Chapter 3 roll up
Xu Ai (1488-1517), courtesy name Ren and nickname Hengshan, was born in Yuhang, Zhejiang. He was one of Wang Yangming's earliest disciples and also Wang Shouren's brother-in-law.Xu Ai is a typical inner sage talent, and can be said to be Yang Ming's "Yan Hui".In the seventh year of Zhengde (1512), Xu Ai began to record the conversations of his husband on learning one after another, and compiled the cost.But Xu Aiying died young at the age of 31.During his lifetime, he always hoped to be a father for Wang Yangming, and later Qian Hongde fulfilled his last wish.
In all the theories of "Gewu" in "University", the old version is regarded as the correct one, which is also what the former Confucianists said was wrong.Love begins to be horrified when you hear about it, then doubts it, and then you think about it with all your heart, intertwining each other, using quality to your husband, and then knowing what your husband said, like the cold of water, like the heat of fire, it is absolutely "a hundred generations to be a sage without confusion" Those also.Mr. Mingrui is bestowed by heaven, but he is calm and easy, and he is not fussy.People saw that he was bold and unruly when he was young, and he also tried to flood his poems and chapters, and entered and left the school of Ershi.Sudden hearing means that everyone thinks that they are innovative and curious, and they don't think about it.I don’t know that my husband has lived in barbarians for three years, and he has lived in poverty to maintain tranquility. His merits have surpassed the sanctuary of human beings, and he is pure and righteous.
Love burns under the door day and night, but seeing Mr.'s way is easy, and the higher you look up; if you see it rough, you can explore it more finely;For more than ten years, I have not been able to see its barriers.The gentlemen of the world, either have only met with their husband once, or have never heard of him, or have a heart that is easily angered, but suddenly want to start a conversation, rumors, speculations, how can it be possible too!Scholars who have been traveling and heard the teachings of the master often get one and leave the other.Therefore, I love to record what I hear on weekdays, and privately show my husband and comrades, and correct them after checking with each other.
The disciple Xu Aishu.The following disciple Xu Ailu.
For various statements such as "Gewu" in "Great Learning", Mr. is based on the "old version", that is, the version with many mistakes that Cheng Hao, Cheng Yi and Zhu Xi said.I was very surprised when I first heard it, and then I was a little skeptical. Later, I tried my best to compare and analyze each other, and asked Mr. himself for advice.After careful guidance from Mr., I realized that Mr.'s theory is like the coldness of water and the hotness of fire. It is absolutely the truth stated in "The Doctrine of the Mean", even if a sage appears a hundred generations later, he will not doubt it.The gentleman is talented and intelligent, but he is amiable, frank, and usually slovenly.In his early years, he had a bold and free-spirited personality. He was keen on composing poems and essays, and extensively studied the classics of Buddhism and Taoism.Therefore, when people first heard his claims, they thought they were heresies and did not study them in depth.But they don't know that during the three years when he was relegated to Longchang, Guizhou, Mr. lived in poverty and kept quiet, and only refined his only kung fu. He has become a sage and has reached the state of perfection.
I have been fortunate enough to receive the teachings of my husband often, so I know that the "Tao" that my husband seeks seems easy to come into contact with it, but it becomes more sublime when I think about it; it seems superficial, but it is so profound when I explore it; When learning and mastering, it seems to be in front of you, but when you find that it is so endless when you find it perfect.After following Mr. for more than ten years, I have not been able to understand the essence of Mr.'s thoughts.Today's scholars, some only have acquaintance with the husband once, some have never listened to the teachings of the teacher, and some have preconceived contempt, anger and excitement, and are eager to make assumptions based on rumors without saying a few words. Inferring, how can we really understand Mr.'s theory like this!The students who follow the master and listen to the master's teachings often learn less and miss a lot, just like when looking at horses, they only see the male and female, black and yellow, and ignore the characteristics of a thousand-mile horse.Therefore, I recorded all the teachings I usually heard, and showed them to my classmates in private, so as to check and correct each other, so as to live up to my teacher's earnest teachings.
Student Xu Aishu.The following content is recorded by the disciple Xu Ai.
This passage is the beginning of the full text, which is equivalent to Xu Ailu's preface.Here, Xu Ai not only introduces Wang Shouren and the overview of his theory, but also describes people's attitudes towards Wang Shouren's theory in detail.Because of lack of in-depth understanding and research, people "judged the degree of suspense". At the beginning, Xu Ai himself was "shocked and suspicious" of the Master's Tao. Later, after careful analysis, he realized how broad and profound the Master's Tao was.This shows that jumping to conclusions without in-depth understanding often leads to misunderstandings.
Ai asked: "Zhu Zi said that 'in close to the people' should be regarded as 'new people', and there seems to be a basis for the article 'making new people' in the later chapter. Is there any basis for your thinking that it is appropriate to write 'close to the people' from the old book?"
The gentleman said: "The 'new' in 'Zuo Xinmin' is a self-renewing people, which is different from the 'new' in 'Zai Xinmin'. Is this enough evidence? The word 'zuo' is opposite to the word 'pro', but it is not The meaning of the word 'pro'. The following words 'govern the country and the world' are not invented by the word 'new'. It is like the cloud that 'a gentleman is virtuous and he kisses his relatives, and a villain enjoys his happiness and benefits his own'. What the people love, what the people hate and what the people hate, and so on, so-called parents of the people, are all the meaning of the word "close to the people." Benevolence. The common people are not close. Shun made Qi a Situ and respected the five religions, so they are close. "Keming Junde" in "Yao Dian" is "Ming Mingde". From "Pro-Nine Clans" to "Ping Zhang Xie He , that is, 'close to the people', that is, 'clear and bright in the world'. Or as Confucius said, 'Cultivate yourself to secure the common people', 'Cultivate yourself' is 'clear and bright virtue', and 'to secure the common people' is 'close to the people'. Said 'Close to the people' means to educate at the same time, to say 'Xinmin' would be wrong."
Xu Ai asked: "'Zhu Xi said that 'in closeness to the people' should be understood as 'Xinmin'. The article 'Zuo Xinmin' at the back of the book seems to have evidence of this. Mr. Wang thinks that it is appropriate to follow the old version of 'making close to the people'. Is there any evidence for this? "
Mr. said: "The word 'Xin' in 'Zuo Xin Min' means self-renewing people. It is different from the 'Xin' in 'Zai Xin Min'. How can 'Zuo Xin Min' be used as the basis for 'Zai Xin Min'?" Zuo' corresponds to 'qin', but it does not mean 'qin'. There is no explanation for the word 'new' in the following places such as 'govern the country and the world', such as: To be happy and to profit', 'like protecting the young', 'what the people like, and what the people dislike, is called the parents of the people', etc. These all mean 'close to the people'. 'Close to the people' is like "Kindly and benevolent people" mentioned in "Mencius" means benevolence. If the people are not benevolent, Shun made Qi a Situ, respecting the five religions, and making them close to each other. "Yao Dian" said' Keming Junde' is 'Ming Mingde', from 'Pro-Nine Clans' to 'Ping Zhang Xie He' means 'Clear to the people', that is, 'Ming Ming Virtue in the world'. Or as Confucius said 'Cultivate yourself to secure the common people', 'Cultivate yourself' It means 'brightness and morality', 'safety for the common people' means 'close to the people', and to say close to the people means to be educated, but to say Xinmin feels that the meaning is biased."
In the first chapter of "University", "The way of great learning lies in Ming Mingde, in being close to the people, and in ending in perfection." Zhu Xi changed the "close" of "close to the people" to "new".Wang Yangming believes that the ancient version of "Great Learning" should be followed, and the word "pro" cannot be changed.Xinmin and closeness to the people can be regarded as Confucian imaginations of the two models of the relationship between the elite and the common people.The new people adopt a top-down attitude, which tends to educate, enlighten, and transform the people, as Lu Xun’s cry of whipping the national character is like this; on the contrary, being close to the people is bottom-up, obeying the existing historical and cultural traditions of the community and the needs and visions of ordinary people .The core of Confucius and Mencius' benevolence and benevolence are "loving people" and "being close to the people".Love for others is benevolence, which includes righteousness, wisdom, propriety, and trust; love for the people is benevolent government, which includes the meaning of education and nurturing, but they are all unitary politics.Wang Shouren's views are obviously more in line with the way of Confucius and Mencius.
Ai asked: "'Knowledge and then there is steadiness', Zhu Zi thought that 'everything has a theorem', which seems to be contrary to Mr.'s theory?"
The Master said: "Seeking the ultimate good in everything is beyond the meaning. The ultimate good is the essence of the heart, and it is only at the place where 'clear and bright virtue' reaches the 'exquisite and perfect one'. However, it is not detached from things. Note the so-called 'following the utmost of the principles of nature without any selfishness of human desires' get it."
Ai asked: "The ultimate good only seeks all hearts, and I am afraid that the world's affairs will not be exhausted?"
The master said: "The heart is the reason. There are things outside the mind in the world. Is there a reason outside the mind?"
Xu Ai asked: "In "Great Learning", Zhu Xi thinks that 'knowledge is stopped and then there is steadiness', which means that everything has a theorem. Does this seem to be inconsistent with your opinion?"
The master said: "Searching for the ultimate good in things is outside the noumenon. The ultimate good belongs to the inner noumenon. It just shows the bright virtues of everyone's inner heart and can achieve the ultimate good when it reaches the level of perfection. He didn't leave things either. What this commentary says about 'exhausting the principles of heaven, without the slightest selfish desire' is right."
Xu Ai asked again: "Perfect goodness is only sought from the heart, maybe it can't exhaust all the truths in the world?"
The master said: "The heart is the reason. Where in the world are there things outside the mind, and the reason outside the mind?"
Wang Yangming's Theory of the Supreme Good believes that Mencius said that nature is good from the origin, and Xunzi said that nature is evil from the origin, but they are not attached to either.He believes that sex is just one thing.In this way, the nature of heaven and earth and the nature of temperament are combined into one.He also accepted Song Confucianism's theory of Liqi, but the focus is on the source of the heart.
Ai said: "Such as the filial piety of a father, the loyalty of a ruler, the trust of friends, and the benevolence of governing the people, there are many reasons in it, and I am afraid that we must pay attention to it."
The gentleman sighed and said: "This has been said for a long time, how can I understand it with a single word! Let me tell you what you asked: if you fail to serve your father, go to your father to ask for the principle of filial piety; if you fail to serve your king, go to your king to ask There is a principle of loyalty; making friends and governing the people is not enough, go to friends and people to seek a principle of faith and benevolence: it is only in the heart, and the heart is the principle. This heart is not covered by selfish desires, it is the law of heaven, and there is no need to add it outside One point. With this pure heart of heaven, filial piety is what you do to your father, loyalty is what you do to your ruler, and faith and benevolence are what you do when you make friends and govern the people. Just work hard."
Ai said: "Mr. Wen said so, Ai has already felt that there is a point of enlightenment. But the old theory is entangled in the chest, and there are still some who have not escaped. For example, when dealing with the father, there are many programs such as gentleness and calmness. It is not necessary to pay attention to whether or not. ?”
The master said: "Why don't you pay attention to it? It's just a brain. It's just about getting rid of human desires and preserving the principles of nature. It's like paying attention to winter warmth, and it's just to be filial to this heart. I'm afraid there is a little bit of human desire mixed; It is also just to be filial with this heart, I am afraid there is a little bit of human desire mixed: I just want to get this heart. If there is no desire for this heart, it is purely the law of heaven. Ask for a warm reason; Xia Shi naturally thinks about the heat of his parents, so he wants to ask for a clear reason. This is the condition for the sincere and filial heart. But it is necessary to have this sincere and filial heart, and then have This condition comes out. For example, for a tree, the heart of sincerity and filial piety is the root, and many conditions are the branches and leaves. There must be roots first, and then the branches and leaves. It is not to find the branches and leaves first, and then plant the roots. "Book of Rites" says: 'If a filial son has deep love, he must have kindness; if there is kindness, he must have pleasant appearance; if there is pleasant appearance, he must have graceful appearance.' There must be deep love as the root, and it will naturally be like this."
Xu Ai said: "There are many reasons for serving the father's filial piety, the monarch's loyalty, the trust of friends, and the benevolence of governing the people. I am afraid we must pay close attention to it."
The husband sighed and said: "The world has been blinded by this view for a long time, and it is not enough to make people sober with a sentence or two. Now I will just talk about your problem. For example, to be a father is not to get filial piety from your father." Doing business is not the principle of seeking loyalty from the monarch; making friends and governing the people is not the principle of seeking trust and benevolence from friends and people. Filial piety, loyalty, trust, and benevolence are in their hearts. The heart is reason. A heart that is confused by selfish desires is the law of heaven, and there is no need to impose a little bit outside the heart. With this pure and selfless heart, everything is the law of heaven. If you serve your father, you will be filial. If you serve your king, you will be loyal. If you make friends, you will trust. Zeren. So as long as you practice in your heart, get rid of selfish desires and preserve the principles of heaven."
Xu Ai said: "After listening to Mr.'s words, I feel that I have benefited a lot. But the old sayings are still entangled in my chest and have not been completely removed. For example, the details of asking about your relatives, asking how you are, and saying hello in the morning and evening, don't you also need to pay attention to it?" ?”
The master said: "How can you not be particular about it? But you must distinguish between the primary and the secondary, and pay attention to it on the premise of eliminating selfish desires in your heart and keeping the principles of nature. For example, paying attention to winter temperature, as long as you do your best to fulfill your filial piety, you are afraid of having selfish and distracting thoughts to do it; Xia Qing, he just wants to be filial with all his heart, and he is afraid that there will be even the slightest selfish desire mixed in. Therefore, to pay attention to everything is to pay attention to the purity of the heart. If one has no selfish desires in one's heart, the principles of heaven are pure, and one is sincerely filial to his parents, winter will naturally think of doing things for him. Parents will take the initiative to master the skills of keeping warm in case of cold; in summer, they will naturally think of cooling their parents, so they will take the initiative to master the skills of cooling. Preventing cold and relieving heat is the expression of filial piety, but this filial piety must be sincere and respectful. With this sincerity The heart of filial piety is like having a root. Like a tree, the heart is the root, and many things are the branches and leaves. Only when there are roots, there are branches and leaves. It is not first to find the branches and leaves, and then to plant the roots. "Book of Rites" says: "There is deep love A filial son must be kind; a kind person must have a happy mood and expression; a happy mood and expression must have a beautiful appearance.' There must be a deep love as the foundation, and it will naturally be like this. "
According to Zhu Zi's idea of governing people's hearts with the principles of heaven, the key to the problem is to make everyone understand filial piety.Wang Yangming's view of filial piety fully emphasizes the character of human moral subjectivity and affirms the essence of human being's free and conscious existence.It liberates people from the shackles of external dogmatic Neo-Confucianism, redirects them to their hearts, and enables them to achieve their own filial piety based on their own "conscience".
Zheng Chaoshuo asked: "For the highest goodness, there must be someone who seeks from things?"
The master said: "The ultimate good is just that the heart is pure and natural. How can we live and seek in things? Let's try to talk about a few things."
Chao Shuo said: "And if you are a relative, how can it be a festival of warmth and purity, and how can it be advisable to support you? You must seek the right one, and then you will be the best. Therefore, you have the merit of learning and thinking."
The master said: "If it's just the festival of warming the Qing Dynasty and the adequacy of caring for it, you can talk about it in a day or two. How much knowledge and speculation is used? Only when you are warming the Qing Dynasty, as long as the heart is pure and natural; when you are caring for it, As long as this heart is pure to the extreme of the law of heaven. This is not the merit of knowledge and speculation, and it will be unavoidable. Therefore, even if you are a sage, you must add the training of "fineness". If it is only those rituals, it is necessary , it is called the ultimate good, that is, playing an actor now, playing a lot of gentleness and caring, so that the etiquette is appropriate, it can also be called the ultimate good."
Love is a day and a province.
Zheng Chaoshuo asked: "Should the ultimate good also be sought from things?"
The master said: "One's own heart is purely based on the principles of heaven, which is the ultimate good. How do you search for it from external objects? Let's talk about a few things."
Chao Shuo said: "For example, honoring your parents, how to keep warm and avoid the heat, and how to support Zhengqi, there must be a standard. Only when the standard is met is the best. Therefore, it is necessary to know the standard through intellectual thinking."
The master said: "If filial piety to parents is only concerned with keeping warm and avoiding the heat and providing proper care, you can finish the lecture in a day or two. How can you use knowledge and speculation? When serving your parents, you only need to be pure in your heart. This is not a matter of knowledge and speculation, otherwise The difference between a single word is a thousand miles away. Therefore, even a sage must add the precept of being pure and consistent in his heart. If you think that it is the best to pay attention to those etiquettes, then now invite some actors to play them properly Rituals can also be said to be the ultimate good."
I (Xu Ai) realized something again on this day.
Wang Yangming believes that the ultimate good is the essence of the mind.The ontology is the root.Goodness is the root of the heart.To seek the ultimate good, one must "the heart is pure to the extreme of the law of heaven", and the emphasis is on the cultivation of the heart. If one only seeks appropriateness in rituals like an actor, it cannot be called the ultimate good.
Mr. Ai Yinweihui's teaching of "integration of knowledge and action", he debated back and forth with Zong Xian and Wei Xian, but failed to resolve it.To ask Mr. Yu.
Mr. said: "Try to see."
Ai said: "Nowadays there are people who know how to be filial to their fathers and brothers to their brothers, but they cannot be filial or younger. That is to say, knowledge and action are clearly two different things."
The master said: "This has been cut off by selfish desires, and it is no longer the essence of knowing and doing. There is no one who knows but does not act. Knowing but not doing is just unknown. The sages teach people to know and do, just to restore the essence, not just for you. Therefore, "University" refers to true knowledge and behavior for people to see, saying, "It's like a good sex, like a bad smell." Seeing a good sex is knowledge, and a good sex is a practice. I only saw that good sex is already cured; Get rid of it with a heart. Smelling the stench is knowledge, and the bad smell is action. Just smell the stench and you will be disgusted. It’s not that you don’t want to get rid of the evil after smelling it. Like a person with a stuffy nose, although he sees the stench first, he has never smelled it in his nose. , it is not very evil, but it just does not know the smell. It is like saying that someone knows filial piety and someone knows brother. It must be that the person has practiced filial piety before he can be said to know filial piety and brother. Then you can be called knowing filial piety brother. Another example is knowing pain, you must already know pain; knowing cold, you must already be cold; knowing hunger, you must already be hungry: how to separate knowledge from action? This is the essence of knowledge and action. The body has never been separated by private intentions. The sages teach people that it must be so before they can be called knowing. Otherwise, they just don’t know. What a close and practical effort! Now I have to talk about knowing and doing two things. What do you mean? If someone wants to say one, what does it mean? If you don’t know the purpose of making a statement, what’s the use of just saying one or two?”
Because Xu Ai didn't hear the lecture about the unity of knowledge and action, Xu Ai discussed with Zong Xian and Wei Xian repeatedly, but couldn't reach a consensus.So I asked Mr.
The gentleman said: "Maybe let me give you an example."
Xu Ai said: "Nowadays everyone knows the principle of being filial to one's father and one's elder brother, but one cannot be filial in action. It can be seen that knowing and doing are two different things."
The teacher said: "This kind of situation has been cut off by selfish desires, and it does not belong to the essence of knowledge and action. There is no such thing as knowing but not doing. Knowing but not doing is because it does not conform to the knowledge and doing taught by the sages. The sages teach people to know and do. Restoring the original knowledge and behavior is not just telling how to know and practice. Therefore, the "University" pointed out that true knowledge and true deeds can be seen by others, saying that they like good colors and hate bad smells. Seeing good colors belongs to knowing, Liking a good color belongs to action. When you see a good color, you already feel liking in your heart. It is not after seeing a good color that you make up your mind to like it. Smelling a bad smell belongs to knowing, and hating a bad smell belongs to action. When you smell a bad smell, you already have it. I feel disgusted; it’s not that after smelling it, I make up my mind to hate it. If a person has a stuffy nose, he finds that the stench is in front of him, and the nose does not smell it, so he will not be particularly disgusted at all. People who know filial piety and fraternity must have practiced filial piety before they can be said to know filial piety and fraternity. It is impossible to be called filial piety just because they can talk about filial piety. If they know pain, it is definitely their own pain. Knowing the cold, it is definitely because you feel cold. Knowing the hunger, it is definitely because you are hungry. How can knowledge and action be separated? This is the essence of knowledge and action. It has never been separated by selfish intentions. The sage teaches people, It must be like this before you can say you know it, otherwise, you don’t know it. What an important skill. Now, what is the purpose of saying that knowledge and action are two different things? I want to say that knowledge and action are two things. One thing, what's the purpose? If you don't understand the purpose of my words, what's the use of just saying one thing and two things?"
In the third year of Emperor Wuzong of Ming Dynasty (1508), Wang Shouren gave lectures at Guiyang Wenming Academy, and for the first time put forward the theory of the unity of knowledge and action. "The unity of knowledge and action" is one of the philosophical propositions of Mr. Yangming's philosophy of mind.In this paragraph, in order to solve the students' confusion, the teacher cited two examples to illustrate the need for the unity of knowledge and action.Wang Shouren's theory of the unity of knowledge and action is mainly aimed at Zhu Xue, which is in opposition to Zhu Xi's thought.He opposed Cheng-Zhu Neo-Confucianism's theory of knowledge first, and the resulting style of study that emphasizes knowledge over action and "talks in empty ears".Cheng-Zhu Neo-Confucianism, including Lu Jiuyuan, advocates "knowledge first and then action", dividing knowledge and action into two parts, and believing that knowledge must be understood before practice and action.Wang Shouren's advocacy of the unity of knowledge and action is precisely to save Zhu's bias.
Ai said: "The ancients said that knowing and doing are two things. It is also for people to see the difference. One line of knowledge and one line of action, that is, the skill begins to decline."
Mr. said: "This has lost the purpose of the ancients. I once said that knowing is the idea of doing, and doing is the effort of knowing; knowing is the beginning of doing, and doing is the completion of knowing. If you get the time, just talk about knowing, and you have already done it." There is action; just talk about one action, and there is already knowledge. The reason why the ancients talked about knowing and walking is only because there is a kind of people in the world who do things ignorantly and do whatever they want. It’s just a false act, so you have to say something before you can do it. There is another kind of person who wanders in the air and thinks, and refuses to practice it. It’s just a speculation, so you have to say something before you know it. It is true. This is what the ancients said when they had to make up for the disadvantages. If you see this idea, it is enough. Today, people divide knowledge and action into two parts. They think that they must be prophets, and then they can do it. I am now Let's go to lectures and discuss the kung fu of doing knowledge, and when the knowledge is true, then do the kung fu of doing, so I can't do it all my life, and I don't know it all my life. This is not a minor illness, and it has not happened in a day. Let me talk about knowing and doing Unity is the medicine for the disease, and it is not someone who hollowed it out. The essence of knowledge and action is like this. Now if you know the purpose, it is okay to say two, and it is only one; if you don’t know the purpose, you can say one. What's the matter with Yiji? Just chatting."
Xu Ai said: "The ancients said that knowledge and action are two different things, and it is only for people to understand. Do the kung fu of understanding while doing the kung fu of practice, so that the kung fu can be put into practice."
The master said: "This will lose the purpose of the ancients. I once said that knowing is the idea of doing, and doing is the effort of knowing. Knowing is the beginning of doing, and doing is the result of knowing. If you know the principles of knowing and doing, if you say Knowing, doing is already in it; if you talk about doing, knowing is also in it. The reason why the ancients said it separately is because there is a kind of people who do it in a daze, completely ignorant of the reasons and principles of doing so, and they are just doing it in the dark. So, there is cognition, and then there is action. There is also a kind of person who is whimsical, can only dream, refuses to act at all, and only relies on subjective guessing; therefore, you must explain the truth to him, so that he can know Correct. This is what the ancients said as a last resort, to remedy the disadvantages. If you realize this point, you can understand it. Nowadays, people insist on dividing knowledge and action into two things, thinking that it is to act after the foresight. Therefore, I Let’s go to lectures and discuss the kung fu of doing knowledge first, and then do the kung fu of doing when the knowledge is real. So I can’t do it all my life, and I don’t know it. This is not a simple thing, and this kind of thing is not a day or two. Now I say knowing and doing Unity is the medicine for this kind of disease. This is not something I made up. The noumenon of knowledge and action is what it is. It doesn’t matter if you talk about the two separately, it’s still the same thing. If you don’t understand the purpose of the unity of knowledge and action , even if it is one, what's the use? It can only be nonsense."
In this dialogue, Wang Yangming expressed "knowledge" and "action" as two aspects that cannot be separated in a contradictory unity that coexists in space and time, and unified the relationship between "knowledge and action" from the ontology and kung fu interpreted from the perspective.Noumenon is both the premise and the purpose of Kung Fu. Noumenon "guides" Kung Fu, making Kung Fu appear valuable and meaningful, and Noumenon realizes its transformation from possibility to reality under the influence of Kung Fu.This makes his theory of "unity of knowledge and action" truly surpass the predecessors.
Ai asked: "Yesterday I heard Mr.'s teaching of 'stopping the best', and I already felt that kung fu has its strength; but with Zhu Zi's teaching of 'investigating things', I can't think of it in the end."
The master said: "Investigating things is the work of stopping the best. Once you know the best, you know how to study things."
Ai said: "Yesterday, based on Mr.'s teachings, the theory of studying things seems to be rough. But Zhu Zi's teachings are based on the 'fine one', the 'Boyue', and the 'intellectual knowledge' in "Mencius". There is evidence, so I can't let go."
The master said: "Zi Xia believes in the saints, but Zeng Zi seeks for himself. It is also true to believe in solidity, but it is not as good as to seek the truth. Now that you are not in the heart, you can rest in the old news and do not seek what is right? Just like Zhu Zi also respected Cheng Zi. , until it is not in the heart, how can you follow it? Jingyi, Boyue, and dedication are in line with what I said, but I haven't thought about it. Zhu Zi's teachings on things are bound to be involved, not their original purpose. Jingyi is one The merit of virtue, broadness is the merit of covenant. It is said that benevolence is the unity of knowledge and action, which can be described in one word. Concentration, understanding, knowing the sky is to be born, know how to do things, be mindful, cultivate the character, and serving the sky is to learn, know, benefit, and act. Longevity is not the second, and self-cultivation is to be aware of difficulties and act. Zhu Zi wrongly taught "gewu", just to see the meaning, and took "knowledge with all one's heart" as "knowledge of things". Act, how to do it!"
Xu Ai asked: "Yesterday, I heard the teaching of Mr. 'Zhi Zhi Shan', and I feel that I have already used the direction of learning. However, I still feel that your views cannot be consistent with Zhu Xi's elaboration on Gewu."
The master said: "Investigating things is the skill of stopping the best. Now that you understand the best, you also understand how to study things."
Xu Ai said: "I used my husband's point of view to infer Zhu Xi's theory of 'Ge Wu' yesterday, and it seems that I generally understand it. But in Zhu Zi's teachings, there are 'Jing Yi' in "Shang Shu", "Bo Yue" in "Shang Shu", There are evidences for the "intellect with all one's heart" in "Mencius", so I can't feel relieved in my heart."
The master said: "Zixia believes in saints, but Zeng Zi will seek it from himself. It is good to believe in it, but it is better to seek it from yourself. Now that I don't understand it in my heart, how can I stick to the old ways and not seek the truth? Just like Zhu Zi originally respected and believed in Cheng Zi, but Zhu Zi would not follow Cheng Zi's theory that did not conform to his own heart. "Spirit, Bo, commitment and dedication" originally coincided with my theory, but you didn't think about it seriously. The precepts of Zhu Zigewu are somewhat far-fetched and not the original intention of the Four Books. Essence is the work of oneness, broadness is the work of appointment, and when it comes to benevolence, it is already a statement of the unity of knowledge and action. These words can be said Tong. 'Knowing nature and nature with all your heart' is something that a person who 'knows life and walks in peace' can do; It is something that people who are "difficult to know and practice" can do. Zhu Xi misunderstood "Gewu" only because he reversed the causality before and after, and believed that "knowledge with all one's heart" is "knowledge of things" and asked beginners to do it. How can we do the thing of 'Live knowledge and safe action'!"
Wang Yangming emphasized that "enhancing conscience" should be placed before investigating things. He believes that this is the foundation of Confucian "University", or the fundamental knowledge.What's the use of investigating things if you can't lead to conscience?How can you be sincere and righteous?How can we achieve Xiu, Qi, Zhi, and Ping?
Ai asked: "How does 'intellect with all one's heart' mean "knowledge in life and conduct in peace"?"
The Master said: "Nature is the body of the mind, and the sky is the source of the nature, and the best of the heart is the best of the nature." Only the sincerity of the world can fully realize its nature, and know the transformation of the heaven and the earth. "Those who have the heart, the heart has something to do. The magistrates of states and counties are responsible for their own affairs, and they are one with heaven. To serve heaven is like a son, to serve the father, and ministers to serve the king, they must be respectful and flattering, and then they can have nothing to lose, and they are two with the sky. This is The difference between sages and sages. As for "a long life does not dissipate one's heart", it is because the teaching scholars are dedicated to doing good, so they can't live a poor life, so they change their heart of doing good, and only go to cultivate their bodies to wait for their lives. Shou has a life, and I don't have to be tempted by it. Although the sky and the sky are two, I can already see the sky in front of me; I have never met the life, and I am waiting here. This is the beginning of the beginner's heart. It was meant to be embarrassing. Now it has been done in reverse, so scholars have nowhere to start."
Xu Ai asked: "How can 'intellectual knowledge with all one's heart' be something that people who are born with knowledge and practice can do?"
The master said: "Nature is the body of the heart, and heaven is the root of nature. Devotion to the heart is the devotion to the nature. "The Doctrine of the Mean" says: "Only the most pious people in the world can fully develop human nature and know the changes and development of everything in the world." The so-called "Intent" means no "devotion". The "knowledge" in "knowing the sky" is like the "knowledge" in knowing the state and the magistrate. The state officials and county officials are their duty to govern the states and counties. People know the principles of heaven. It should also be a natural thing. Knowing the principles of heaven means that you have become one with heaven. 'Serving heaven', just like a son serving his father, and a minister assisting the king, must be respectful and flattering, and then nothing will go wrong. 'Serving heaven' means not being in harmony with heaven Two become one, which is the difference between a sage and a sage. As for "Yao Shou Bu Er", it is to educate people to be good, and not to change the heart of doing good because of the good or bad environment or the length of life. Long and short are determined by heaven, so we don't have to be shaken in our hearts to do good deeds. Although "doing heaven" is different from heaven, we already have a heaven in front of us; waiting for orders means waiting here without seeing each other. This is the beginning of a beginner's determination, which has the meaning of encouragement. Now it is done in reverse, so the beginners feel helpless."
In this passage, Wang Yangming completely reversed the order of "knowing one's nature with all one's heart", "cultivating one's nature with one's heart" and "should live forever, cultivate one's morality as soon as possible". The self-interpretation of this theory.
Ai said: "Yesterday I heard Mr.'s teaching, and I also saw that kung fu must be like this. Now I hear this, and there is no doubt. Ai Xiaosi yesterday's word for things, that is, the word for things, all said from the heart."
The master said: "Of course. The ruler of the body is the heart, and what comes out of the heart is the mind. The body of the mind is the knowledge, and the place of the mind is the thing. The wish lies in the relatives, that is, the relatives are a thing; the intention lies in the Serving the king, that is, serving the king is a thing; the meaning is that benevolent people love things, that is, benevolent people love things are one thing; the meaning is in seeing, hearing, speaking, and moving, that is, seeing, hearing, speaking and moving are one thing. So someone said that there is no reason beyond his mind "Doctrine of the Mean" says that 'no sincerity is nothing', and the merit of "clearing morality" in "University" is only sincerity, and the merit of sincerity is only a matter of investigation."
Xu Ai said: "After listening to Mr.'s teaching yesterday, I also vaguely felt that kung fu should be like this. Now after hearing what Mr. said, there is no doubt. I thought this way yesterday morning, the 'thing' in 'Gewu' is also 'thing' , all from the heart.”
The master said: "That's a good point. The master of the body is the mind, the trigger of the mind is the mind, the source of the mind is knowledge, and the location of the mind is the thing. For example, if the mind is on the relationship, then the relationship is a thing; Your Majesty, then the Lord is one thing; the intention is to benevolent people love things, and the benevolent people love things are one thing; the intention is to see, hear, speak and act, then seeing, hearing, speaking and doing are one thing. So I say that there is no reason outside the mind, There is no extraneous thing. "The Doctrine of the Mean" says "There is nothing without sincerity", and the skill of "Ming Mingde" in "Great Learning" is just a matter of sincerity, and the skill of sincerity is just a matter of investigation."
Wang Yangming believes that "nature is the body of the mind, and heaven is the origin of nature." Heaven represents the naturalness and ultimateness of sex, which is not inside but outside. , There is no meaning outside the sex.Wang Yangming strongly opposes the externality of morality and the concept of seeking the best in things, and believes that it is "the separation of mind and reason into two".He uses the metaphor of "heart" to teach students to imitate the thoughts of the sages. They must reflect on the sages of their own nature from their own hearts. "Conscience".
The master also said: "The investigation of things is like Mencius' "Great Character" of "Great Personality and Monarch Heart". All the time and everywhere, there is no reason for the existence of heaven, that is, the principle of poverty. The principle of heaven is "bright virtue", and the principle of poverty is "bright virtue."
The master also said: "The 'Ge' of 'Gewu' is like the 'Ge' of Mencius' so-called 'great personality and monarch's heart'. It is to remove the unrighteous art and to preserve the purity of the body. Once there is an idea, it is necessary to get rid of it. , in order to preserve the purity of the mind and body, that is to maintain the principles of heaven at all times and everywhere, that is, to exhaust the principles of heaven. 'Tianli' means 'bright virtue', and 'Qianli' means 'clear virtue'."
Contrary to Zhu Xi's understanding of "gewu" as the meaning of studying and investigating external objects, Wang Yangming interpreted "ge" as "zheng", which means to correct; The place is the thing".Therefore, "searching things" is to correct the wrong thoughts and overcome the inner immoral consciousness, so as to restore the ultimate good or "conscience" of one's own body.
He also said: "Knowledge is the essence of the heart. The heart will naturally know, see the father, know the filial piety, see the brother, know the younger brother, see the child into the well, know the compassion, this is conscience, and it is not false. If the conscience comes out, it is even more selfless. Obstacles of will, that is the so-called 'fulfill the heart of compassion, but benevolence cannot prevail'. However, ordinary people cannot be free from obstacles of selfish intentions, so they must use the power of extending knowledge and investigating things to overcome selfishness and restore reason. That is, the "conscience" of the heart is even more irrelevant. Obstacles can be filled and prevailed, that is, to achieve knowledge. To achieve knowledge is to have sincerity.”
The master also said: "Knowledge is the origin of the heart, and the heart can know it naturally. When you see your parents, you will naturally know filial piety. When you see your elder brother, you will naturally know respect. When you see a child falling into a well, you will naturally have compassion. If conscience develops without selfish desires to confuse, it is what is called in "Mencius·Jinxinshang" that "full of compassion, but benevolence is invincible." However, as ordinary people, it is impossible to be free from selfish obstacles, so it is necessary to use "extending knowledge" "The kung fu of 'Gewu' overcomes selfishness and restores the principles of heaven. In this way, there will be no obstacles to the conscience of the people, and it will be fully developed and spread.
At this time, Wang Yangming had revealed the germination of his later thinking of conscience, but he had not yet used it as the main brain of his ideological teaching, and at this time conscience was still for sincerity, and it was a kind of effort to obey the purpose of sincerity. At this time, Wang Yangming His thoughts are still in the stage of "sincerity and knowledge of things".
爱问：“先生以博文为约礼功夫，深思之，未能得，略请开示。”
先生曰：“'礼'字即是'理'字。理之发见，可见者谓之文；文之隐微，不可见者谓之理；只是一物。约礼只是要此心纯是一个天理。要此心纯是天理，须就理之发见处用功。如发见于事亲时，就在事亲上学存此天理；发见于事君时，就在事君上学存此天理；发见于处富贵贫贱时，就在处富贵贫贱上学存此天理；发见于处患难夷狄时，就在处患难夷狄上学存此天理。至于作止语默，无处不然。随他发见处，即就那上面学个存天理。这便是博学之于文，便是约礼的功夫。博文即是惟精，约礼即是惟一。”
徐爱问：“先生说'博文'为'约礼'之功夫，我思虑再三终不能解，请先生明示。”
先生说：“'礼'即'理'。'理'显示可见的为'文'，'文'隐蔽不能见的为'理'，原本是一物。'约礼'仅要己心完全是一个天理。要内收只存天理，就需要在发现理上用功。比如表现在侍奉双亲上，就在侍奉双亲上学习存养天理；表现在辅佐君王上，就在辅佐君王上学习存养天理；表现在身处富贵贫贱时，就在富贵贫贱上学习存养天理；表现在身处患难、陷入夷狄之邦时，就在患难中、夷狄之邦学习存养天理。至于其他的作止语默也是一样，随发现处存天理，这就是'博学之于文'，就是'约礼'的功夫。'博文'就是'唯精'，就是要广泛地在万事万物上学习存养天理的办法，其目的就是要求得至精至纯。'约礼'就是'唯一'，就是用礼的精神来约束人的思想以达到与天理的统一，就是天理只要一个。”
在儒家文化中，“博学”本指的是对典籍与历史的学习，“约礼”本指的是礼仪与道德的实践，一向被看做是两种不同的活动。王阳明则认为，博文的确是指对经典的学习，但经典本身即是天理的表现，因此学文仍然是学习天理。在王阳明看来，礼就是理，天理的意思。文和礼互为表里。文就是事情，礼就是事情上存在的道理。博文约礼就是广泛地经历事情，得到唯一的道理。博文和约礼是一物，如同知与行是一物。
爱问：“'道心常为一身之主，而人心每听命。'以先生'精一'之训推之，此语似有弊。”
先生曰：“然。心一也，未杂于人，谓之'道心'；杂以人伪，谓之人心。人心之得其正者即道心，道心之矢其正者即人心，初非有二心也。程子谓'人心即人欲，道心即天理'。语若分析，而意实得之。今曰'道心为生，而人心听命'，是二心也。天理人欲不并立，安有天理为主，人欲又从而听命者？”
徐爱问：“《朱熹章句·序》中'道心常为一身之主，而人心每听命'，若以先生精一的教训推演，此话似乎不妥当。”
先生说：“正是。心亦一个心。没有夹杂人为因素的称道心，夹杂人为因素的称人心。人心正了就是道心，道心最初是人心。最初不是人有二心，程子说人心就是私欲，道心就是天理。这话要分析起来，好像把道心人心分离开来，但他的意思实际上是一体的。而朱熹说：'道心是主宰，人心听从它的命令。'这就成为两个心了。天理私欲不一起存在，哪有天理为主，私欲又听命于天理的呢？”
王阳明认为，朱熹把人心与道心看做体用关系是不正确的。在他看来，道心或本体之心是至善的，道心无人伪之杂，出于天理之公，而一旦杂以人伪，便是人心，而人心就是人欲，是同天理不能并立的。因此，人心不是本心，道心与人欲之心不能是体用关系。
爱问文中子、韩退之。
先生曰：“退之，文人之雄耳；文中子，贤儒也。后人徒以文词之故，推尊退之，其实退之去文中子远甚。”
爱问：“何以有拟经之失？”
先生曰：“拟经恐未可尽非。且说后世儒者著述之意与拟经如何？”
爱曰：“世儒著述，近名之意不无，然期以明道；拟经，纯若为名。”
先生曰：“著述以明道，亦何所效法？”
曰：“孔子删述《六经》，以明道也。”
先生曰：“然则拟经独非效法孔子乎？”
爱曰：“著述即于道有所发明；拟经，似徒拟其迹，恐于道无补。”
先生曰：“子以明道者，使其反朴还淳而见诸行事之实乎？抑将美其言辞而徒以于世也？天下之大乱，由虚文胜而实行衰也。使道明于天下，则《六经》不必述。删述《六经》，孔子不得已也。自伏羲画卦，至于文王、周公，其间言《易》，如《连山》《归藏》之属，纷纷籍籍，不知其几，《易》道大乱。孔子以天下好文之风日盛，知其说之将无纪极，于是取文王、周公之说而赞之，以为唯此为得其宗。于是纷纷之说尽废，而天下之言《易》者始一。《诗》《礼》《乐》《春秋》皆然。自《典》《谟》以后，《诗》自二南以降，如《九丘》《八索》，一切淫哇逸荡之词，盖不知其几千百篇。《礼》《乐》之名物度数，至是亦不可胜穷。孔子皆删削而述正之，然后其说始废。如《诗》《礼》《乐》中，孔子何尝加一语？今之《礼记》诸说，皆后儒附会而成，已非孔子之旧。至于《春秋》，虽称孔子作之，其实皆鲁史旧文。所谓'笔'者，笔其书；所谓'削'者，削其繁，是有减无增。孔子述《六经》，惧繁文之乱天下，唯简之而不得。使天下务去其文以求其实，非以文教之也。春秋以后，繁文益盛，天下益乱。始皇焚书得罪，是出于私意，又不合焚《六经》。若当时志在明道，其诸反经叛理之说，悉取而焚之，亦正暗合删述之意。自秦、汉以降，文又日盛，若欲尽去之，断不能去。只宜取法孔子，录其近是者而表章之，则其诸怪悖之说，亦宜渐渐自废。不知文中子当时拟经之意如何？某切深有取于其事，以为圣人复起，不能易也。天下所以不治，只因文盛实衰，人出己见，新奇相高，以眩俗取誉，徒以乱天下之聪明，涂天下之耳目，使天下靡然争务修饰文词，以求知于世，而不复知有敦本尚实、反朴还淳之行，是皆著述有以启之。”
徐爱请先生比较一下王通和韩愈两个人。
先生说：“韩愈是文人中的英才，王通是一位贤能大儒。后人仅仅因为文章诗词的缘故，就十分推崇韩愈，其实韩愈比王通差得远。”
徐爱问道：“为什么王通有模拟经书的错误？”
先生说：“拟经之事恐怕也不能全部否定，你先说说后代儒者写作的东西与拟经比起来怎么样？”
徐爱说：“后世儒者的编著不是没有求名之意，但明道是最终目的。而模拟经书完全是为了求名。”
先生说：“著书讲经以阐明圣道，仿效的又是什么呢？”
徐爱说：“仿效孔子删改《六经》，以阐明圣道。”
先生说：“既然如此，模拟经书不就是仿效孔子吗？”
徐爱说：“编著须对道有所发明阐释，模拟经书仿佛只是仿照经书的形式，大概于明道无补。”
先生说：“你所谓的明道，是指返璞归真，使道在平常生活中落实呢？还是指华而不实，借此哗众取宠呢？天下纷乱，主要是因为重虚文、轻实行。假如道明于天下了，那么《六经》不必著述。删节编著《六经》，孔子是不得已而为之呀。自从伏羲演卦，到文公、周公，其中论《易》的如《连山》《归藏》等著述纷纭繁复，种类数不胜数，《易》道因此乱作一团。孔子发现天下一天天盛行文饰之风，认为如此延伸只会目无纲纪，所以效法文王、周公关于《易》的论述，觉着只有他们的主张才把握了《易》的宗旨。于是那些纷纷扰扰的学说都废掉了，天下关于易经的说法开始归一。《诗》《礼》《乐》《春秋》也是这样。《尚书》自《典》《谟》之后，自《周南》《召南》之后，如《九丘》《八索》，许多淫邪妖冶之句，达成百上千篇。《礼》《乐》名义下的物数，到这时也是不可胜数，孔子都删节削减，然后编著归正，自此其他说法才终止。在《诗》《礼》《乐》之中，孔子何尝加过一句多余的话呢？现今《礼记》中的解释之词，大多是后来的儒生自己牵强附会硬凑的，不再是孔子当时所编著的原本了。至于《春秋》虽然大家也说是孔子编著了，实际上是鲁国的旧史旧文，人们说孔子写，其实写的就是旧史旧文，人们说孔子削减过，其实就是把繁杂的东西削减掉了，是有减而无增。孔子编著《六经》，是害怕繁杂的文章搅乱了天下，所以只要简易些，使天下人从此务必去掉华丽的文饰而追求文章的实质内容，并不是以文教导人们。春秋之后，繁文更加多了，天下更加混乱了，秦始皇焚书得罪天下，是因为他出于一己之私意，加上又焚了《六经》，如果当时他志向只在于明道的话，把那些反经叛理的书全焚烧掉，这也正暗合了孔子删节削减再编著的意思。《春秋》之后，繁文日益盛行，天下一团漆黑。秦始皇焚毁经书得罪了天下士人，是出于私心，更不该焚毁《六经》。秦始皇当时若志在明道，把那些背经叛道的书全拿来烧掉，那么正暗合了孔子删改《六经》的本意。从秦汉以来，文辞华丽的风气又一天天兴盛起来了，要想彻底废止根本不可能了。只得效仿孔子的做法，对那些与《六经》的阐释相接近的进行宣传表彰，那么其他的怪理悖论也就慢慢消失了。我不知道文中子王通当初模拟经书是何意图，但我体会到他的做法有可取之处。我认为，即便圣人重生，也是不会否认这种观点的。天下之所以混乱不堪，是因为华丽的文饰兴盛，而求实之风衰败。人们各抒己见，争奇斗异，以迷惑世俗取得功名，这只会混淆人们的视听，蒙蔽世人的耳目，使天下人崇尚华丽，争相追求文饰，以求在社会上出名，而不再懂得还有崇尚真实、返璞归真的切行。这些都是那些著书立说的人所导致的。 "
这场对话篇幅很长，师徒从对韩愈和王通的评价开始，起先并未说明什么大道理。但由此过渡到上文所说的“心即是理”，理明则心正。那么如何才能明这个“理”（道）呢？于是，王守仁借由对王、韩二人的评判，进一步阐明“理”是心之本体，“文”是显现于外的形体，用文辞教化天下，必然使人舍本逐末，忘却天理，失去本心。
爱曰：“著述亦有不可缺者，如《春秋》一经，若无《左传》，恐亦难晓。”
先生曰：“《春秋》必待传而后明，是歇后谜语矣，圣人何苦为此艰深隐晦之词？《左传》多是鲁史旧文，若《春秋》须此而后明，孔子何必削之？”
爱曰：“伊川亦云：'传是案，经是断。'如书弑某君、伐某国，若不明其事，恐亦难断。”
先生曰：“伊川此言，恐亦是相沿世儒之说，未得圣人作经之意。如书'弑君'，即弑君便是罪，何必更问其弑君之详？征伐当自天子出，书'伐国'，即伐国便是罪，何必更问其伐国之详？圣人述《六经》，只是要正人心，只是要存天理、去人欲。于存天理、去人欲之事，则尝言之。或因人请问，各随分量而说，亦不肯多道，恐人专求之言语，故曰'予欲无言'。若是一切纵人欲、灭天理的事，又安肯详以示人？是长乱导奸也。故孟子云：'仲尼之门，无道桓、文之事者，是以后世无传焉。'此便是孔门家法。世儒只讲得一个伯者的学问，所以要知得许多阴谋诡计，纯是一片功利的心，与圣人作经的意思正相反，如何思量得通！”
因叹曰：“此非达天德者，未易与言此也！”
又曰：“孔子云：'吾犹及史之阙文也。'孟子云：'尽信不如无书。吾于《武成》取二三策而已。'孔子删，于唐、虞、夏四五百年间，不过数篇。岂更无一事？而所述止此，圣人之意可知矣。圣人只是要删去繁文，后儒却只要添上。”
徐爱说：“有些时候，著述是不能缺少的。比如《春秋》这本书，如果没有《左传》做解，恐怕世人也难以读懂。”
先生说：“《春秋》必须有《左传》才能明白，这样，《春秋》不就成为歇后谜语了。圣人何苦写这些艰深隐晦的词句呢？《左传》大多是《鲁史》的原文，如果《春秋》要凭借《左传》才可读懂，那么，孔子又何必把鲁史删改成《春秋》呢？”
徐爱说：“程颐先生（人称伊川先生）也认为，'《传》是案，《经》是断。'比如，《春秋》上记载弑某君、伐某国，如果不知道事情的原委，大概也难以做出确切的判断。”
先生说：“程颐先生的这种观点，差不多也是承袭后世儒生的说法，没有明白圣人做经的本意。比如写'弑君'，弑君是罪过，何必去了解弑君的详细过程呢？讨伐的命令该天子发布，写'伐国'，伐国就是罪，为什么去问征伐别国的详细情况？圣人阐述《六经》，只是要纠正人心，只是为了存养天理、去除私欲。关于存养天理、去除私欲的事，孔子曾经就说过。孔子常依据人们的问题，对各自的程度与性质做不同的回答。但他也不会说很多，恐怕人们专门在语言上纠缠而