Chapter 5 Chapter 3 Xue Kanlu - Consistent

Xue Kan (1486-1545), courtesy name Shangqian, nickname Zhongli, known as Mr. Zhongli, was born in Longxidu, Jieyang County (now Xuelong Township, Anbu Town, Chaoan County, Guangdong Province) in the Ming Dynasty.Xue Kan was rich in literary talent, and was admitted as a Jinshi in the second year of Zhengde Dingchou (1517) of Emperor Wuzong of the Ming Dynasty.After being admitted as a Jinshi, he returned home as a servant, and talked with his elder brother Xue Jun about Mr. Yangming's learning.After Xue Kan left his job and returned to his hometown, he went to run a school in Zhongli Mountain by the Zhongli River in the 11th year of Jiajing.He built Zhongli Academy in the mountains to teach Wang Yangming's studies, and more than a hundred scholars from various southern provinces came here after hearing the news.Due to Xue Kan's active dissemination, Yangming's theory has a greater influence in Lingnan.

Kan asked: "Pursuing ambition is like heartache. If you focus on pain, how can you have time to gossip and meddle in your own business?" The master said: "For beginners, it is good to use it like this, but you must know that there is no time to go in and out, and you don't know where it is." Sick." Xue Kan asked: "Persisting on one's ambition is like heartache. If you focus on the pain, how can you have time to gossip and meddle in your own business?" The teacher said: "It is good to work hard at the beginning of learning, but let yourself understand that the god of the soul is originally 'there is no fixed time for coming in and out, and I don't know where it will go'. Only in this way can the work be achieved. If you just stick to it I am afraid that I have made the wrong effort again.”

In Wang Yangming's eyes, "there is no time to go in and out, and one does not know the hometown" is exactly "the one who is the way, one cannot leave for a moment". "Mozhiqixiang" means "no direction", no time and no direction when going in and out, that is, there is no going in or out, or when you go out, you come in, and when you go out, you go out.However, coming in and out is sometimes, and has a direction, so there is a difference in coming in and out. This is the "second tribute" of "the one who goes is submissive, and the one who comes is trustworthy".The human heart is a living creature full of vitality, and its thinking activities never stop for a moment.The content, method, and sequence of thinking are not limited, and the thoughts are continuous.You can only put your mind and effort into practice.

Kan asked: "Specialize self-cultivation instead of stress, and use recognition as reason. So how?" The master said: "People must be knowledgeable, and the pursuit is just self-cultivation. If you don't pay attention to it, it's just that the ambition of self-cultivation is not clear." Said: "What is knowledge?" Said: "Why do you want to learn the Tao? How much do you want to learn?" Said: "I have heard that Mr. Taught, learning is learning to preserve the principles of heaven. The body of the mind is the principles of heaven. To recognize the principles of heaven, one only needs to be selfless in one's mind."

Said: "In this case, it is only necessary to get rid of selfish intentions, and worry about unclear reasons and desires?" Said: "I am afraid that these private intentions will not be taken seriously." Said: "It is always unrealistic. Aiming, seeing, hearing and hearing are all here, and there is no truth to whether it is true or not! Right and wrong, everyone has it, and you don't pretend to seek it from outside. The emphasis is only on what you want. See, don’t go out of your mind to have another opinion.” Xue Kan asked: "Concentrate on self-cultivation without paying attention to the correct method, so that you mistake desire for reason, what should you do?"

The master said: "One must be knowledgeable, and it is only self-cultivation. Emphasis on methods is just a means of self-cultivation, and not emphasizing methods is just because the ambition of self-cultivation is not yet clear." Xue Kan asked: "What is knowledge?" Mr. said: "Let's talk about why you study? What do you study?" Xue Kan said: "Master once taught us that learning is to learn to 'preserve the principles of nature'. The body of the mind is the principles of heaven. To experience and recognize the principles of heaven is nothing more than to make the mind selfless."

The master said: "Since you have realized this level, you only need to restrain your selfish desires in the future. Why do you worry about ignorance of rational desires?" Xue Kan said: "It's just that I don't know if it's selfish desires or the laws of heaven!" The master said: "The ambition is still not true. The ambition is true. Seeing and hearing are all based on the principles of heaven. How can there be unclear truths? Right and wrong, everyone has it, and there is no need to seek it from the outside world. The method is just to observe. What you see in your own mind. There is another correct view besides your own mind.”

Morality cultivation is the cultivation of personality centered on morality.Wang Yangming believes that Kung Fu is an activity rather than just knowledge. To cultivate virtue, one must study and talk, and the study and talk should focus on clear and true ambitions.The ambition is true, the study is also true, and the self-cultivation is also true.This real kung fu is not outside the mind, but the experience and speculation in one's own heart.Otherwise, one's own realm will never be able to improve. The master asked the friends present: "How is the kung fu like recently?" A friend cites false meaning.Mr. said: "This is to talk about the situation."

A friend narrates the similarities and differences of the past and the present.The master said: "This is about efficacy." The second friend is at a loss, please be. The master said: "My generation is working hard today, just to have a sincere heart to do good. This heart is sincere. If you see good things, you will move away, and if you make mistakes, you will correct them. This is the real work. In this way, people's desires will disappear day by day, and the laws of heaven will be brightened day by day. If you only care about the situation , Talking about efficacy, but it is to encourage the pain of outgoing, not work."

The husband asked the friends present, how is the progress of kung fu these days? A friend said that he was ignorant in his heart, and his husband said, "This is a superficial phenomenon." A friend described the difference between the past and the present.Mr. said: "This is the effect." The two were at a loss and asked Mr. The master said: "We are working hard now to make the heart of doing good be sincere. When we see good, we will yearn for it, and we will correct mistakes. .If you are only obsessed with seeking the situation and talking about the effect, it will encourage the inertia of the mind to go outward, and it will not be the real kung fu of studying things."

This statement is clear and plain, you can seek the situation and effects, but you can't "just seek", to paraphrase the popular saying of modern people, these are just the process, not the goal. When friends read books, most of them comment on Hui'an. The master said: "It is a desire to seek differences, that is, it is not. If I say that there is a difference from Hui'an, there is a slight difference between the beginning and the beginning. I have to argue. However, my heart is not different from that of Hui'an. If The meaning of the rest of the text can be understood clearly, how can one word be moved?" Friends read books together and often criticized and discussed Zhu Xi. My husband said: "This is deliberate nitpicking, which is wrong. Of course there are some differences between my theory and Zhu Xi's. The main reason is that there is a slight difference in the entry skills of learning. I have to distinguish clearly. But my ultimate goal is the same as Zhu Xi's. The mind is the same. If Zhu Xi's interpretation of the text is clear and precise, how can I change a word?" Wang Yangming inherited and developed Lu Jiuyuan's ontology of "mind is reason", and combined with "learning from things to learn" in "University" to criticize Zhu Xi's Neo-Confucianism.Zhu Zi believed that "investigating things" has multiple levels of inquiry, while Wang Yangming believed that "investigating things" is just one thing, that is, eliminating the desire for material things in the heart.This process is achieved through self-cultivation.Because Zhu Xi talked about noumenon and cognition separately, while Wang Yangming talked about it together, so Zhu Xi decided cognition based on noumenon, so there is such a saying.However, Wang Yangming does not have such a deterministic concept. He believes that cultivation starts from the body, and the object is in the heart, that is, to the holy, that's all.But Wang Yangming did not completely get rid of Zhu Xi's influence. In terms of hermeneutics, he inherited Zhu Xi's steady and meticulous.Even subjectively, he did not want to get rid of Zhu Xi completely.So someone criticized Zhu Xi, and Wang Yangming said this. Xiyuan asked: "A sage can learn from it, but Boyi and Yi Yin are different from Confucius in terms of talent and ability. Where are the same so-called sages?" The master said: "The reason why a saint is holy is that his heart is pure from the law of heaven, and no human desires are mixed; it is like the reason why fine gold is refined, but it is pure in color and has no impurities of copper and lead. People are pure from the law of heaven. Fang is sage, and gold is the essence. However, the talents of sages also vary in size. Just like gold, there are two kinds of weight. Yao and Shun are worth ten thousand yi, and King Wen and Confucius are like nine thousand yi. Yu, Tang, King Wu is seven or eight thousand yi, Boyi and Yi Yin are four or five thousand yi. They have different talents and abilities, but they are the same in terms of pure heavenly principles. They can all be called saints. Although they are different in two, their feet are the same, and they can all be called fine gold. With five thousand yi, people are among ten thousand yi, and their feet are the same; with Yi and Yin, they are between Yao and Kong. , not in two; therefore, the saint is purely based on the law of heaven, not in talent. Therefore, although a mortal, if he is willing to learn and make his heart purely in the law of heaven, he can also be a saint; Even though the ten thousand yi are divided into two parts, they can be without shame when they reach the full color. Therefore, it is said that 'everyone can be Yao and Shun'. Scholars and sages are nothing more than getting rid of human desires and keeping the ears of heaven. Alchemy seeks its full color. If there is not much competition for the fineness of gold, the work of tempering will be saved, and it will be easier to achieve. The lower the fineness, the harder it is to forge. The temperament of a person is clear and turbid. Below the average person. In the Tao, there is life to know how to do things safely and learn to know how to benefit. The people below must have one hundred people, ten people and one thousand. And success is one. Later generations do not know that the principle of being a saint is purely natural, but they are dedicated to it. Knowledge can be sought from the sage, thinking that the sage knows everything and is omnipotent. I have to understand the many knowledge of the sage one by one before I can get it. Therefore, I don’t need to look at the law of heaven. Research and comparison in appearance and deeds. The wider the knowledge, the more the human desires, the more the talents, the more obscure the natural law. Just like seeing people have thousands of yi gold, it is not necessary to refine the fineness, but to seek the purity that is worthy of the other. It is delusional. Divide it into two parts, and make the same ten thousand yi. Tin, lead, copper, and iron are mixed and thrown together. The more the two parts increase, the lower the color will be. Even at the tip, there will be no more gold!" At that time, he said that benevolence is by his side, and he said: "Mr., this metaphor is enough to break the confusion of fragmented Confucianism in the world, and it is of great contribution to the later learners." The master said again: "When we exert our strength, we only seek to reduce daily, not to increase daily. To reduce one point of human desire is to regain one point of heaven's law. How light and easy! How simple!" Cai Zongyan (named Xiyuan, Wang Yangming's proud disciple) asked: "It is true that a person can become a sage through learning. However, Boyi and Yi Yin are different from Confucius in terms of intelligence. Why did Mencius call them both sages?" " The master said: "The reason why a saint becomes a saint is that his heart is purely filled with the principles of heaven and has no mixture of selfish desires. Just like the reason why the fine gold is fine is that it is pure in color and has no mixture of other metal components such as copper and lead." A man is a sage when he preserves the principles of nature, and a sage is only gold if he has enough gold. However, the talents of a sage are also different, just like the weight of gold. A thousand yi, King Yu, Tang and Wu are like seven or eight thousand yi, and Boyi Yiyin is like four or five thousand yi. Although their talents are different, they are all purely based on the principles of heaven. This is the same, and they can all be called saints, just like gold. The weight is different, but as long as the fineness is perfect, it can be called pure gold. The reason why the sage equivalent to 5,000 yi and the sage equivalent to 10,000 yi are called together is because their fineness is the same. Boyi, Yi Yin put Tang Yao and Confucius beside him and said that it is also because their hearts are purely filled with the principles of heaven. A person who becomes pure gold lies in its fineness, not its weight; It is not about intelligence. Therefore, even if you are an ordinary person, as long as you are willing to learn and let your heart be purely natural, you can become a saint. It is like gold that weighs one tael, compared with gold that weighs ten thousand yi, the weight is indeed very different, but As far as its fineness is concerned, it is not inferior. Therefore, the reason why "everyone can become Yao and Shun" is here. Those who study and learn from sages are just to learn to get rid of selfish desires and preserve the principles of nature. This is like alchemy. What they are after is nothing more than the fineness of gold. The finer the raw gold, the less time it takes to calcine and the easier it is to succeed. The lower the fineness, the more laborious it is to calcine. Human talent , turbid and mixed, some are above the middle level, and some are below the middle level. For the pursuit of the Tao, some people are born knowing how to be content with practice, and some people know how to practice after learning. The lower ones must be learned by others. One hundred, one learns ten and one learns a thousand, so that one can barely catch up with others. People in later generations do not know that the foundation of becoming a sage is purely the law of heaven, but they specialize in knowledge and talents to seek to become a sage, thinking that a sage knows everything and is omnipotent , I just need to learn many knowledge and abilities of the sages one by one. Therefore, they don't work hard on the principles of heaven, and waste their energy in vain. They study from books, investigate names and objects, and compare appearances. The more you grow, the more your talents will be, and the more you will be deceived. Such a person is like seeing others have ten thousand yi gold, but he is not thinking of increasing the fineness of his own one or two gold, so that his own gold is worthy of the purity of other people's gold , and only wanted to catch up with others in terms of weight, so tin foil, copper, lead and iron were mixed in, so that the weight did increase, but the fineness disappeared, and in the end there would be no more gold." At that time, Xu Ai said beside him: "Mr.'s metaphor is enough to break the fragmented view of Confucian scholars in the past, and it will be of great benefit to later scholars." The master also said: "We work hard, only to reduce selfish desires day by day, not to increase knowledge day by day. To lose a bit of selfish desire is to restore a bit of natural law. How light and easy? How simple and easy?" Wang Yangming believes that the reason why a saint is holy is that his heart is pure of heavenly principles, just like gold, which emphasizes purity and has impurities in it.Holy is not holy, look at the purity, not the weight.Even a mortal, as long as you are willing to learn, you can become a saint.Even if you only have one tael, there is nothing to be ashamed of in front of ten thousand yi.However, Wang Yangming does not require epiphany, he emphasizes gradual progress, doing something every day, and increasing every day. Shi De asked: "The theory of Gewu, as taught by Mr., is easy to understand, and everyone can see it; Wen Gong is extremely clever, so there is no trial here, why?" Mr. Wen said: "Mr. Wen has a great spirit. It is because he wanted to carry on the past and open up the future when he joined forces in his early years. Therefore, he has always only worked hard on research and writing. If he had to study himself first, he would naturally have no time for this. After attaining virtue and prosperity, he was worried about the ignorance of the way. , For example, Confucius retreated the six books, deleted the complicated and simplified, and gave lectures to learn, and it didn’t take much research. Wen Gong wrote many books in his early years, but Fang regretted doing it wrong in his later years.” Shide said: "Remorse in later years is like saying 'the enlightenment that has always been fixed', and it is also called 'although I have read books, how is it beneficial to my business? When he comes here, he will regret the mistakes he made in the past, and he will go to practice on his own." Said: "Of course. This is something that Duke Wen can't reach. He has great strength, and he will turn around as soon as he regrets. Unfortunately, he passed away soon, and many mistakes are too late to correct." Yang Ji (named Shide, Wang Shouren's student) asked: "'Gewu Shuo' taught Mr. this way, it is really simple and clear, and everyone can understand it. Mr. Zhu Xi is extremely intelligent, but he is not prudent about this point. Why?" The master said: "Zhu Zi had lofty aspirations in his early years. In his early years, he made up his mind to continue the past and open up the future. Therefore, he has been working hard on researching and writing. If he started with the analysis of his own self-cultivation, he would naturally have no time to take care of it. Wait until he is virtuous. After the grand ceremony, he was really worried about the ignorance of the Tao, so he stepped back and concentrated on revising the "Six Classics" like Confucius. Many books, only later in life regretted that the order of study was reversed." Yang Ji said: "Is Zhu Xi's regret in his later years reflected in what he said? As he said, 'the enlightenment from the previous finalized version', he also said, 'Although I have read a lot of books, how can it help me in my affairs?' , and said 'this has nothing to do with sticking to books and talking in mud', what he meant by saying these words was that at this time he regretted that he had used the wrong direction of study in the past, and since then he has started to analyze his self-cultivation." The gentleman replied: "That's right. This is exactly the value of Mr. Zhu Xi. He had a strong will, and he corrected himself as soon as he repented. It's a pity that he passed away not long after, and many previous mistakes were too late to correct!" Zhu Zi first ruled the classics and then understood the Tao. He used the traditional method to study. He collected the annotations of his predecessors on the "Four Books" and other classics, compared them, and then integrated them into a comprehensive understanding.If we study Confucianism without relying on Zhu Zi's "Four Books Collected Notes", it will be difficult to understand.But after all, Zhu Zi realized it in his later years, so it is inevitable that there are some ambiguities in the "Four Books Collected Notes", but it doesn't matter to those who have fully realized it.What should I do if I can’t fully understand it?We should refer to what Wang Yangming, Ou Yi, Han Shan, and Yin Guang said. The three quotations later cited by Yang Ji are all from the book "Zhu Zi's Final Theory" edited by Wang Yangming. Wang Yangming studied Zhu Xi's theory back then, knew Zhu Xi's shortcomings, and also knew Zhu Xi's enlightenment in his later years. In order to better help later scholars, Wang Yangming went to Beijing When I was young, I collected and sorted out Zhu Xi's letters in his later years, and compiled them into the book "Zhu Xi's Final Theory". Kan went to the grass among the flowers, because he said: "What is good in heaven and earth is hard to cultivate, and evil is hard to get rid of?" The master said: "I haven't cultivated my ears yet." Shao Jian said: "When we look at good and evil, we all think from the body, and we will be wrong." Can't talk about it. Said: "The business of heaven and earth is like flowers and plants. How can there be good and evil? If you want to see flowers, you will regard flowers as good and grass as evil. If you want to use grass, you will use grass as good. Such good and evil, They are all born of your likes and dislikes, so you know they are wrong." Said: "So there is no good and no evil?" Said: "If there is no good and no evil, the principle is still, and if there is good and evil, the energy is moving. If you don't stay in the energy, that is, there is no good and no evil. This is called the ultimate good." Said: "Buddhism is also neither good nor evil, why is it different?" Said: "Buddha's writings are on no good and no evil, so he doesn't care about everything, and he can't rule the world. The sage has no good and no evil, but he does nothing good or evil. If there is an extreme, one follows the principles of heaven, and there will be a tailor-made assistant." Said: "Grass is not evil, so it should not go away?" Said: "This is the opinion of the Buddha and the old. If the grass is in the way, why don't you go?" Said: "This is doing good and evil?" Said: "Not doing likes and dislikes is not a person who has no likes and dislikes at all, but a person who is ignorant. It is said that there is no authorship, but likes and dislikes follow the principle. If you don't go, it has another meaning. In this way, it is like not having likes and dislikes." Said: "How to remove the grass is to follow the principle and not look at the meaning?" Said: "If the grass is in the way, the reason should be gone, just go. Even if you go before you go, it won't tire your mind. If you put a little thought on it, your mind and body will be tired, and there will be many places to move your energy." Said: "So good and evil do not exist in things?" Said: "It's only in your heart. Following the principle is good, and being angry is evil." Said: "After all, there is no good or evil in things?" Said: "This is the case in the heart, and the same is true in the things. The Confucianists of the world don't know this. Get used to it." Said: "'If you love sex, but hate stench', how about it?" Said: "This is exactly what follows the law, and it is the law of heaven. It is selfless to do good and evil." Said: "'It's like a good sex, like a bad smell', what's wrong with it?" Said: "It's sincerity, not selfishness. Sincerity is only following the principles of heaven. Even if it follows the principles of heaven, it can't see a single point of view. Therefore, if you feel angry or happy, you can't correct it. It must be blatant and fair. The essence of the mind. To know this is to know what is yet to come." Bosheng said: "Mr. said: 'If the grass is in the way, the reason should go away.' Why is the body thinking again?" Said: "You must take care of yourself. What kind of heart are you going to get rid of the grass? What kind of heart is it if you don't weed the grass in front of Uncle Zhou Mao's window?" When Xue Kan was weeding the flower garden, he asked by the way: "What kind of goodness is hard to cultivate in the world, and what kind of evil is hard to get rid of?" The teacher said: "There is no so-called cultivation and there is no so-called elimination." After a while, he said: "This way of looking at good and evil is all on the surface, and it is easy to make mistakes." Xue Kan didn't understand Mr. The master said: "Everything in the world is endless, like flowers and plants. How can there be a difference between good and evil? If you want to enjoy flowers, you should regard flowers as good and grass as evil. If you need to use grass, you will think Grass is good. The distinction between good and evil is all caused by the likes and dislikes in your heart. So it is wrong." Xue Kan asked: "Then there is no difference between good and evil?" The master said: "The absence of good and evil is the tranquility of reason, and the presence of good and evil is the abnormal movement of the heart. If the heart does not move, there will be no distinction between good and evil. This is the state of the ultimate good." Xue Kan asked: "Buddhism does not have the concept of good and evil. What is the similarity and difference between this and Mr.'s idea?" The master said: "Buddhism only works hard on no good and no evil, and ignores everything else. It is impossible to govern the world like this. The sage talks about no good and no evil, just don't start from your own selfish desires to generate likes and dislikes, don't The heart is moved with the emotion. However, Confucius's "ancestors describe Yao and Shun, charter civil and military affairs" is nothing more than "following the principles of heaven" in the final analysis. " Xue Kan said: "Since grass should not be simply classified as evil, then there is no need to get rid of grass." The master said: "This is the thought of Buddhism and Taoism. If grass hinders the growth of flowers, what's the harm in getting rid of it?" Xue Kan said: "This is another classification of likes and dislikes." The master said: "If you don't have likes and dislikes from selfish desires, it doesn't mean you don't have likes and dislikes at all. If you don't, you will become a person without perception. The so-called not to classify from selfish desires means that people's likes and dislikes must follow the laws of heaven, and there is no other selfishness. Distracting thoughts. In this way, it is as if there is no simple classification of likes and dislikes." Xue Kan asked: "Should the grass be eradicated or not, how can it follow the law of heaven and not be mixed with selfish desires?" The master said: "Grass hinders the growth of flowers. It should be removed, so remove it; occasionally some things are not removed, and don't keep it in mind. If you care about it, your mind and body will be tired by it, and there will be many The place is moved by spirit." Xue Kan asked: "So the so-called good and evil have nothing to do with specific things?" The master said: "Good and evil only depend on whether your heart is reasonable. Following the principle is good, and not following the principle is evil." Xue Kan asked: "Then there is no good or evil in concrete things, is there?" The master said: "This is the case in the mind, and the same is true in the things. If the Confucianism cannot realize this level, it will abandon the preservation of the original mind and pursue things outside the mind. Elimination of foreign things, in the end, it is just a "righteous attack", and throughout his life, he has done good things without knowing the reason, and after getting used to it, he doesn't know why." Xue Kan asked: "How should we understand that everyone likes beautiful women and hates bad smells?" The master said: "This is the result of following the laws of heaven. The laws of heaven should be like this, and there is no deliberate distinction between likes and dislikes." Xue Kan said: "It's like liking beautiful women and hating bad smells. How can it be said that they deliberately separated likes and dislikes in advance?" The Master said: "This is sincerity, not selfish desire. Sincerity is to follow the principles of heaven. Even if you follow the principles of heaven to do things, you can't tell the good from the bad subjectively in advance. Therefore, if there is a trace of anger, resentment, liking, or happiness, then the heart will be It is impossible to maintain Zhongzheng and peace. It must be free from preconceived ideas and prejudices, so that it is the essence of the heart. After understanding these, you will also understand what is "undeveloped." Meng Yuan interjected and said, "Mr. said: 'The grass hinders you, you should pull it out.' Why do you say that this is a selfish desire arising from the appearance?" The husband said: "This needs to be experienced in your heart. What do you think about getting rid of the grass? Zhou Dunyi (named Maoshu, a famous philosopher in the Northern Song Dynasty, and the originator of the Neo Confucianism recognized by the academic circles) did not pull out the grass in front of the window. What are you thinking?" Anyone who wants to get rid of it is human desire.It is also selfish to remove without being tired of the heart.After that, Xue Kan kept asking, but Wang Yangming didn't find it unreasonable.Why did Uncle Zhou Mao not weed the grass in front of the window?It is because of benevolence.Why did Wang Yangming advocate removing the grass between flowers?It is because of reason.But Yangming emphasized, "Then good and evil do not lie in things, but only in your heart." This means that good and evil cannot be discussed with obsession with things. Only when things are placed in the overall meaning structure can there be good and evil.Not doing good or doing evil, not being angry, is the ultimate good. The teacher said to scholars: "In order to learn, you must have a brain, and then you will succeed. Even if there is no continuity, it is like a boat with a rudder, and you will wake up when you lift it. Otherwise, even if you are engaged in learning, you will only do it for a righteous attack. If you can't do it, if you don't learn it, you don't have a big book." He also said: "When you can see it, you can say it horizontally and vertically. If it works here, it doesn't work there. It's just that you haven't seen it yet." The master said to the visiting scholars: "You must have a brain in learning, so that you can achieve success. Even if you can't understand it when you encounter it, and integrate it, but with a brain is like a boat with a rudder. You can understand it when you mention it at a critical moment. Otherwise, , although you study hard, but it is only "acquisition of righteousness", you can only do good things and don't know the reason, and you don't know why after you get used to it. It is not the world's great foundation (fundamental) and Dao (principle). " The master went on to say: "With a brain, you can understand everything straight and straightforward. If you understand it here, you can't understand it elsewhere, just because you don't use your brain." Yangming inherited the method of speculation in Tantric Buddhism, emphasizing the leading role of enlightenment. He regarded the enlightenment of the essence of conscience as "learning the mind".It is believed that the key to learning lies in the mind first, followed by the truth. If the mind is straight, the door of enlightenment is opened, invention from the heart, enlightenment from the body, then any problem can be solved by itself. Or if you ask to learn from relatives, you will inevitably be tired of your career. Mr. said: "For the sake of relatives, careers are exhausting in learning, so those who manage the land to support their relatives are also exhausted in learning? Xianzheng said, "The only thing is to suffer from loss of ambition." But I am afraid that the ambition of learning is not true." Someone asked: "If you study for your parents, you will inevitably be exhausted by the imperial examination?" The master replied: "If so, then farming for the sake of serving parents will also hinder the progress of thinking? Cheng Yi said 'I am only afraid of losing my ambition', but I am afraid that my ambition to study is not true!" This is criticizing someone who uses their parents as an excuse for being lazy.Mr. Yangming's meaning is very clear, one must have a true ambition in learning.As long as the ambition is true, no other external factors can hinder the progress of thought and the growth of knowledge.On the contrary, if the ambition is not true, but always being objective and making excuses, it will be difficult to achieve achievements in learning. Chongyi asked: "Usually, it means how busy you are. You are always busy when you have something to do, but you are also busy when you have nothing to do. Why?" The master said: "The air mechanism of the heaven and the earth never stops, but there is a ruler, so there is no rush or slowness. Although there are ever-changing things, the ruler is constant, and people are born from this. If the ruler is fixed, and the sky Luck is generally non-stop, although the entertainment is ever-changing, it is always calm and at ease, the so-called "Heavenly King is calm, all bodies follow orders". If there is no master, it is just this spirit that is unrestrained, how can you not be busy?" Ouyang De (named Chongyi, a disciple of Wang Shouren) asked: "Usually I always feel that my thoughts and thoughts are very busy. Of course I am busy when I have something to do, but I also feel busy when I have nothing to do. What's the matter?" The master said: "The changes of all things in the world will not stop for a moment. But if there is a master, they will change without rushing or delaying. Even though the changes are ever-changing, the master is stable. People have It is only when the ruler is established. If the ruler is stable, there will be no obstacles like the luck of the heavens. How can you not be busy?" Wang Yangming believes that "busy" does not mean that there are too many things to be busy, but that "disorder" and then "lost order" are caused by "no mastery", and it has nothing to do with the number of things.The domination is constant, the sequence of changes is determined, the order of personnel is also determined, and there is no accident or accident.There is a lack of dominance, impulsiveness, no order, and everything is busy and chaotic.Here Yangming refers to the mind as the master, and this master is a piece of pure natural law, a clear conscience.If people have no masters in their minds, wouldn't they be full of desires and intrusions, and their minds will be tired every day?Therefore, the mind is in control, which is really a brain skill for learning. The master said: "It is a good name for learning serious illness." Kan said: "I used to say that the disease was mild in the past, but now I have studied carefully, but I know nothing. How can I be a person? Only hearing the reputation and being happy, hearing the ruins and being bored, is the disease." Said: "The most important thing is that name and reality are right. If the mind of being practical is more important, then the mind of being famous is less. It is all about the mind of being practical, that is to say, there is no heart of being concerned about the name. If the mind of being practical is like a hunger for food, If you are thirsty and ask for a drink, Ande will have a better reputation?" He also said: "'The disease is gone, but the name is not called', the word 'calling' is read aloud, and it also means 'the sound has been heard, and the gentleman is ashamed'. If you don't know the name, you can still make up for it, but if you don't have it, you can't reach it. .'Forty or fifty and no news' means not hearing the way, not being silent. Confucius said: 'It is heard, but it is not learned.' Can you forget people by this?" The master said: "The biggest problem with learning is the good name." Xue Kan said: "Since last year, I feel that my problems in this area have been alleviated a lot. Recently, after careful introspection and self-examination, I realized that this is not the case at all. Have I always paid attention to what outsiders think? If you are happy, you will feel depressed when you hear criticism, which is the manifestation of the fault of a good name.” The master said: "It must be! Good name is opposite to pragmatism. If you are more pragmatic, then the thought of good name will be lighter. If you are all pragmatic, then the thought of good name will be gone. If a pragmatic mind is like eating when you are hungry, and drinking water when you are thirsty, how can you have a leisurely mind to get a good name?" The gentleman also said: "Confucius said: 'A gentleman is ill and his name is not known.' The word 'name' is pronounced four times, and it has the same meaning as Mencius said, 'A gentleman is ashamed when he hears too much'. Reality and reputation are not the same. Consistent, it can be remedied while alive, and there is no way to change it after death. The "wen" in Confucius's "forty-five years and no news" means that you have not heard the way, and it is not without reputation. Confucius also said that "it is Wen Ye, Fei Da Ye'. How could he treat others with fame?" Pragmatism means paying attention to reality and seeking truth from facts, which is a kind of national spirit formed earlier in Chinese farming culture.But many people always want to stand out from the crowd and glorify their ancestors.Warriors have fought enough wars, and most of them will return to their hometown in honor; while literati, once they are named on the gold list, they will also return to their hometown in fine clothes to experience the happiness that everyone looks up to.Wang Yangming opposed chasing after falsehood, emphasizing that it is worthy of the name.He uses "pragmatism" to get rid of the disease of "regarding fame", rejects falsehood, despises flashy, and pursues a fulfilling and energetic life. Kan much regret. The Master said: "Repentance is the medicine to cure the disease, and it is most expensive to change it. If you stay in it, you will get sick again because of the medicine." Xue Kan often regrets. The master said: "Repentance is the medicine to cure the disease, and the most important thing is to correct it. If you stay in your heart and don't let it go, then you will get sick again because of the medicine." Wang Yangming believes that a person who has a heart of regret and repentance is a good medicine for improving self-morality, but the most important thing is to learn a lesson, and just don't repeat the same mistakes next time. There is no need to torture yourself with asceticism.One should have a heart of repentance, but it should not be a burden. Dezhang said: "Mr. Wen used fine gold to describe saints, divided them into two to describe the weight of saints, and trained them to describe the skills of scholars. This is the most profound. But Yao and Shun are worth ten thousand yi, and Confucius is nine thousand yi, which is doubtful. " The master said: "This is the remembrance from the body again, so it is divided into two for the sage. If the recitation is not from the body, Yao and Shun Wanyi are not many, and Confucius' nine thousand Yi is not small. Yao and Shun Wanyi are not small. It is only Confucius's, Confucius' nine thousand yi, only Yao and Shun's, and there is no other. Therefore, it is called holy, only talking about the essence, no matter how much. As long as the heart is pure and consistent with the law of heaven, it is also called holy. If the power Bravery, how to achieve the same? Post-Confucianism only competes on the division of two, so it flows into utilitarianism. If the mind of comparison between the two is removed, each person will do his best to his own strength and spirit, and only work hard on the pure heavenly principle of this mind, that is, everyone will be free. Yes, if everyone is perfect, they will be able to make big things big, small things small, without false admiration, and everything is enough. This is the real implementation of Ming Shancheng. Post-Confucianism does not understand the sacred teachings, but does not know how to use one's own conscience and conscience. Realize and expand, but seek to know what they don’t know, seek to be able to do what they can’t, blindly admiring them, not knowing that they are Jie and Zhou, and wanting to do Yao and Shun’s careers at every turn, how to do it? I don’t know what I have accomplished, but it’s a pity!” Liu Dezhang (a student of Wang Yangming) said: "It is really profound to hear that you use gold as a metaphor for a sage, the weight of gold as a metaphor for the size of a sage's wisdom, and the refinement of gold as a metaphor for a scholar's self-cultivation. It's just that you compare Yao and Shun to I suspect it is not appropriate to compare Confucius to nine thousand yi gold." The master said: "This is considered from the surface again, and this is to fight for Confucius' weight. If it comes from the heart, even if it is said that Yao and Shun are worth 10,000 yi, it is not too much, and it is not too little to say that Confucius is 9,000 yi." The 10,000 yi of Yao and Shun belonged to Confucius, and the 9,000 yi of Confucius also belonged to Yao and Shun. There is no distinction between them. The reason why they are called sages is only to see whether their minds and bodies are "fine and one", regardless of their intelligence. .As long as the pure heavenly principles in their hearts are the same, they are collectively called saints. How can it be possible for them to be completely the same in terms of intelligence and spirit? Later Confucian scholars were born because their ideology always stayed at the level of weight contest. With the mind of utilitarianism. If you get rid of the weight of thinking, everyone will do their best, and only work hard to preserve the natural principles, and then they will gain something. Those with good qualities will achieve great achievements, and those with average qualities will achieve little success. Relying on external force, you can achieve positive results. This is a real matter of self-cultivation. Confucian scholars of later generations did not understand the root of saints, and did not know how to experience, understand and expand from their own conscience and energy, but sought to know what they did not know. To be able to do what you can’t, blindly aiming high, admiring vanity, completely unaware that you are already Jie and Zhou’s mind and body, but wanting to do the work of Yao and Shun at every turn, how can this be done? Do nothing all year round, until you die at the end of life,都不知道到底成就了些什么，真是悲哀呀！” 阳明先生在这里再次阐发了人类最高可能的平等性，以及人的差异性和共同性，孔孟的尽性知命的情怀在他这里得到了圆通！阳明先生指点出了人们真正应该追求的是学做圣人，无论是谁，只要真心实意这么追求了，便能“大以成大，小以成小”以致“人人自有，个个圆成”。 侃问：“先儒以心之静为体，心之动为用，如何？” 先生曰：“心不可以动静为体用。动、静，时也。即体而言用在体，即用而言体在用，是谓体用一源。若说静可以见其体，动可以见其用，却不妨。” 薛侃问：“先儒认为'静是心的本体，动是心的应用'，这话怎么样？” 先生说：“心不能用动静来区分本体和应用。动与静都是暂时的、相对的。就本体而言，应用在本体之中；就应用而言，本体也寓于在应用之中。所以说'体用一源'。如果说静时可以看见心的本体，动时可以看见心的作用，倒也没什么问题。” 在王阳明眼里，体和用是一回事，动不是用，静也不是体，体用只是人们对于心的一种判断。除了心的分别作用，别无其他。王阳明在这里实际是否定了存在体与用了，因为在这里心的作用只是自我的分别，本身没有体与用的分别了。 问：“上智、下愚，如何不可移？” 先生曰：“不是不可移，只是不肯移。” 薛侃问：“孔子为什么说上智之人与下愚之人不能互相转变？” 先生说：“不是不能转变，孔子的意思是他们不肯转变。” 孔子曾说“上智”是“生而知之”，即超人或天才，孔子说自己不是。“下愚”是指先天素质很不好的人。阳明的解释着重在自觉学习，在于自己的志向和后天的努力。不论是谁，只要自己肯下工夫，“良知”都是可以达到的。 问“子夏门人问交”章。 先生曰：“子夏是言小子之交，子张是言成人之交。若善用之，亦俱是。” 薛侃向先生请教“子夏门人问交”这一章。 先生说：“子夏说的是小孩子之间的交往，子张说的是成人之间的交往。如果善于应时应用，都是对的。” 孔子弟子子夏的门人，向师叔子张请教如何交朋友。子张说：“子夏怎么说？”门人回答：“子夏说：'可以跟他交朋友的就交，那些不能交朋友的人就拒绝和他交。'”子张说：“跟我所听到不大一样：君子尊重贤德的人，而且能容纳众多的普通人；赞美那些有才能的人，而且尊重怜惜那些没有才能的人。我自己如果是很贤德的人，对别人还有什么不能容纳？我自己如果不是贤德的人，别人可能会拒绝和我交朋友，哪里用得着自己再去拒绝别人呢？” 关于论语这篇，南怀瑾得出了“有容德乃大”的结论。甚至推论出，圣人之学到第二代、第三代已经开始分化了。而王阳明亦以为然。所不同的是，“后儒”们只看表面，不如阳明先生透彻——若善用之，亦俱是。 子仁问：“'学而时习之，不亦说乎？'先儒以学为效先觉之所为，如何？” 先生曰：“学是学去人欲，存天理。从事于去人欲，存天理，则自正。诸先觉考诸古训，自下许多间辨思索存省克治功夫。然不过欲去此心之人欲，存吾心之天理耳。若曰'效先觉之所为'，则只说得学中一件事，事亦似专求诸外了。'时习'者，'坐如尸'，非专习坐也，坐时习此心也；'立如斋'，非专习立也。立时习此心也。'说'是'理义之说我心'之'说'。人心本自说理义，如目本说色，耳本说声，惟为人欲所蔽所累，始有不说。今人欲日去，则理羲日洽浃。安得不说？” 冯恩（字子仁，王阳明的学生）问：“'学而时习之，不亦说乎？'先儒认为学习就是效仿先觉们的行为。是这样吗？” 先生说：“学是要学如何'去人欲，存天理'，你只要每件事上都去人欲存天理，那么自己就比先觉们都正心。如果你从事于古训的考诂工作，在过程中自然就下了许多思考、考据、辨误、理解、记忆、简化等功夫，然而也不过还是去内心之人欲，存心之天理罢了。如果说效法先觉者的作为，则只是说中了学习过程中的一件事，这事还有点专于物外寻找真理的味道。'时习'的人'坐如尸'并不是专门来学老老实实坐着的，而是安心坐在那儿修习自心的；'立如斋'，也不是专心学习怎么个立法，而是学习立时纯洁内心。'说'是'理义之悦我心'的'悦'，人心本来就以理义为悦，就像眼睛以色为悦，耳朵以声为悦，只是因为被私欲遮蔽才有不喜欢的时候。现在私欲渐去，则理义自通，哪能不高兴呢？” 朱子将“学而时习之”的“学”字解为“效”而不解为“觉”。王阳明不同意，他批评朱子将“学”解释为“效”，求之于外，违反“学”之作为“主体性觉醒”之原意，并重新解释。 国英问：“曾子三省虽切，恐是未闻一贯时功夫？” 先生曰：“一贯是夫子见曾子未得用功之要，故告之。学者果能忠恕上用功，岂不是一贯？一如树之根本，贯如树之枝叶。未种根，何枝叶之可得？体用一原，体未立，用安从生？谓'曾子于其用处，盖已随事精察而力行之，但未知其体之一'，此恐未尽。” 陈桀（字国英，王阳明的学生）问：“曾子日三省吾身虽然深切，但恐怕是在听闻孔子那句'吾道一以贯之'教导前的学习方法吧？” 先生说：“'一以贯之'是孔子见曾子没领会用功的要领，所以告诉他。求学的人果真能够在忠、恕两个字上用心，难道不是一贯吗？'一'就像树的根，'贯'就像树的枝叶，没有根，哪来的枝叶？体和用一体。体没立，哪来的用？说'曾子于其用处盖已随事精察而力行之，但未知其体之一'，我觉得这话恐怕不全对。” 王阳明以“体用一原”概念中之“体”解释孔子“一以贯之”的“一”，批评朱注，认为所谓“一贯”是指“体”，但这个“体”的具体含义如何，王阳明在此并未明言。但从阳明思想脉络推测，应是指“良知之本体”，颇具心性论之意涵。 黄诚甫问“汝与回也，孰愈”章。 先生曰：“子贡多学而识，在闻见上用功。颜子在心地上用功，故圣人间以启之。而子贡所对又只在知见上。故圣人叹惜之，非许之也。” “颜子不迁怒，不贰过，亦是有未发之中始能。” 黄宗贤（字诚甫，王阳明的学生）向先生请教中“汝与回也，孰愈”这一章怎么理解。 先生说：“子贡聪明博学，在博闻强记上用功。而颜回却是在自心的理解辨识上用功。所以孔子才有此问，来启发子贡。但是子贡的回答却认为自己与颜回的差距仅是体现在知与见的层次上，所以孔子为之叹惜，并不是认同他。” 先生说：“颜回遇有不顺的事儿不会迁怒于别人，同样的错误不会犯两次，这也是具备了'未发之中'的功夫才能做到的。” 在上卷里，阳明比较强调“心上功夫”。他明确反对子贡的“在闻见上用功”，而推崇颜子的“在心地上用功”。因为他认为，不能把“格物之学”错看成“舍心逐物”的“动处用功”。 “种树者必培其根，种德者必养其心。欲树之长，必于始生时删其繁枝；欲德之盛，必于始学时去夫外好。如外好诗文，则精神日渐漏泄在诗文上去，凡百外好皆然。” 又曰：“我此论学，是无中生有的工夫，诸公须要信得及只是立志。学者一念为善之志，如树之种，但勿助勿忘，只管培植将去，自然日夜滋长，生气日完，枝叶日茂。树初生时，便抽繁枝，亦须刊落，然后根干能大，初学时亦然。故立志贵专一。” 先生说：“种树者必培其根，种德者必养其心。想要树生长，必须开始的时候就修剪它的繁枝；要想德行高尚，必须在刚开始学习时就去除外在的喜好。譬如你喜欢诗文，则精神就会日渐漏泄在诗文上去。其他爱好的效果也是如此。” 先生又说：“我在此处讲学，它是一种无中生有的功夫，你们要相信的话，就必须立志。求学的人要有一心向善的志向，一如树的种子，只要不忘记，不助长，一直栽培下去，它自然就会生长、发育，枝繁叶茂。小树刚长出来时，有了分枝，应该剪掉，然后主干才能长高长壮。初学者也是这个道理。所以说立志贵在专一。” 在王阳明看来，立志是功夫中的第一个步骤，但立志要专一，这是成圣与否的关键。初学者要守住心性，立志专一，不分神过杂，一以贯之在根上、源头上，凡与圣学无关之闲技能皆应废去。 因论先生之门，某人在涵养上用功，某人在识见上用功。 先生曰：“专涵养者，日见其不足；专识见者，日见其有余。日不足者，日有余矣；日有余者，日不足矣。” 大家在一起议论先生的诸位弟子时，谈到某人是在修养身心上用功，某人在知识见闻上用功。 先生说：“专在修养上用功，每天能发现自己的不足；专在知识见闻上用功，每天都会觉得自己懂得越来越多。每天发现不足的人，德行将会一天天提高。每天感到自己知识越来越多的人，其德行上的不足会一天天多起来。” 重涵养而日不足，是说知识上不广博（所谓日不足），但知识上的不广博，却使得德行上内自充足（所谓日有余）。专见识者恰好相反：似乎在知识上丰富广博，但在德行上却有所欠缺。阳明之意，是涵养与见识合一，无所偏颇。 梁日孚问：“居敬、穷理是两事，先生以为一事，何如？” 先生曰：“天地间只有此一事，安有两事！若论万殊，礼仪三百，威仪三千，又何止两！公且道居敬是如何？穷理是如何？” 曰：“居敬是存养工夫，穷理是穷事物之理。” 曰：“存养个甚？” 曰：“是存养此心之天理。” 曰：“如此，亦只是穷理矣。” 曰：“且道如何穷事物之理？” 曰：“如事亲便要穷孝之理，事君便要穷忠之理。” 曰：“忠与孝之理在君亲身上？在自己心上？若在自己心上，亦只是穷此心之理矣。且道如何是敬？” 曰：“只是主一。” 曰：“如何是主一？” 曰：“如读书便一心在读书上，接事便一心在接事上。” 曰：“如此则饮酒便一心在饮酒上，好色便一心在好色上，却是逐物，成甚居敬功夫！” 日孚请问。 曰：“一者，天理。主一是一心在天理上。若只知主一，不知一即是理，有事时便是逐物，无事时便是着空。惟其有事无事，一心皆在天理上用功，所以居敬亦即是穷理。就穷理专一处说，便谓之居敬；就居敬精密处说，便谓之穷理。却不是居敬了别有个心穷理；穷理时别有个心居敬，名虽不同，功夫只是一事。就如《易》言'敬以直内，义以方外'，敬即是无事时义，义即是有事时敬，两句合说一件。如孔子言'修己以敬'，即不须言义；孟子言'集义'，即不须言敬。会得时，横说竖说，功夫总是一般。若泥文逐句，不识本领，即支离决裂，功夫都无下落。” 问：“穷理何以即是尽性？” 曰：“心之体，性也，性即理也。穷仁之理，真要仁极仁；穷义之理，真要义极义。仁、义只是吾性。故穷理即是尽性。如孟子说'充其恻隐之心，至仁不可胜用'，这便是穷理工夫。” 日孚曰：“先儒谓'一草一木亦皆有理。不可不察'，如何？” 先生曰：“夫我则不暇。公且先去理会自己性情，须能尽人之性，然后能尽物之性。” 日孚悚然有悟。 梁焯（字日孚，王阳明的学生）问：“程朱学派认为居敬与穷理是两件事，而先生认为是一件事，为什么呢？” 先生说：“天地间只有一件事，怎么会有两件事？若论事物各不相同，那么礼仪三百、威仪三千，又何止两件？你先说一下什么是居敬？什么是穷理？” 梁焯说：“居敬是存养功夫，穷理是穷极万物深妙之理。” 先生说：“存养些什么？” 梁焯说：“存养自己内心的天理。” 先生说：“这样解释居敬也就是穷理了。” 先生接着说：“那你说说怎样推究事物的道理？” 梁焯说：“譬如孝敬双亲便要穷极孝的道理；辅佐国君就要穷极忠的道理。” 先生说：“忠和孝的道理，是在国君、父母身上，还是在自己心上？如果在自己心上，也就是要穷极此心的道理了。你再说说什么是居敬？” 梁焯说：“居敬，就是主一。” 先生问：“怎样才算是主一？” 梁焯说：“譬如读书便一心一意在读书上，办事便一心一意在办事上。” 先生说：“这样说来，喝酒便一心一意在喝酒上，好色就一心一意在好色上。这是追逐外在物欲，怎么能称为居敬功夫呢？” 梁焯于是就向先生请教怎样才能做到主一。 先生说：“一就是天理，主一就是一心一意在天理上