Reference to Dao of Heaven in Evolution of Tranquility Skill —Focusing on Argumentation of Zhuzi, Wang Yang-Ming and Liu Ji-Shan

As we all know, the trend of researching into the subject of “the Dingjing skill” still flourishes. Therefore, although it is common for us to see terms related to Ding or Jing in the documents of Confucianism and Daoism in the Pre-Qin Period, there is still no systematic interpretation for inner context referred to by the Dingjing skill. As a result, the meaning of Dao of Heaven referred to by the skill cannot obtain further expansion. In view of this, the hostess would extend her achievements over the recent years in probing into the samadhi skill in “moderation,” “benevolence” and “justice” respectively focusing on Zhou Dun-Yi, Zhang Zai, Cheng Hao and Cheng Yi Chuan. Furthermore, she linked the interpretation paths on tranquility of Zhuzi, Wang Yang-Ming and Liu Ji-Shan and the reference to the Dao of Heaven they were likely to touch upon from the angle of “feeling tranquil without desire” pertaining to “tranquility,” the second half of Zhou Dun-Yi’s Dingjing skill. With respect to the structure of their argumentation, the hostess first manifested Zhuzi’s practical response to the thesis of “tranquility without desire” during his meditation and in his argumentation of justice of Nature and human desire pertaining to how he interpreted the mode of “the co-construction of respect and tranquility.” However, in the process of unfolding this, the hostess adopted scholar-physician Zhu Dan-Xi’s theory of ministerial-fire to complement the argumentation to see through the perspective on how the Song School transformed human hearts and desires. With the successful connection of medicine and Confucianism skills, she probed into the theory of mind is nature and mind is principle in Wang Yang-Ming’s standpoint of attaining to innate conscience from a different angle, which actively put respect and tranquility into practice and focused on Nature in one’s original mind. Different from Zhuzi or Zhu Dan-Xi’s mode of “the co-construction of respect and tranquility,” Wang’s developed the metaphysics of innate conscience. Last but not the least, the hostess, under the guidance of Liu Ji-Shan’s skill of “respect leads to sincerity, and sincerity brings one close to Nature,” discussed the perfect implementation mode of the foundation and application of “inner tranquility and outer respect” of Liu Ji-Shan when he upheld respect to carry out self-reflection while corresponding to the reference to tranquility in the substance of Dao of Heaven of Zhou Dun-Yi.