trip is like melting gold, melting and refining", and twenty-eight years of "peeping into the vein", it is obviously not an understanding in the sense of thinking and understanding, but the true use of "cutting oneself and being firm in the day", and it is also accompanied by a more profound examination of one's own mind:

Remembering the Shi men cast for thirty years, so far the establishment of a stable life has not yet been stable, only because the habit has not been washed, the entanglement has not been cut off, so the virtue is like a hair, and the silent and odorless special branch, the situation is greater than Maohu?

In this letter from Jiajing to his eldest son Zou Yi around twenty-eight years ago, Zou Shouyi made a strict reflection on his work situation:

Near and comrade in the province, the past is more precise, but know that the past is superficial, but the avoidance is obviously remorseful, is the middle of the subtle, how much scum is in. It must be to overturn the usual stubbornness, brush it violently, and look straight for the face of the shrew, then the old habit is polite, and the delicate cannot be retained. [45]

The "unwashing of habits and entanglements" here is not a state of entanglement in the early years of initial hard work, but with the more stable grasp of the mind and body, the reflection on desire habits is more in-depth and subtle, and the degree of hard work is more precisely expressed. For example, during Luo Hongxian's retreat in his later years, after more than twenty years of rigorous cultivation, the torture of human nature was still to the point of sweating and not wanting to live for a long time. [46] Zou Shouyi's reflection here is also a profound reflection on the surface of moral consciousness and dark consciousness, which transcends shallow human desires and is a higher demand of moral rigor. Mr. Mou Zongsan believes: "Sin and evil are concepts in moral consciousness. The stronger the moral consciousness, the deeper and more pertinent the concept of evil, and only in moral consciousness can sin be truly eliminated. [47] Therefore, deeper reflection in the subtleties of the mind is precisely the embodiment of a brighter mirror of the mind and a sharper sense of the habit of discerning qi.

If he was a practical worker, he finally achieved a breakthrough in the thirty years of Jiajing (1551). In the summer of that year, Zou Shouyi and his three sons Zou Yi, Zou Mei, Zou Shan, Sun Zou Dehan and Zou Dejun gave lectures and took refuge in Wugong Mountain. Zou Shouyi sat quietly for more than 100 days, during which he "meditated" on the mind and body. According to Zou Dehan's "Biography of the Emperor of Wenzhuang Province", Gengji Article:

Next year, walk in the wugong mountains and sit for more than 100 days. One night, he sighed, "It's hard for a husband to learn to be with the gods!" The learning of the saints, the ravages, the abyss, the vastness, and what to rely on! If you don't learn this, you can't teach, and if you don't teach, you can't learn. So he said to his disciples: "Confucius is seventy and not excessive, and my seventy are determined to learn." "In the beginning, those who do not know are called the emperors of the house. [48]

What Zou Shouyi said to his disciples here is not a modest statement, but is related to the enlightened mind. According to Geng's Biography of Mr. Zou of Dongkuo, Zou Shouyi's teachings during this period were multi-master and tacit:

Mr. Shi taught the language of multi-lord meditation, that is, "Tacit knowledge is not tireless purpose." Zi Si was afraid and did not hear or see, it was precisely the work of silent knowledge, which came from Tang Yu's Dao Heart. The last chapter, 'Heavenly Load, Silent and Odorless', is the beginning of this silent understanding of the pole "Cloud." There is a person who tastes Mr. by provenance, Mr. Yun: "Shun and reverse realm, just rain and rain, provenance moderation, just silence." There is no impurity in this. ”[49]

In the same year, Zou Shouyi wrote to his colleague Lü Huai (around 1492-1572, the character Rude, the trumpet stone), talking about the summer wugong mountain acquisition: "Day and night resentment, introspection, began with the whole life of the whole return to the context of the progress of the way. [50] In the same year, he also wrote a letter to his colleague Ouyang Yu (Zi Ru Zhong, number Sanxi) also said: "To avoid summer martial arts, there is self-adaptation, in the whole life of the return, settling down, feeling that there is progress, repentance and false views, it is really a time of the Pavilion!" [51] The following year, he wrote a letter to Nie Bao that expressed a similar meaning: "To go to Xia to escape the summer martial arts, it begins to be thorough: to know it silently is to be tireless in its foundation." ”[52]

Zou Shouyi and his colleagues have repeatedly talked about the harvest of the Summer Martial Arts Mountain, repeatedly stating what does it mean to "tacit understanding" and "full return for all life"? "Silent consciousness" comes from the Analects of Shu Er, and Zhu Zi explains: "Silent knowledge is the existence of all hearts without words." Yang Ming explained: "'Silent knowledge' is therefore necessary to have knowledge, and not to violate it all the time like a fool." [53] Zou Shouyi's grandson Zou Dehan also said: "Give the Great Father the will of tacit understanding, and the precepts should not be passed on in words." [54] In short, in the context of the theorists, "tacit understanding" refers to the understanding of the Tao body without resorting to words, but directly from the mind to understand the meaning. "Silent consciousness" in Zou Shouyi is the mental understanding of the mind where the mind and body do not hear or see. In the book on the study of the Answering Men, Zou Shouyi's interpretation of "tacit understanding" is consistent with the above Geng's orientation, and it is also closely related to the context of "Zhongyong":

To know it silently is to be tireless in its purpose. The book "Zhongyong" is the invention of the word "mo". The word "silence" is only seen by the saint in a few sentences of "Heavenly Words". Zi Si cautioned not to see, fear not to hear, is the work of tacit understanding. Not seeing or hearing, not seeing and not hearing, that is, seeing and not seeing, hearing but not hearing, not seeing, that is, the body and objects are not left behind, so it is called "micro-manifestation". The word "micro" comes from Tang Yu's "Dao Heart Wei Wei Wei". The last chapter, "The Load of Heaven, Silent and Odorless", is the result of this silent understanding. [55]

To guard against fear in the form of the mind and body that does not see or hear is to meditate on the work. The last chapter of the Zhongyong, "Heavenly Load, Silent and Odorless", refers to the thorough understanding of the Dao body beyond the realm of sound and odor, which is the highest realm of "silent awareness" work. Regardless of whether the external situation is favorable or not, keep the mind body clean, carry out the upper and lower inside and outside, and all circumstances are integrated into the clean mind body. In addition, the realm of "silent mind-body" can be referred to with the invention of Zou Shouyi's answer to the doorman's question:

Conscience is pure and good, like the water that stops, and everything is illuminated. We can guard against fear and not depart, so as to return to the beginning, although we are full of energy, we are always shrewd. [56]

Always be afraid, keep the shrewdness of the mind body, and all the things in the world, movement and stillness and obedience are returned to the mirror-like mind body. Isn't this a portrayal of Zou Shouyi's own cultivation realm? He often used the phrase "all life and all return" to express the fear of penetrating the ultimate realm of metaphysical and downward form. At this point, quite similar to Yang Ming's "only this conscience is sufficient" after the rebellion of Jiang Youping Chenhao, Luo Hongxian opened up the realm of movement and stillness in his later years. Although Zou Shouyi did not leave an empirical description of the enlightened mind body, and the witness body was not necessarily accompanied by mysterious experience, judging from the above-mentioned Zou Shouyi's repeated mentions of this matter to his colleagues, he attached great importance to Jiajing's thirty-year summer work. Because Zou Shouyi has always advocated understanding in the "movement" of humanity and daily use, he himself is also very suitable for the work path of teaching, meeting friends, and the practice of the villagers. Therefore, judging from the above documents, we can basically confirm that during Zou Shouyi's teaching and retreat at Wugong Mountain in his youth, he had a qualitative improvement in his efforts to enter the realm by guarding against the work of contemplating the mind and body and penetrating the movements.

On the other hand, judging from Zou Shouyi's poems during the summer martial arts, "the years will be fully returned to the pulse, and Pei Shu will not forget Yi Ye Gong",[57] indicating that at this time, Gongfu is still in the stage of having a Fa, and compared with the gongfu rank summarized by Wang Qi, it has not yet reached the realm of forgetting. When Zou Shouyi was seventy years old, the preface to the birthday celebration written by the three fellow Daoists all praised his cultivation realm with great certainty. Zou Shouyi's friend Chen Jiuchuan said:

Yu Guandongkuo uses solid and precise labor, and his speech conscience is ontology, which is true and sees the same as Hao, and Comrade Hai Nei lai Yan. [58]

According to Zou Shouyi's explanation, "Zeng Zizhi was called a sage: 'Qiu Yang is violent, Jiang Han is violent, and He is unavoidable.'" 'He who is blind, white and melting, is only the essence of the essence.' [59] He also said: "The wisdom of conscience, the same as the steaming people, the original self-indulgence, the original self-sufficiency, the constant sense of silence, the constant god, the constant emptiness, the constant straightness, and the constant conformity of the grand duke." [60] "皜皜" here refers to the ontology of conscience that is not unadulterated and is one of silence. Jiuchuan praised Zou Shouyi for not only being solid and precise in his work, but also seeing the essence of conscience. Wang Qi said:

The first master tasted: "If you are cautious and do not see, and if you do not hear fear, then God dwells; if God dwells, he lives in anger, and the immortals who live for a long time see it, which is nothing more than that." "Is it said that people don't hear it?" It is also known that there are words and ears for doing things. Mr. Faith alone is not doubtful, not confused by strange techniques, so the age of seventy, audio-visual not fading, and the spirit is strong, not one in the gods, can it be? [61]

The "god" of "one is the god" is not the "god" in the physical and spiritual sense of Taoism, but refers to the conscience mind and body in the context of conscience. Wang Qi said that Zou Shouyi's late years of physical appearance in the appearance of the audiovisual and vigorous spirit are the actual effects of the work of abstinence, and "one is in the divine guard" means that he has been able to calm the conscience of the mind. Chen Jiuchuan and Wang Qi's evaluation of Zou Shouyi is basically the same, and both admit that he has true evidence of the ontology of conscience. In addition, in Luo Hongxian's epitaph for Zou Shouyi, there is a general comment on his achievements in practicing the science of conscience for more than forty years:

For more than forty years, the lack of learning, but the encryption, the cover into the unknown number of ... The decline of the Tao, the soldier has no commitment, so he has to vigorously think that he is the first to gallop. From the beginning, he devoted himself to practice, and there was no less doubt, but he was afraid that his words were not clear; he had already spoken with his heart and words, and his words and voices were in response, but he was afraid that his transmission would not be widespread; for a long time, he was spiritual and spirited, there was no two things, and he rejoiced in the day and night, and he did not know what was in me, and what was in the people, and he forgot about it, and he did not realize it. [62]

Here is a summary of Zou Shouyi's entire journey of learning in the context of the differentiation of Wang Xue, in which the Tao and self-cultivation were not contrary to each other: in the early years, he taught extensively while practicing practical skills, and then "the heart and words, words and voices", the work of the heart and the external words and deeds were integrated, and the work of the heart was further deepened, and then "the spirit of the spirit, there is no two things", the mind and body took the qi habits, penetrated the inside and outside, and perfected the state of self-sufficiency of both people and me. Based on this document, it is difficult to deduce that Zou Shouyi was already in the realm of conscience in his later years, as Yang Ming and Wang Qi were, after all, there were very few Confucians who could realize the ultimate realm. However, there is one thing that Zou Shouyi and Yangming scholars have in common--"I don't know how many advances are made", which is Luo Hongxian's general comment on Zou Shouyi's lifelong hard work, which is similar to Luo Shouyi's disciple Hu Zhi on the entry of his teacher's life's work: "If you don't see it, you will not stop it." [63] Although the Yangming scholars have different methods and approaches, and different realms, the overall trend is the same, showing a process of continuous improvement and leap from the metaphysical empirical consciousness to the realm of sexual heaven, presenting a process of continuous deepening and expanding the self-cultivation of the mind, never ending upwards, from doing something to doing nothing, pointing to the realm of heavenly virtue that is endless and popular.

The description of the work process in this article with Zou Shouyi as a case case is not only to add a new example to the form of work that leads to conscience for gradual cultivation, but its significance lies in the fact that, first of all, Zou Shouyi's work process of realizing conscience is different from Wang Qi's "upward opportunity" approach to the mind body with a clever posture, and it is also different from Luo Hongxian's meditation experience of obtaining the body through years of meditation, and he is more typical in Yangming Post-study: under the premise of the mainstream approach of the work of establishing the root mind body, he emphasizes the practice of gradual cultivation to conscience and embodied in the daily use of humanity It is the inheritance of the solid side of Yang Ming's conscience gongfu approach, suitable for most scholars, and he himself has the reputation of "Zengzi" in the same door;[64] His work process is also exemplary in Yangming's post-study: in his early years, he abstained from fear of thinking under the form, and after seven years jiajing abstained from the metaphysical mind body. From the initial battle of rational desires to the negative work of curing selfish desires, after the work is stabilized, it becomes the positive work of the mind and body to dominate, and then to reflect more deeply in the subtleties of the mind, gradually for many years, and finally in Jiajing for thirty years to meditate on the mind body, for its fear of work and breakthrough improvement of the realm. This process presents the process of deepening, expanding, and leaping from the self-cultivation of the mind from the metaphysical experiential consciousness to the state of conscience and the body. And from the literature expression, his work experience level is not typical and complete, and often the individual experience of work as an objective expression, if not the literature is carefully raked and combed, it is difficult to see the subtle changes before and after the work into the realm, which is also quite typical in Yangming houxue, so that researchers often ignore how the work practice of Yangming scholars is concretely presented, and how it is interconnected with their ideological principles. This shows that the research of Yang Ming Houxue also has an in-depth and pioneering perspective. Secondly, the enlightening significance of Zou Shouyi's case of conscience gongfu is that if we can sort out a large number of cases of the work practice of Yangming scholars and describe them phenomenologically, we can enrich the various forms of conscience work, which is conducive to in-depth discussion of the close relationship between the "work practice" and "work theory of righteousness" of YangMing to conscience, and deepen the interpretation of the latter. Third, on the basis of a large number of case combing, clearly present the conscience of the "heart-intention-knowledge-thing" of the conscience of the work node, which form of work maintains the inner strictness of conscience domination, what kind of work form leads to "false and mysterious", what kind of work form slides to the recognition of reason, "passion and wanton", so as to deeply explain the psychological basis for the change of the wind flow of the middle and late Ming Dynasty, and also provide a theoretical basis for the various manifestations of contemporary "Yang Ming xue fever".

Source: "Department of Philosophy, Sun Yat-sen University" public number

[(1)] See Zhang Weihong, "From Van to The Most Holy: Wang Yangming's Attainment of the True Mind of the Order of Work: An Investigation Centered on Wang Longxi's &lt; Enlightenment&gt;, &lt; Chuyang Huiyu &gt;", History of Chinese Philosophy, No. 3, 2013, pp. 92-99. "The Journey of the Yangming Scholar Luo Nian'an's Enlightenment of Conscience", History of Chinese Philosophy, No. 4, 2014, pp. 88-96.

[(2)] (Ming) Wang Qi: Preface to the Continuation of Mr. Zou Dongkuo's Excerpts, (Ming) Zou Shouyi, Dong Ping, eds., The Collected Works of Zou Shouyi, vol. 27, Phoenix Publishing House, 2007, p. 1348.

[(3)] "God Descends" canonizes the Book of Poetry, Daya King Wen: "King Wen descended, around the emperor. ”

[(4)] Zou Shouyi: "The Story of Fuchu Ting", Zou Shouyi Collection, vol. 8, p. 448.

[(5)] (Ming) Wang Shouren: In the Records of Transmission and Practice, edited by Wang Shouren, Wu Guang, Qian Ming, Dong Ping, and Yao Yanfu: The Complete Works of Wang Yangming, vol. 1, Shanghai Ancient Books Publishing House, 1992, p. 23.

[(6)] (Ming) Luo Hongxian: "Jia Yin Xia's Travels", Shilian Dongluo's Collected Writings, vol. 12, Ming Wanli 44th Year Chen Yuting Preface, p. 36.

[(7)] For the above quotation, see Zou Shouyi: The Deeds of The Emperor of Yizhai Province, Genealogy of the Seven Cultivators of the Zou Clan of Cheyuan, vol. 8, Sixth Year of the Republic of China (Anfu County Museum Collection), p. 9.

[(8)] Zou Shouyi: "The Preface to the Ren Nandu of the Ren Nandu of the Dragon Emperor Daoheng of the Eastern Dragon of the Clouds", Zou Shouyi Collection, vol. 4, p. 176.

[(9)] Lu Xiangshan said: "Good is inherent, but evil is the opposite." "Quotations", Lu Jiuyuan Collection, vol. 34, Zhonghua Bookstore, 1980 edition, p. 400.

[(10)] Zou Shouyi: "Jian Zhang YiJing", Zou Shouyi Collection, vol. 13, p. 668.

[11] Zou Shouyi: "Gifting The King Kong Bridge", Zou Shouyi Collection, vol. 2, p. 43.

[12] (Ming) Geng Direction: The Biography of Mr. Zou of Dongkuo, The Collected Works of Zou Shouyi, vol. 27, p. 1383.

[13] Zou Shouyi: "The Friends of Jian Junliang Boguang", Zou Shouyi, vol. 10, pp. 492-493.

[14] Wang Shouren: On the Records of Transmission and Practice, The Complete Works of Wang Yangming, vol. 1, p. 21.

[15] Wang Qi: "Shou Zou Dong Kuo Weng Seven Gong Sequence", Zou Shouyi Collection, vol. 27, p. 1413.

[16] The above quotations are respectively found in Zou Shouyi: "Recording the Lectures of Zhu Youju and Answering the Public Inquiry of the Two Cities and Counties", Zou Shouyi Collection, vol. 15, p. 734; "Jian Yu Liuxi", "Zou Shouyi Collection", vol. 11, pp. 551-552.

[17] Wang Shouren: On the Records of Transmission and Practice, The Complete Works of Wang Yangming, vol. 1, p. 6.

[18] Zou Shouyi: "Answering Zhou Shunzhi", Zou Shouyi Collection, vol. 10, p. 503.

[19] For all of the above quotations, see Zou Shouyi: Jian HongZiming, The Collected Works of Zou Shouyi, vol. 13, p. 679.

[20] See Zhang Weihong, "Analysis of the Theory of Fear by Zou Dongkuo, Scholar of Jiangyou Wangmen," Contemporary Confucian Studies, No. 14, Center for Confucian Studies, Central University, Taiwan, June 2013, pp. 157-193.

[21] See Zou Shouyi, "Answer to the Friends of Dongshan", Zou Shouyi Collection, vol. 16, p. 758; "Reply to Zhan Fuqing", Zou Shouyi Collection, vol. 13, p. 650.

[22] Zou Shouyi: "FuPu to Zhaodongqing", Zou Shouyi Collection, vol. 11, p. 537.

[23] Zou Shouyi: "Shu Guangde Fuchu Friendship Covenant", Zou Shouyi Collection, vol. 15, p. 739.

[24] (Song) Zhu Xi: "University Chapters and Sentences", Notes on the Four Books, Zhonghua Bookstore, 1983 edition, p. 6.

[25] Zou Shouyi: The Record of Shuixi Jingshe, Zou Shouyi, vol. 7, p. 431.

[26] Zou Shouyi, "Four Songs and One of the Nine Gangs of the Eastern Luling Commandery", Zou Shouyi, vol. 26, p. 1252.

[27] Zou Shouyi: Jian Wei Zhuang Qu, Zou Shouyi Collection, vol. 12, pp. 614-615.

[28] Zou Shouyi: "Jian Wang Longxi", The Collected Works of Zou Shouyi, vol. 12, p. 618.

[29] Zou Shouyi: Jian Hongziming, The Collected Works of Zou Shouyi, vol. 13, p. 679. According to this book, "Fu Yi Nan Returned, Sui'er Four Years", it is inferred that this book was written in the fourteenth year of Jiajing.

[30] All of the above quotations can be found in Zou Shouyi: Jian Wu Huangzhou, The Collected Works of Zou Shouyi, vol. 13, p. 672.

[31] Zou Shouyi: The History of the Yellow Pillars of Jian Cui, The Collected Works of Zou Shouyi, vol. 11, p. 552.

[32] Zou Shouyi: "Fu Wu Shu Shan", Zou Shouyi Collection, vol. 12, p. 594.

[33] Zou Shouyi: "Fu Zhao Shangxin", Zou Shouyi Collection, vol. 12, p. 605.

[34] The above quotations are respectively found in Wang Shouren: On the Complete Works of Wang Yangming, vol. 1, p. 27, and under the Records of Transmission, The Complete Works of Wang Yangming, vol. 3, p. 123.

[35] Wang Shouren: On The Complete Works of Wang Yangming, vol. 1, p. 27.

[36] Luo Hongxian: "Answering Li Ershou", Nian'an Anthology, vol. 3, in Wenyuange Siku Quanshu Jibu, vol. 1275, p. 44.

[37] The work of true determination, Yang Ming is also called "confident conscience", Wang Qi is called "faith and conscience", see Zhang Weihong, "The Theoretical and Practical Connotations of "Faith and Conscience": From Wang Yangming to Wang Longxi's Discourse", Academic Research, No. 2, 2016, pp. 36-44.

[38] Zou Shouyi: "Inspector of Jian Zhu Zhenshan", Zou Shouyi Collection, vol. 12, p. 615.

[39] Zou Shouyi: "Jian Cong's Brother Daoqi", Zou Shouyi Collection, vol. 11, p. 575.

[40] See also Zou Shouyi: Jian Zhou Shunzhi, Jian Fu Jiu'an Huang Zongbo, Jian Fu Mei Yang Zhi (see Zou Shouyi Collection, vol. 11, p. 564, p. 570, p. 574, respectively), Jian Wu Xueyu (Zou Shouyi Ji, vol. 12, p. 632), and Jian Cai Kequan Inspector Ii, Chapter I (Zou Shouyi Ji, vol. 14, p. 711).

[41] Yang Rubin argues that sitting still in the Ming system of mind often played a role in strengthening mental kinetic energy rather than driving it to silence and stagnation (see Ming Confucianism and Meditation, p. 34). At the same time, in addition to the Cheng Zhu school, which requires another explanation, most theorists have also experienced such a unique experience as "being in harmony with things" (see Shi Shi: "The Theologians and Enlightenment: Discussion from the Perspective of Meditation", Proceedings of the Third International Conference on Sinology: Chinese Thought and Foreign Culture, Institute of Chinese Literature and Philosophy, Academia Sinica, Taiwan, 2002 edition, p. 215). For another study of Confucian meditation, see Chen Lisheng, "The Meaning of Meditation in Confucian Self-Cultivation", Journal of Guangxi University, No. 4, 2014, pp. 1-12.

[42] Zou Shouyi: "Jian Liu Shiquan Junliang", Zou Shouyi Collection, vol. 11, p. 579.

[43] Zou Shouyi: "Jian Zhang Jingfeng Zhongcheng I", Zou Shouyi Collection, vol. 11, p. 546.

[44] Zou Shouyi: "Jian Chen Xishan", The Collected Works of Zou Shouyi, vol. 12, p. 606.

[45] For the above quotations, see Zou Shouyi: "Sending Bo Ziyi IV-V", Zou Shouyi, vol. 13, pp. 657-658.

[46] See Zhang Weihong, "The Journey of Yangming Scholar Luo Nian'an's Understanding of Conscience", included in the book "From Van to The Most Holy- Yangming Heart Study Of Kung Fu Essays", Life, Reading, and Xinzhi Triptych Bookstore, 2016 edition, pp. 51-54.

[47] Mou Zongsan, From LuXiangshan to Liu Fengshan, Shanghai Ancient Books Publishing House, 1999, p. 375.

[48] (Ming) Zou Dehan: The Biography of the Emperor of Wenzhuang Province, Zou Shouyi, vol. 27, p. 1365.

[49] Geng Xiang, "Biography of Mr. Zou of Dongkuo", Zou Shouyi Collection, vol. 27, p. 1387.

[50] Zou Shouyi: "Curator of Jian Lu Jian Shi", Zou Shouyi Collection, vol. 12, p. 614.

[51] Zou Shouyi: "Jian Ou Sanxi", Zou Shouyi Collection, vol. 12, p. 621.

[52] Zou Shouyi: Jian Nie Shuangjiang II, The Collected Works of Zou Shouyi, vol. 12, p. 584.

[53] Wang Shouren, "Liang Zhong's Sayings with Silence", The Complete Works of Wang Yangming, vol. 7, p. 258.

[54] Zou Dehan, "ShuwenZhuangfu JunjiaoYushou", Zou Shouyi Collection, vol. 27, p. 1355.

[55] Zou Shouyi: "Answering Hongsheng Qianheng's Treatise", Zou Shouyi, vol. 16, p. 777.

[56] Zou Shouyi: "Answering Wu Jiuting's Consultation", Zou Shouyi Collection, vol. 16, p. 764.

[57] Zou Shouyi, "Martial Arts for Summer Vacation with His Third Son and Second Grandson Deyuan Dejun", Zou Shouyi Collection, vol. 26, p. 1279.

[58] (Ming) Chen Jiuchuan: "The Seventy Preludes to Zou Gong of Shou Dasi Chengdong Kuo", Zou Shouyi Collection, vol. 27, p. 1410.

[59] Zou Shouyi: "The Farewell of the Autumn River", Zou Shouyi Collection, vol. 2, p. 48.

[60] Zou Shouyi: Preface to the Writings of Mr. Yang Ming, Zou Shouyi, vol. 2, p. 40.

[61] Wang Qi, "Shou Zou Dong Kuo Weng Seven Orders", Zou Shouyi Collection, vol. 27, p. 1413.

[62] Luo Hongxian: "Epitaph of Dongkuo Zou Cemetery", Zou Shouyi Collection, vol. 27, p. 1376.

[63] (Ming) Hu Zhi: "The Behavior of Mr. Nian'an", Henglu Jingshe Collection, vol. 23, included in Wenyuange Siku Quanshu Jibu, vol. 1287, p. 537.

[64] Zou Dehan's "Wenzhuang FuJun Xingluo": "Shimen has jointly pushed Zengzi, and who should be like Bo Chun under the letter." The Collected Works of Zou Shouyi, vol. 27, p. 1366.