Chapter 4 Chapter 2 Lu Chenglu - There is no distinction between movement and stillness in the investigation of things

After Xu Aiying, Wang Yangming's first disciple, died young, he pinned his hope of promoting the study of the mind on Lu Cheng.Lu Cheng, whose style name is Yuanjing, also styled Qingbo, was born in Gui'an of the lake (now Wuxing, Zhejiang).Jinshi, official to the head of the Ministry of Punishment.Lu Cheng has a deep understanding of Yangming's theory.Wang Yangming once sighed and said: "When the benevolence (Xu Ai) dies, my way will benefit from loneliness, and those who look forward to the original tranquility are not shallow." Lu Cheng asked: "The merit of being the master, such as reading a book, you should concentrate on reading, and receiving guests, you should concentrate on receiving guests. Can you be the master?"

The master said: "If you are lustful, you should focus on lust, and if you are fond of goods, you should focus on good goods. Can you be the master? This is the so-called pursuit of things, not the mastery. The mastery is the exclusive rule of heaven." Lu Cheng asked: "What counts as concentration? It's like reading a book and focusing on it, and receiving customers and then focusing on it. Can this be called concentration?" The master replied: "If you are greedy for sex, you will focus on beauty, and if you are greedy for money, you will focus on property. Can this be called concentration? This is just chasing things, not concentration. Concentration means that one's heart is only on the heavenly principle."

Wang Yangming's Kung Fu theory must point to the ultimate goal of cultivation, which is to "preserve the principles of nature".The core meaning of the main one is "heavenly principle".There is no reason, just chasing things. Ask Lizhi. The master said: "If you only want to keep the principles of heaven, you are determined. If you don't forget this, you will naturally gather in your heart for a long time. It is like the Taoist so-called conjugal womb. The thoughts of the principles of heaven are always there, and it is tame to the beauty of the great holy spirit. From then on, just store and expand the ear with one thought.”

"During the day, if you feel restless, sit quietly, and if you feel lazy, read books. This is also medicine for illness." Lu Cheng asked his husband how to make up his mind. The master said: "As long as you don't forget to keep the heavenly principle, you are determined. If you can never forget this point, your heart will naturally condense on the heavenly law after a long time. This is just like the Taoist saying 'cultivate the mortal womb into a holy womb'. The law of heaven Constant existence can gradually reach the exquisite, grand, and sacred realm mentioned by Mencius, and it can only be expanded and extended from this idea."

"If you feel too disturbed by doing kung fu during the day, you can sit quietly; if you feel unwilling to read a book, you should read a book. This is also to cultivate yourself by prescribing the right medicine." Ambition determines the direction and height of a person's progress.Mr. Yangming said that to "preserve the principles of nature in every thought", one must have a heart, a body, and then expand it so that one has a lofty realm goal, and then enrich, test, condense, and accumulate. "When you are friends, if you are inferior, you will benefit; if you are superior, you will lose."

Meng Yuan has a disease of being famous, and Mr. Meng repeatedly blamed it.One day, the police were in charge, and a friend came from Chen Rilai to ask for help.Yuan said from the side: "This side is looking for Yuan's old belongings." The master said: "Your illness has reappeared!" The color of the source has changed, and the proposal is intended to be differentiated. The master said: "Your disease has reappeared!" Because of the metaphor, he said: "This is the root of your serious illness in your life! For example, in the abbot's field, planting this big tree, the nourishment of rain and dew, and the power of the veins of the soil can only nourish this big root. Even if you want to plant some good grains, the top is covered by the leaves, and the bottom is entwined with the roots of the tree. How can you grow it? The tree must be cut down, and the roots should not be left, so that good seeds can be planted. Otherwise, let you cultivate. Blocking, just nourishing this root."

When getting along with friends, you must be humble and willing to bow down, so that you can get benefits; if you compete with each other, you will suffer losses. Meng Yuan is self-righteous and greedy for fame, and his husband criticized him many times.One day, my husband had just scolded him, and a friend talked about his recent kung fu, and asked my husband to correct me.Meng Yuan said beside him, "This is what I was best at before." The husband said, "Your mistake has occurred again." Meng Yuan's expression changed when he heard this, and he wanted to defend himself.

The husband went on to say, "Your mistake has happened again." He gave Meng Yuan an analogy: "This is the biggest shortcoming in your life. For example, if you plant a big tree in a field of one foot square, then the usual The nourishment of the rain and dew and the manure on the land are all used to nourish the root of the tree. If you want to plant some useful grains next to it, the top is covered by leaves, and the bottom is entangled with roots and lacks nutrients. How can it grow and mature? The tree must be cut down, leaving no fibrous roots, so that the grain can be grown. Otherwise, if you cultivate the soil, you are only nourishing the roots."

To be a human being, you can have a high heart, but you can't be arrogant.When getting along with others, if you are always domineering, arrogant and rude, you will not only disgust the other party, but sometimes even get angry.A well-cultivated person can be humble and gentle, and respect others like a teacher, no matter how high-minded they are.Only in this way can there be fewer obstacles and more smoothness on the road of life. Question: "There are so many writings in later generations, I am afraid that there will be chaos in the orthodox learning." Mr. said: "People's minds and nature are in harmony. The books written by sages are like vivid pictures, but they are only shown in a rough shape, so that they can ask for their true ears. Their spirit, spirit, speech, laughter, and movement are inherently impossible to pass on. Later generations of writing, It is also imitating and transcribing the paintings of the saints, and arbitrarily analyzing and adding to them in order to show off their skills, and the distortion will be farther away."

Lu Cheng asked: "There are so many writings in later generations, it will probably disturb the orthodox Confucianism." The master said: "The human heart and the principles of heaven are integrated. The sages wrote books of the principles of heaven, just like giving people a portrait. They only show people a basic outline, so that people can further explore themselves according to the outline. As for people's spiritual outlook, conversation and behavior, they are originally It cannot be conveyed completely through words. The writings of later generations imitated and copied the paintings of the saints, and then arbitrarily analyzed them to show off their literary talents. This is farther and farther away from the spirit that the saints want to convey. gone."

Quotations were popular during the Ming Dynasty, and the text dialogue was concise and straightforward. It seemed that everyone could reach the depths of their hearts without relying on the guidance of classics.But Yangming paid more attention to the saint's form and spirit revealed in the classic texts, rather than the pure inheritance of knowledge. Wang Yangming believes that the rough appearance of the writings is the expression of simplicity and innocence, and the slightest redundancy is the disease of poor writing. Question: "The sages are constantly adapting to changes, so is it pre-planned or not?" The master said: "How can I get a lot of attention? The heart of a sage is like a bright mirror, which is just a light, and it responds to the feeling, and everything is illuminated; the shape of the past is still there, and the shape that has not been illuminated is first formed. If the later generations talk about it, it is true. In this way, it is a big mistake to learn from the sages. Zhougong made rites and music to write the world, and all sages can do it. Why didn’t Yao and Shun do it and treat it to Zhou Gong? Confucius deleted the "Six Classics" to edict the world, and he is also a sage What can be done, why didn’t the Duke of Zhou do it first and wait for Confucius? Knowing that a sage meets this time, he will do this. I am afraid that the mirror will not be clear, and I will not be afraid that things will not be able to illuminate. Stressing changes in events is also based on current events, but scholars must first There is a time to understand. Scholars only worry about the lack of understanding of this mind, and don’t worry about things that can’t be done.” Lu Cheng asked: "The sages are infinitely adaptable, could it be that they have researched and planned in advance?" The master said: "How can you explore and plan so much? The heart of a sage is like a bright mirror, just because it is very bright, so that it responds to everything and reflects everything. It is impossible that the objects that were previously illuminated are still in the mirror and have not been illuminated. The image of the sage has already appeared on the mirror in advance. According to later generations, the sage has studied everything in advance, which deviates from the sage's theory. The Duke of Zhou made ritual music to educate the world, and the sages can do it Yes, why did Yao and Shun do it all and waited until the Zhou Dynasty to let the Duke of Zhou do it? Confucius deleted the "Six Classics" to educate future generations, and it is also something that a sage can do. Why didn't the Duke of Zhou do it first and waited for Confucius? It can be seen that the so-called sage's glory Career, only when such an opportunity is encountered, such a thing will happen. I am only afraid that the mind mirror is not clear, and I am not afraid that things will not be reflected when they come. The principle of exploring the changes of things is the same as reflecting things in a mirror. However, scholars must first work hard to use One's own mind is like a bright mirror. For scholars, the only fear is that one's own mind cannot be as bright as a mirror, but there is no need to be afraid that a mirror-like mind cannot exhaust the changes of things." Mr. Yangming compared the clarity of the mind to a bright mirror, using the mirror to reflect things, and everything is clear.The world is changing, but if the mind is as clear as a mirror, you can grasp the essence of the problem.The sage discusses the Dao according to the actual situation, just like using a mirror to reflect objects. Without a mirror, without an object, it is impossible for the shape of an object to appear in the mirror.If one’s own heart is not clear, one cannot reflect on things but is drawn and deceived by things. Even if such a person can live for a thousand years, with “knowledge” filling his head, he will not be able to exhaust the reality. . Said: "However, what is the saying of the so-called 'there is nothing in the desert, but the myriad phenomena are already there'?" Said: "It means that you are good for yourself, but if you don't look at it well, you will suffer from illness." "The meaning is indeterminate and endless. I told my son, you can't have a little gain, and so it is said to stop here. In other words, ten years, twenty years, fifty years, there is no end." Another day he said: "The saints are like Yao and Shun, but the good above Yao and Shun is endless; the evil is like Jie and Zhou, but the evil below Jie and Zhou is endless. If Jie and Zhou are not dead, would the evil stop here? When goodness has its end, why did King Wen 'look at the way but not see it'?" Lu Cheng said: "Then what Mr. Cheng Yi said, 'When the universe was still in chaos, the principles of everything already existed in the dark', how should we understand this sentence?" The husband said: "This sentence is very good, but it is quite confusing, so there is a problem." "The laws of heaven are not fixed, they are endless. When I communicate with you, don't think that it is nothing more than just because I have gained a little. Even if I talk to you for ten, twenty, or even fifty years, there is no end. " One day, the master said: "It is enough to be like Yao and Shun, but above Yao and Shun, there is no limit to goodness; like Jie and Zhou, it is hateful enough, but below Jie and Zhou, there is no evil." Exhaustion. If Jie and Zhou were not dead, would the evil end at them? If goodness could be exhausted, why would King Wen of Zhou "expect to obtain the law of heaven but seem to have never seen the law of heaven"?" Many things in the world, although we may think that we have a thorough understanding from the text, in fact, we may not.There is no end to goodness, no end to evil, and even more indefiniteness to reason. I hope that we will continue to experience it deeply. Even King Wen of Zhou sighed "Looking at the Tao but not seeing it". It can be seen that reason and Tao really have no end. Question: "When you are quiet, you also feel good, but when you are in trouble, it will be different. How about it?" The master said: "It's only knowing how to maintain tranquility, but not self-denial. If so, you will fall over when you are faced with a problem. One must work hard on things in order to stand firm, to be able to be still and still, and to be still when moving." Lu Cheng asked: "When I'm quiet, I feel that some of my thoughts are good, but once I encounter something, I can't act according to that kind of thinking. What's the reason?" The teacher said: "This is because you only know how to meditate and cultivate yourself, but you have not worked hard on self-denial. In this way, you will not be able to stand firmly on your heels when encountering things. People should hone themselves in things so that they can stand on a steady footing and achieve "there is a law when there is stillness." , there is also a theorem' realm in action." Mr. Yangming's answer clarifies that cultivation is not only about cultivating the mind and harmonizing reason and subconscious mind, but more importantly, it is about the method of "integration of knowledge and action". Ask Shang Da's work. Mr. said: "Confucianism taught people after the subtlety, so it is said that the advanced level is not learned, and it is said that the lower level is divided into two types. The eyes can see, the ears can hear, and the mouth can speak. , Those who can think in the heart, all go to school. Those who cannot see with the eyes, hear with the ears, speak with the mouth, and think with the heart, are high-level. Like the cultivation and irrigation of trees, they are all out of school; as for day and night The rest, smooth and luxuriant, is superior, and human security can predict its strength! Therefore, those who can use merit and can tell words, all go to school. The superior is only in the lower school. Whatever the sage said, even if it is extremely Subtlety is all about lower learning. Scholars only work hard from lower learning, and then naturally progress upwards, so there is no need to find a higher level of effort.” Lu Cheng asked his husband how to comprehend the laws of heaven. Mr. said: "Confucian scholars of later generations teach students, when they involve some subtle things, they say that they are advanced and not convenient for learning, but they only talk about lower learning. This is a distinction between lower learning and upper learning. Everything that can be seen What the ear can hear, what the mouth can utter, and what the heart can think, are all learned; what the eyes cannot see, what the ear cannot hear, what the mouth cannot say, and what the heart cannot think, are up-to-date. Learning. Just like planting trees, cultivation, and irrigation belong to "lower learning". As for trees growing day and night, with lush branches and leaves, it is "upper development". What language says is all about learning, and the knowledge of mastering is only in the lower school. Those who study only need to work hard from the lower school, and they will naturally be able to master it, and there is no need to find other skills for the master.” In this passage, Mr. Yangming said that Confucianists only need to study hard and then they can naturally succeed.When the time for leaving school is in place, it will come naturally.For example, when planting a tree, as long as it is fertilized, watered, and exposed to sunlight, the tree will flourish sooner or later. Question: "How does 'Weijing' and 'Weiwei' work hard?" The master said: "Only one is the idea of ​​only fineness, which is the only skill, and there is no other than only fineness." There is only one meaning; however, it cannot be pure and white without pounding and winnowing and sifting. It is only a fine work. However, it is only necessary to make the rice pure and white. Erudition, interrogation, deliberation, and understanding Discernment and earnest practice are all for the sake of seeking the only one. Like bloggers, they are the merit of rituals, those who study things and know them are the merits of sincerity, Taoism and learning are the merits of respecting virtue, and being clear and good are the merits of sincerity. , nothing else to say." Lu Cheng asked: "Weijing is the only one, how should we work hard?" Mr. said: "Uniqueness is the purpose of being refined, and being refined is the only skill. It is not that there is only one besides being refined. The radical of the word 'fine' is 'rice'. Let's use rice as an example. Make the rice clean Clean and white is the only meaning, the main purpose is the goal, but without the effort of pounding and sifting, the rice cannot be clean and white. Pounding and sifting is the only skill, but it is just to make the rice clean and white. Such as erudition, interrogation, prudent questioning, discernment, and earnest practice, all must be achieved through refinement. Others, such as blogging, are the kung fu of covenant theory, investigating things and extending knowledge is the kung fu of sincerity, and learning about Taoism is the kung fu of respecting virtue. Mingshan is the skill of honesty, there is no other way of saying it.” Do things to pay attention to methods and methods.The first thing we do is to determine a goal, which is called "one", which means that the goal is single-minded, and the goal should not be changed at will.So after determining the goal, how can we achieve it?It has to be done with effort and heart.This is called "fine".Wang Yangming believes that there is no uniqueness other than Weijing.Because whether the uniqueness can be realized, the key is to look at the essence, without the essence, there can be no uniqueness, and even if there is, it is just a mirage. "The one who knows is the beginning of action, and the one who knows is the end of knowledge. The sacred science is only one skill, and knowledge and action cannot be separated into two things." "The lacquer carving opened and said: 'I can't believe it.' The master said it. Zilu made Zigao the governor of Fei. The master said: 'The son of the thief lady. " Knowing is the beginning of action, and action is the result of knowing.There is only one skill in sacred learning, and knowledge and action cannot be separated as two different things. Qi Diaokai, a student of Confucius, said: "I have no confidence in being an official." Confucius was very satisfied after hearing this.Zilu ordered Zigao to be the magistrate of Feicheng, which Confucius thought was harmful to his son.Zeng Dian talked about his ambitions and was praised by Confucius. The meaning of the sage is clear at a glance! Wang Yangming believes that knowledge and action are inseparable, and action needs knowledge as a guide, and knowledge can only be realized or completed through the practice of action.He opposed the prophet before doing it, and believed that knowledge and action were just two sides of the same process.If you only know what you can't do, you're thinking in vain; if you only know what you can do, you're walking blindly. Question: "When the mind is peaceful, can it be undeveloped?" The Master said: "Today's mind is focused on gaining qi. When it is peaceful, it is only qi that is still, and it cannot be left unsent." Said: "If it is not the middle, how can it be to seek the middle Kung Fu?" Said: "As long as you get rid of human desires and preserve the principles of heaven, you can do kung fu. When you are quiet, you can eliminate human desires and preserve the principles of heaven; There is the disadvantage of being rich in tranquility and tired of movement, and there are many diseases in the middle, but they are only lurking, and they cannot be completely eliminated, and they are still growing. If you live according to the principles, it is not peaceful; if you focus on tranquility, you may not be able to follow the principles.” Lu Cheng asked: "When the mind is at peace, can it be called the state of being undisturbed?" The master said: "Nowadays when people purify their minds, it is just to calm the breath. When they are quiet, it is only the tranquility of the breath, which cannot be called unsent." Lu Cheng said: "If you don't send out, you are in the middle. Is tranquility the skill of seeking the middle?" The master said: "As long as it is to get rid of human desires and preserve the natural principles, it is the real kung fu. When you are quiet, you should never forget to get rid of human desires and preserve the natural principles. When you are moving, you should also think about eliminating human desires and preserving the natural principles. If you are quiet, then you will gradually develop the problem of liking quiet and disliking movement, and there are many hidden defects that cannot be eliminated. When people encounter troubles, these problems will still grow. If the most important thing is to follow the principles of heaven, why not be peaceful? Taking tranquility as the form of majoring does not necessarily follow the principles of heaven." Mr. Yangming believes that rationality is "middle", but tranquility is not, and tranquility is only an appearance of "middle".No matter whether it is peaceful or not, it is just to follow the reason.Whether it is in thinking or in concrete actions, one should hone one's mind and explore the principles of the world.If you often rest in a daze and think instead of taking action, not only will it be difficult to grow, but you will easily fall into the circle of "loving tranquility and loathing movement", and you will easily have hidden problems in your heart.As long as you follow the laws of heaven, your heart will be peaceful, otherwise, even if you have peace of mind, you may not be able to follow the laws of heaven. Question: "Confucius's words of ambition, from the government to seek political affairs, and Gongxi Chi's rites and music, how practical is it? And Zeng Xi said something that seemed like a joke, but the sage allowed him. What do you mean?" Said: "The third son is willing to do it, and he will turn to one side if he wants to. If he can do one thing, he may not be able to do the other. He once pointed out this meaning, but he didn't mean it. He said, "Do what you want, and don't want to be outside it." Su Yidi, If you are in adversity, if you are in adversity, you will not be content with yourself. The three sons said that "you are also" means "not to be". However, the talents of the three sons are all outstanding. The world's empty words are not true, so the master also agrees." Lu Cheng asked: "The disciples of Confucianism gathered together and talked freely about their ambitions. Zilu and Ran Qiu want to be in politics, and Gongxi Chi wants to engage in rites and music. These are more or less practical. What Zeng Xi said seems to be something like playing. , but got the approval of Confucius, what is going on?" The master said: "The ambitions of Zilu, Ranqiu, and Gongxichi are all somewhat subjective and arbitrary. With these two tendencies, they will be paranoid and lose sight of others. Zeng Xi's ambitions do not have these two tendencies. In line with what is said in "The Doctrine of the Mean", "be content with the current conditions and do things, and do not do things beyond the conditions. When you are in the position of barbarians, you should do what barbarians should do; when you are in adversity, you should do what adversity should do .Change yourself with the change of time and geographical location, so that you can be content no matter what the situation'. The first three people are the kind of "people with certain talents" that Confucius said, and Zeng Xi is what Confucius said. He said 'people with multiple talents'. But the first three people have their own unique talents, unlike the world's empty talkers, so Confucius also praised them." Confucius' ideal is: to give life a free space and let it soar and dance. "Zeng Dian Meteorology" is exactly in line with Confucius' ideal.For thousands of years, this ideal of Confucius has been inherited and developed: from Confucius, Yan Hui, Zeng Dian, Zhu Xi, all the way to Wang Yangming. Question: "Knowledge does not improve, how?" The master said: "In order to learn, you must have the origin, and you must work hard from the origin, and gradually advance. The fairy family talks about babies, and they are good at similes. When a baby is in the womb, it is just pure energy. What knowledge? Being able to cry, being able to laugh, being able to recognize his parents and brothers, and being able to stand up, walk, hold, and bear, death is nothing impossible in the world. It is all when the energy is sufficient, and the strength is increasing. Strong, wise and open every day, not by pushing and finding it on the day of birth, so there must be an origin. The sage is in place and nurtures all things, and he only raises them from the state of joy, anger, sorrow and joy. He said, seeing that the sage knows everything and can do everything, it is unreasonable to want to learn everything in the beginning!" He also said: "Be determined to work hard, just like planting a tree. The roots and buds are still not dry, and even if they are dry, they have not yet branches. The branches are followed by leaves, and the leaves are followed by flowers and fruits. When first planting roots, just cultivate and irrigate. Think about branches, don't think about leaves, don't think about flowers, don't think about reality. What's the benefit of thinking about it! But don't forget the merits of cultivation, afraid that there will be no branches, leaves, flowers and fruits?" Lu Cheng asked: "If knowledge cannot be improved, what should I do?" The master said: "To learn, you must have a foundation. You must work hard from the foundation and proceed step by step to make progress. Taoism uses the baby as an analogy, and it is very incisive. When a baby is in the mother's womb, it is purely a ball of air. What knowledge? Birth Later, you can cry, then you can laugh, and later you can meet your parents and brothers, and gradually you can stand, walk, hold, and carry, and finally you can do anything in the world. Strong, the result of increasing wisdom, not the reason of pondering knowledge from the day of birth. Therefore, learning must progress from the foundation. The sage has reached the level of "heaven and all things are nurtured", but it is only from " The lack of joy, anger, sorrow, and joy is said to be cultivated slowly in the middle. Confucian scholars of later generations did not understand the theory of Gewu, and saw that the sage was omniscient and omnipotent, so they wanted to learn all knowledge at the beginning , there is no such reason!" The master also said: "Students are determined to work hard, just like planting a tree. At the beginning, only the roots and buds have not yet grown out of the trunk. After the trunk grows, there are no branches. After the branches grow, leaves will grow. After the leaves grow, they will bloom and bear fruit. When the roots are first planted, you just cultivate the soil and irrigate, don’t think about growing branches, leaves, flowers, and fruits. What’s the use of dreaming about those? As long as you don’t forget the effort of cultivating the soil and irrigating, why worry about not having branches, leaves, flowers and fruits?” Wang Yangming talked about the issue of ambition and merit here. He believes that determination is consistent with making efforts for this purpose. To realize the ambition, we must continue to do everything that should be done diligently, and good results will naturally be obtained.This is just like what Mencius said: "Flowing water is a thing, and it cannot be filled with branches." In Yangming's view, the growth of knowledge and the realization of aspirations, like the growth of crops, are a natural and orderly process that must be done step by step. Gradually accumulate and move forward, and then you can master it. Question: "I can't understand what I read, how?" The gentleman said: "This is just a search for the meaning of the text, so I don't understand it. In this way, it is better to learn it from the old days. He has seen a lot and can understand it. It's just that although he understands it very well for learning, he still has nothing in his life. He has to learn it Work hard on the mind and body, if you can’t understand it, if you can’t do it, you have to focus on your own mind and body, and then you can pass it. The "Four Books" and "Five Classics" are just talking about the mind and body. This mind and body is the so-called Tao, and the mind and body are clear It is Daoming, not to mention the same. This is where the mind is learned.” "Empty spirits are not inconspicuous, and all things happen due to reason. There is no reason outside the mind. There is nothing outside the mind." Or ask: "Mr. Hui'an said: 'The reason why a person is a scholar is only his heart and reason.' How is this statement?" Said: "Mind is nature, and nature is reason. The next word 'and' may be two. Scholars are good at observing it." Or say: "Everyone has the heart of rightness, and the heart is reason. Why do some things be good and some things are not good?" The master said: "The heart of a wicked person loses its true nature." Lu Cheng asked: "I can't understand the book, what should I do?" The husband said: "The reason why you can't understand is that you are only concentrating on the superficial meaning of the words. If this is the case, it is better to read Cheng Zhu's knowledge. Their knowledge has read a lot, and they will naturally understand. It's just that they are learning. Although it is extremely clear and clear, what can you really learn in this way? If you want to learn to understand, you must study from your own heart. If you don’t understand or explain things that don’t make sense, you should put yourself in another place and experience it from your own heart. You will be able to learn clearly and explain it smoothly. The so-called "Four Books" and "Five Classics" are just about the mind and body, and this mind and body are the so-called Dao Mind. The clearness of the body is the clearness of the Tao. There are no two methods. The essential." The "University" collection notes: "Let the mind and body be empty and not ignorant, and have all kinds of principles, then everything will appear." This sentence further confirms the teacher's statement that there is no truth except the mind, and there is nothing else. Someone asked: "Mr. Hui'an (Zhu Xi) said: 'What people learn is only mind and reason.' Is this correct?" The master said: "Heart is nature, and nature is reason. The word 'and' he said probably treated the two as two things. Those who study this point should be good at observing and discovering." Someone said: "Everyone has this heart. Since the heart is the principle, why do some do good and others do evil?" The master said: "The heart of a wicked person has lost the essence of the heart." Cheng Zhu's sex is loaded with reason, while Wang Yangming's heart is loaded with conscience.The core of conscience is that conscience has a priori internal ability to know good and eliminate evil, which is not only the ontological basis of moral practice, but also the ultimate destination of moral practice.In Wang Yangming's view, to understand the mysteries of the universe, to realize the truth of things, and even to understand books, all you need to do is look back and explore your own mind.The reason why wicked people do evil is because they have lost the essence of their hearts. Question: "'Analyze the existence to be extremely precise and not chaotic, and then combine the existence to make it as large as possible without any surplus.' How about this statement?" The master said: "The fear is not exhausted. How can this reason be analyzed? Why do we have to make do with it? The sage said that the essence is one, and it will be exhausted." Lu Cheng asked: "Mr. Zhu Xi said in "Great Learning or Questions": 'Analysis can make the law of heaven very precise and not chaotic, and then synthesize all aspects of the law of heaven to make it all-encompassing.' How do you say that?" The master replied: "I'm afraid it's not right. The laws of heaven cannot be analyzed, so how can it be done? Confucius said that he is fine, but he has already exhausted the learning." Zhu Xi has always emphasized that the reason why a person is a scholar is only his heart and reason.What Lu Cheng asked was a sentence written by Zhu Zi in "University or Questions".Wang Yangming scoffed at this, and even dismissed it, believing that mind and reason, universal law and perceptual reality are inseparable in the ontological sense and cannot be analyzed. "Introspection is to save when there is something wrong, and to keep and support is to check when there is nothing wrong." Chengchang asked Xiangshan about his work on human relations. The Master said: "Except for the changes of human emotions, there is nothing to do. Happiness, anger, sorrow, and joy are not human emotions? Seeing, hearing, speaking, and moving, as well as wealth, poverty, adversity, life and death, are all events. Changes are only in human emotions. , the only thing to do is to achieve harmony, and the only way to achieve harmony is to be alone.” Self-reflection and self-examination are practice when there is trouble, and practice is self-reflection and self-examination when there is nothing to do. Lu Cheng once asked Mr. Yu about Lu Jiuyuan's (name Xiangshan, style name Zijing, study name "Cun", known as Mr. Cunzhai by the world) on working hard on human affairs. The master replied: "Except for human events, there is nothing that matters. Isn't happiness, anger, sorrow, and joy not human emotions? Apart from your own sight, sound, words and actions, such as wealth, poverty, adversity, life and death, these are all events. Events are contained in human emotions." , the key lies in 'Zhi Zhonghe', and 'Zhi Zhonghe' needs to be practiced with Shendu's kung fu." The ancients especially admired self-cultivation and used it to regulate their thoughts and behaviors.Among them, introspection is an important cultivation method.Here Wang Yangming first clarifies the relationship between "introspection" and "preservation", and then he puts forward "to neutralize" and "cautious independence". Cheng asked: "The names of benevolence, righteousness, propriety, and wisdom come into existence because they have been developed?" Said: "Yes." The next day, Cheng said: "Compassion, shame, resignation, right and wrong, are these the manifestations of virtue and evil?" Said: "Benevolence, righteousness, propriety, and wisdom are also virtues. The nature is only one. Its body is also called the sky, the ruler is also called the emperor, the popularity is also called the destiny, and the endowment is also called the nature. The master is also called the body." It is called the heart. The origin of the heart is also called filial piety when it meets a father, and loyalty when it meets a king. Since then, the name has become endless, and it is only one nature. It is just like a person. It is called a son to a father and a father to a son. , from the past, as far as infinity is concerned, there is only one person. As long as a person works hard on his nature, he can see the characters of one nature clearly, and all the principles will be brilliant." Lu Cheng asked: "The names of benevolence, righteousness, propriety, and wisdom, are they obtained because of their performance?" Mr. said: "Yes." Another day, Lu Cheng asked: "Compassion, shame, resignation, right and wrong, are all virtues manifested by nature?" The Master said: "Benevolence, righteousness, propriety, and wisdom are also virtues manifested by nature. Nature is unique. In terms of form, it is heaven, in terms of domination, it is emperor, in terms of popularity, it is fate, and in terms of endowing people. For nature, in terms of dominating the human body, it is the heart. The expression of the heart is filial piety when meeting the father; loyalty when meeting the king. By analogy, there are countless names, but there is only one nature. Just like a person is one, For the father, this is the son, and for the son, this is the father. By analogy, the names can be endless, but it is just this person. Therefore, as long as people work hard on their nature, they can clearly see their nature and understand it thoroughly. Then all the truths in the world will suddenly become clear." When Wang Yangming answered Lu Cheng, he discussed the relationship between nature and reason from the aspect of the harmony between man and nature, thinking that not only the four extremes of compassion, shame, resignation, and right and wrong, but also the four virtues of benevolence, righteousness, propriety and wisdom, are just the manifestation of sex in the moral aspect.Sex is not divided into nature and people.He also talked about nature and heart from the perspective of heaven, emperor, and destiny. He seemed to follow the predecessors' theory in terminology, but he put heaven, emperor's destiny, nature, and heart on an equal footing. Status confuses destiny and humanity. One day, it is considered to be learning Kung Fu. The master said: "Teach people to learn, and don't take one side. When you first learn, your mind is wandering, and you are not bound. Most of your thoughts are on the side of human desires, so you should teach them to sit quietly and think. After a long time, when their minds are a little settled, they just hang in the air and watch quietly. It is useless to be like dead wood and dead ashes. You must teach him to examine and restrain. There is no time to examine and restrain. For example, if you go to thieves, you must have the intention to clean them up. Investigate one by one, search out. The root of the disease must be pulled out, and it will never come back again. It is like a cat catching a mouse. It is like a cat catching a mouse, watching it with one eye, listening to it with one ear, and only then does a thought sprout, that is, to get rid of it, decisively, Don't allow him to be convenient to him, don't hide him, don't let him out, only by real hard work can he be cleared up. When he is selfless and restrained, he will have his own time. Although it is said what to think and worry, it is not the current affairs of beginners. Beginners It is necessary to think, examine, restrain and govern, that is, to think about sincerity, and only think about one principle of heaven. When the principle of heaven is pure and complete, there is no need to think about it.” One day, the teacher and the students discussed the skill of learning together. The master said: "To teach people to learn, you should not be obsessed with one teaching method. At the beginning of learning, people are distracted and can't concentrate. Most of their thoughts are about human desires. Therefore, let's teach him to sit quietly first. In order to stabilize the mind. Over time, when his mind can be stable, if you just teach him to hang in a quiet place, so that it is like a dead wood, it will be useless. At this time, you must teach him to reflect on himself. Kung fu can never be interrupted, just like eradicating thieves, there must be a determination to eliminate them completely. When there is nothing to do, search out all selfish desires such as lust, greed for money, and fame, and pull out the root of the disease, so that they will never arise again. It is just like a cat. To catch a mouse, keep your eyes on it and listen to it with your ears. Only when there is a trace of germination, you will immediately remove it. You must be firm in your attitude. Don’t tolerate it, give it a chance to breathe, don’t hide it, and don’t let it live. This is the real kung fu. Only then can the selfish desires in the heart be swept away. When there is no selfish desire in the heart to get rid of, it will naturally be able to stand upright. Although Confucius said, "What is there to think about and worry about in the world?", but that is not understandable for beginners. But , when you are a beginner, you must also think about introspection and self-examination to restrain your selfish desires. This is thinking about 'sincerity'. Just think about one heavenly principle. When the heavenly principle is completely pure, it will be the state of "what to think and what to worry about." Here, the kung fu steps provided by Wang Yangming are: meditation, self-examination, restraint, and integrity of heavenly principles.Yangming pointed out that introspection and restraint are thinking sincerity, and the integrity of heavenly principles is sincerity.The meditation at this time is different from Yangming's meditation before Nanjing.When he was in Chenzhong, Beijing, and Chuzhou, the meditation he said was to directly understand the mind and body, but at this time, the meditation he said was just to calm the mind a little, and it was a prelude or preparation for self-examination and restraint.Here, he refers to the noumenon of the mind by Duan Gong, what to think and what to worry about. Cheng asked, "Some people are afraid of ghosts at night, what can they do?" The master said: "It's just that I can't collect righteousness on weekdays, and my heart has something to worry about, so I'm afraid. If the usual practice is in line with the gods, why should I be afraid of it?" Zi Xin said: "There is no need to be afraid of upright ghosts, but evil ghosts don't care about people's good and evil, so they must be afraid." The master said: "Is there any evil ghost that can deceive a righteous person? Just this fear is an evil heart. Therefore, those who are deluded are not deluded by ghosts, but their hearts are deluded by themselves. For example, if a person is lustful, he is deluded by ghosts; Goods are deluded by ghosts. Anger that is inappropriate for anger is deluded by anger at ghosts; fear that should not be feared is delusional by fear of ghosts." Lu Cheng asked: "Someone is afraid of ghosts at night, what should I do?" The master said: "That's because he can't be completely out of righteousness and feels ashamed in his heart, so he is afraid of ghosts. If his usual behavior does not violate the gods and is open and bright, why should he be afraid?" Ma Zixin (Xueyou Lu Cheng) said: "Upright ghosts are not scary, but evil ghosts don't care whether you are a good person or a bad person, so it is inevitable to be a little scared." 先生说：“哪有邪恶的鬼能迷惑正人君子的？只怕是人自己心邪，才有能迷惑你的鬼，那就不是鬼迷惑你，而是你的心已自迷了。例如，人好色，就是色鬼迷；贪财，就是贪财鬼迷；不该怒而怒，就是被怒鬼迷；不该怕而怕，就是被惧鬼迷。” 王阳明认为，许多人之所以容易受到外界的影响，这是因为心不正，被各种欲牵缠住了的缘故。如果你的心光明正大，坦坦荡荡，什么都奈何不了你。人最大的敌人是自己，只有提升自己的心灵，从根本增强自己的素质，才能经得起各种险恶环境的考验。 “定者，心之本体，天理也。动静，所遇之时也。” 澄问《学》《庸》同异。 先生曰：“子思括《大学》一书之义为《中庸》首章。” “定为心之本体，即天理。动与静，只是天理在不同时间、不同环境下的表现。” 陆澄向先生请教《大学》《中庸》两书有何异同。 先生说：“子思总结概括了《大学》一书的要义，作为《中庸》的第一章。” 理学所讲的“定”是指心境的稳定、平静、安宁和无烦扰。避离人世、端居默坐去求定，这样的定仍然是外在的、不稳定的东西，只有在任何情况下都能做持这种“定”，才算是达到了真正的定。定的境界可以转化为心之本体。因此阳明说：“定者，心之本体，天理也。动静，所遇之时也。” 当陆澄问王阳明《大学》和《中庸》的异同时，王阳明对《大学》进行了一种义理还原。他认为，子思对《大学》做出过深入思考，并克服了心浮气躁，用心之本体悟得了天理，把《大学》之义定为《中庸》的首章。所以，王阳明认为《大学》之义应当从《中庸》切入。 问：“孔子正名，先儒说'上告天子，下告方伯，废辄立郢'。此意如何？” 先生曰：“恐难如此。岂有一人致敬尽礼，待我而为政，我就先去废他，岂人情天理！孔子既肯与辄为政，必已是他能倾心委国而听。圣人盛德至诚，必已感化卫辄，使知无父之不可以为人，必将痛哭奔走，往迎其父。父子之爱本于天性，辄能悔痛真切如此，蒯聩岂不感动底豫？蒯聩既还，辄乃致国请戮。聩已见化于子，又有夫子至诚调和其间，当亦决不肯受，仍以命辄。群臣百姓又必欲得辄为君。辄乃自暴其罪恶，请于天子，告于方伯诸侯，而必欲致国于父。聩与群臣百姓亦皆表辄悔悟仁孝之美，请于天子，告于方伯诸侯，必欲得辄而为之君。于是集命于辄，使之复君卫国。辄不得已，乃如后世上皇故事，率群臣百姓尊聩为太公，备物致养，而始退复其位焉。则君君、臣臣、父父、子子，名正言顺，一举而可为政于天下矣。孔子正名，或是如此。” 陆澄问：“孔子正名的事迹，按照朱熹先生的说法，孔子是'要对上报告天子，对下告诉诸侯，废除公子辄而拥立公子郢'。朱子的这种说法对吗？” 先生说：“恐怕不是这个样子的吧！一个人在位时对我恭敬尽礼，要求辅佐从政，我却先废除他，这难道符合人情天理吗？孔子既然答应出山替卫国国君理政，必定是卫国国君百分之百地信任他，也能听进去他的劝诫。孔圣人的感召力那可是超一流的，必定是感化了卫辄，让他知道了没有父亲不可以成为人，卫辄一定将痛哭奔跑，去迎回他的父亲。父子之爱源于人之本性，辄能反省悔痛的这样真切，他的父亲蒯聩难道不被感动吗？蒯聩回来后，卫辄把国家交给父亲治理，并以此请罪。蒯聩已被儿子深深打动，又有孔子在中间诚心调解，蒯聩当然不会接受，依然让儿子治理国政，群臣百姓也必定会愿意卫辄为国君。卫辄自我检讨自己的罪过，向天子请罪，向各方诸侯公布，表示一定要把位子给父亲。而蒯聩与群臣百姓都说姬辄已经悔悟了且具备了仁孝的美德，也打报告给天子，向各方诸侯公布，一定要让辄成为卫君。于是天命集于卫辄，让他重新做卫国的国君。卫辄不得已，于是像后世太上皇的故事那样，率领群臣百姓尊奉父亲蒯聩为太公，极尽孝养，卫辄才重新做了卫国的国君。这样国君、大臣、父亲、儿子都恪守自己的身份，名正言顺，从此天下就好治理了。大概这才是孔子正名事迹的本来面目吧。” 阳明先生在这里解读“孔子正名”的事迹，肯定了孔子的正名做法，实际上也表明了自己的观点。 孔子生活在春秋末期，正值“礼崩乐坏”的大变动时代，名分制度已经无法维持。而孔子以为，人类社会秩序的维持，必须有人类共同承认的伦理规范，而伦理规范的制订与实施，则必自澄清人与人的相互关系始，自人伦礼仪观念的厘正开始。在孔子看来，这种社会大混乱的崩溃是由于名实混乱所造成的。事务能否有成效，礼乐能否兴盛，刑罚是否适中，人民能否治理好，关键就在“正名”，要做到君、臣、父、子都严守礼制、名分。 澄在鸿胪寺仓居。忽家信至，言儿病危。澄心甚忧闷不能堪。 先生曰：“此时正宜用助。若此时放过，闲时讲学何用？人正要在此时磨炼。父之爱子，自是至情，然天理亦自有个中和处，过即是私意。人于此处多认做天理当忧，则一向忧苦，不知己是'有所忧患，不得其正'。大抵七情所感，多只是过，少不及者。才过，便非心之本体，必须调停适中始得。就如父母之丧。人子岂不欲一哭便死，方快于心；然却曰'毁不灭性'，非圣人强制之也，天理本体自有分限，不可过也。人但要识得心体，自然增减分毫不得。” 陆澄跟随先生在南京鸿胪寺居住，忽收家信一封，说儿子病危，他心里万分忧愁，不能忍受。 先生知道后说：“这时候正应该在修身养性上下工夫，如果放过这个机会，平时学习有什么用呢？人就是要在艰难时刻才能得到意志的磨炼。父亲关爱儿子，是最自然的感情流露，但天理也有个中正适度，超过这个限度就是私欲。人在这个时候大多认为按照天理应当是一副忧戚状，便一味地悲怆起来，而不知道自己已经是'过度悲伤以至于不能保持天理中正平和'。一般来说，七情六欲一旦发作，往往过分的多，很少有不及的。然而稍稍有点过分，便不是心的本体，必须进行调节直到适中才好。比如父母去世，作为人子难道不想一下子哭死，才能化解心中的悲痛？然而《孝经》却说：'孝子哀伤不能伤害性命。'这并非圣人要强人所难，而是因为天理本体自有限度，不可过度。人只要认识了心本，自然不能增减分毫。” 毁不灭性的功夫，王阳明说，需要“在此时磨炼”，能及时克制住大悲大喜。说得通俗点就是“节哀顺变”。这就是王阳明的“天理本体，自有分限”，所以“不可过也”。 “不可谓未发之中，常人俱有。盖体用一源，有是体即有是用。有未发之中，即有发而皆中节之和。今人未能有发而皆中节之和，须知是他未发之中亦未能全得。” 先生说：“不能说'情感未发时的中正状态'一般人都有。因为'本体和应用是同源的'，有这样的体，就有这样的用。有'情感未发时的中正'，就有'情感发出来符合中正的平和'。现在的人都没有做到'情感发出来符合中正的平和'，应当知道是因为他'情感未发时的中正状态'还没能完全得到。” 阳明先生一贯认为，中和、道都是人人原有的、本有的。这是从天命之谓性的角度来说的，是从本体角度来说的，是从本有的层面来说的。但是这里阳明先生又说“不可谓未发之中常人俱有”，表面上看似乎和他惯有的观点是矛盾的，其实不然，这两种相反的说法都是很忠实于《中庸》原意的。固然“道也者不可须臾离也”，道源自于天命之性，但性是需要有“率”的功夫，道需要有“修”的功夫，所以《中庸》才强调“率性之谓道，修道之谓教”。所以也才有《中庸》接着说的“是故君子戒慎乎其所不睹，恐惧乎其所不闻。莫见乎隐，莫显乎微，故君子慎其独也”之戒慎不睹、恐惧不闻及慎独等功夫。 《易》之辞是“初九，潜龙勿用”六字，《易》之象是初昼。《易》之变是值其昼。《易》之占是用其辞。 先生说：“'初九潜龙勿用'六个字是乾卦的初爻爻辞。其卦象是早晨，其变化是遇到白天，其占卜用的是卦辞和爻辞。” 王阳明非常重视，而且把的第一卦的第一爻视为全部六十四卦的源泉。虽然他的学说与易学无明显的传承关系，但他常常以内心道德修养方法和精神境界解释卦爻象和卦辞。 “'夜气'，是就常人说。学者能用功，则日间有事无事，皆是此气翕聚发生处。圣人则不消说夜气。” 先生说：“存养'夜气'（指夜晚静思所产生的良知善念）是就普通人而言的。求学的人能在本心修养功夫，无论日间有事无事，心中都有清明和善的心气聚敛。圣人则不必说夜气。” “夜气”出自《孟子·告子上》，意为人在夜间生长出来的清明之气，指未与日常种种事物接触时的无利害考虑的精神状态。王阳明认为，孟子的夜气，是对于普通人说的。普通人在夜间与外物脱离接触，可以较为清醒地审视行为的意义，有利于道德思想的存养。如果“学者能用功”，就能随时随地存养夜气，时时处处按道德标准思考、行动。而圣人则无所谓夜气，因为他们本来就能够按道德标准思考、行动了。 澄问“操存舍亡”章。 曰：“'出入无时，莫知其乡'，此虽就常人心说，学者亦须是知得心之本体亦元是如此。则操存功夫始没病痛；不可便谓出为亡，人为存。若论本体，元是无出无入的；若论出入，则其思虑运用是出。然主宰常昭昭在此，何出之有？既无所出，何入之有？程子所谓'腔子'，亦只是天理而已。虽终日应酬而不出天理，即是在腔子里。若出天理，斯谓之放，斯谓之亡。” 又曰：“出入亦只是动静，动静无端，岂有乡邪？” 陆澄问《孟子》中“操存舍亡”一章之事。 先生说：“'出入没有固定时间，不知道方向。'这话虽然是就平常人的心来说的，求学的人也应当知道心之本体也是这样。如此，修炼存天理的功夫才能没有缺陷。不可随便说，善念出就是天理亡，善念入就是天理存。若要说本体，本源是无出无入的，如果论及出入，那么思考运用就是出，然而人的主宰明明就在心里，哪里会有出？既然无所出，又有什么入呢？程子所说的'心要在腔子里'的腔子，也只是天理而已，虽然终日应酬不止，也不会跑出天理的框架，也就是在心胸里。若是超出了天理，这才叫做放，这才叫做亡。” 先生又说：“心的出和入也只是动和静，动静是无端的，哪有方向呢？” 阳明先生在这里对《孟子·告子上》中的“操存舍亡”章进行了自己的阐述。王阳明说：“'出入无时，莫知其乡。'此虽就常人心说。”估计是门人记述有误，因为“出入无时，莫知其乡”是《中庸》“慎独”的“独”，是没有内外的“与物无对”，也是无将迎的“无待”，不可能“就常人心说”。所谓“就常人心说”，应该是指“操则存，舍则亡”。孟子说：“人之所不学而能者，其良能也，所不虑而知者，其良知也。”良知人人具有，但常人被私欲所蒙蔽，需要去做“致”良知的功夫。并且“操则存，舍则亡”是顺承“故苟得其养，无物不长，苟失其养，无物不消”，所以是“就常人心说”，而“出入无时，莫知其乡”则是操存功夫最后所达到的境界。 王嘉秀问：“佛以出离生死诱人入道，仙以长生久视诱人入道，其心亦不是要人做不好。究其极至，亦是见得圣人上一截。然非入道正路。如今仕者，有由科，有由贡，有由传奉，一般做到大官。毕竟非入仕正路，君子不由也。仙、佛到极处，与儒者略同，但有了上一截，遗了下一截，终不似圣人之全。然其上一截同者，不可诬也。后世儒者，又只得圣人下一截，分裂失真，流而为记诵、词章、功利、训诂，亦卒不免为异端。是四家者，终身劳苦，于身心无分毫益。视彼仙、佛之徒，清心寡欲，超然于世累之外者，反若有所不及矣。今学者不必先排仙、佛，且当笃志为圣人之学。圣人之学明，则仙、佛自泯；不然，则此之所学，恐彼或有不屑，而反欲其俯就，不亦难乎！鄙见如此，先生以为何如？” 先生曰：“所论大略亦是。但谓上一截、下一截，亦是人见偏了如此。若论圣人大中至正之道，彻上彻下，只是一贯，更有甚上一截、下一截？'一阴一阳之谓道'，但仁者见之便谓之仁，智者见之便谓之智，百姓又日用而不知，故君子之道鲜矣。仁、智岂可不谓之道？但见得偏了，便有弊病。” “蓍固是易，龟亦是易。” 王嘉秀问：“佛