在王陽明理學詩中，月的寂照被用來比喻寂感一體的境界，心體光明徹照身體，而無形軀滯著的局限。陽明以觀月悟性作為工夫教法，寂感是陽明後學討論的焦點，本體、工夫、以及儒家親民價值為一體是陽明學人的共識，從而凸顯了一體之仁、仁體流行的根本性問題。陽明晚年提出「良知即太虛」，以「道」來詮釋仁體流行的全體，理氣心相即為一，分別是道的條理、充塞、主宰等各維度；寂感一體是道的存在方式，並呈現為心身一如的本然之樂。陽明詩教的歌詩之法，即以寂感一體為原理，歌詩時發出元聲的身體，是心體流行之中和之氣的實體，亦即道體落實為樂之身體。元聲反映了心身一如之樂，在歌詩活動中良知感發身體同感共振，從而達到良知教育的廣泛效果。

In Wang Yangming’s Neo-Confucianism poems, still-illumination of moon is a metaphor for the state of still-induction integration, in which body is lighted up by mind and frees itself from shape limitations. Comprehending nature through Appreciating moon is Yangming’s teaching method of spiritual exercise, and still-induction is the focus of Yangming School’s discussions. Integration of substance, exercise and Confucian virtue as caring for people is Yangming School’s consensus, and therefore unifying humaneness or the activity of benevolence as substance as an essential issue stands out. Conscience is Tai Xu or Tao was used to explain the totality of the activity of Tao in Yangming’s later years, and according to the opinion, Li, Qi and Xin are the order, stuffing and domination of Tao respectively, of which still-induction integration is the existential structure, with Le as the keynote of mind-body unity. Based on Yangming’s singing poetry in his poetry enlightenment, with the principle of still-induction integration, Li of mind-body unity is represented as the body full of mean and harmony Qi resonating in the music of singing poetry, thereby conscience enlightenment could be widely disseminated among scholar-officials and common people.