Chapter 6 Volumes
"Answer to People's Study Book" is also called "Answer to Gu Dongqiao Book".Gu Dongqiao (1476-1545), named Lin, styled Huayu, named Dongqiao.A native of Jiangning, Jiangsu.Jinshi, official to Nanjing Ministry of punishment.Good at writing poetry. "Responding to People's Study Book" is very influential in the volume, emphasizing the "unity of knowledge and action".
The letter said: "Scholars in recent times tend to focus on the outside world while keeping the inside in mind. Therefore, Mr. Wang especially advocates the meaning of 'sincerity', which is very helpful and sincere!"
My son sees that the disadvantages of the times are so serious, will he also save them?However, in my humble heart, my son has already exhausted his words, so what can I say!What can I say!If you talk about "sincerity", it means that the Holy Gate teaches people to study the first meaning, but modern scholars only focus on the second meaning, so some suggestions are important, and I can't advocate it.
You wrote: "Modern Confucian scholars all pay attention to the pursuit of external knowledge and neglect the preservation of the heart. Although the knowledge is extensive, it is not essential. Therefore, Mr. especially advocated the word "sincerity". It is really beneficial for people who are awakened!"
You have such a thorough insight into the disadvantages of the times, you must work together with us to save the academic crisis, right?Obviously, you have already grasped all my thoughts and views, so what else can I say?What more can I say!As for the theory of "sincerity", it was originally the first essence of the sage's education on how to study hard, but it was regarded as the second by modern scholars, so I briefly mentioned its importance separately. My special recommendation.
This passage is the opening sentence of Wang Yangming's letter to his friend Gu Dongqiao, which clarifies his original intention of highlighting and advocating "sincerity", which is to criticize the current disadvantages.Wang Yangming emphasized the importance of "sincerity" in his early days. The first sentence of his "Ancient Book of the University" is: "The essence of "The University" is sincerity."
The letter said: "However, I am afraid that the words are too high, the hard work is too quick, and the masters of later generations will influence the fallacies. It is inevitable that they will fall into the opportunity of Buddha's clear mind, insight, and insight. It is no wonder that those who hear it will be suspicious."
The mere theory of "integrity, sincerity and integrity" is based on the fact that scholars use their daily affairs in their minds, study and practice, and work hard on the spot, how many times and how much they are accumulated, which is the opposite of the theory of emptiness and epiphany.Those who heard it had no ambition to be a sage, and they didn't talk about it in detail, so it's not surprising to see doubts.If my son is wise, it should be clear in one sentence.But it is also said that the theory is too high, and the effort is too fast, what is wrong?
You said in your letter: "I'm afraid that Mr.'s theories are too high-level, the learning methods are too easy, and students make mistakes when they spread them. It is inevitable that they will fall into the logic of Zen Buddhism. Doctrine people will have doubts.”
In fact, the theory of investigating things, extending knowledge, sincerity, and righteousness is originally integrated into the students' hearts, daily life, and work.Theory, practice, theory again, practice again, how many repetitions and how many accumulations are needed to understand this, which is the opposite of the Buddhist epiphany of emptiness.It is not surprising that people who have heard it at first have no ambition to be a sage, nor have they considered my theory carefully, so they are doubtful.But with your level of self-cultivation, you will naturally be able to understand a little bit of my theory, and you still say that the argument is high and it is too easy to study. Why is this?
"Seeing one's nature clearly" is the idea of Zen Buddhism, which means to let one's heart be clear and bright, and one can become a Buddha after seeing one's true nature, without having to search for words. The "Dinghui" in "Dinghui Epiphany" is the cultivation skill of Buddhism, which refers to meditation and wisdom.To get rid of distracting thoughts in the mind is samadhi, and to understand the truth of things is wisdom; "sudden enlightenment" means to suddenly understand the long-confused Buddhist principles, and become a Buddha once enlightened.In Wang Yangming's view, his theory of "investigating things, extending knowledge, sincerity, and rectifying one's heart" is diametrically opposed to Zen Buddhism's theory of emptiness and sudden enlightenment. There are many steps and accumulations in the practice of physical research and practical hard work.
Lai Shu said: "It is said that knowledge and action are progressing side by side, and it is not appropriate to separate the front and back. That is to say, the merits of "Respecting Virtue and Inquiring about Taoism" in "The Doctrine of the Mean" are mutual support and mutual development, and the internal and external are consistent. For example, knowing food is food, knowing soup is drinking, knowing clothes is clothing, knowing the road is walking. Before you don’t see things, you have things first. This is also in the blink of an eye. It doesn’t mean that you know it today, but you know it tomorrow. OK."
Since it is said that "mutual nourishment and mutual development, internal and external fundamentals are consistent", then there is no doubt about the theory that knowledge and action advance side by side.It also said that "the order of kung fu should not be without precedence."Does nothing contradict itself? "Knowing food is food" and other sayings, this is especially clear and easy to see, but my son is blinded by near hearing, so I don't know my ears.The wife must have the desire to eat, and then know how to eat.The desire to eat is the mind, and it is the beginning of action.The beauty and evil of food taste must be known after the entrance. Is there anyone who does not wait for the entrance to predict the beauty and evil of food?You must have the heart to do it, and then know the way.The heart that desires to do is the mind, and it is the beginning of doing.One must experience the dangers of Lu Qi first-hand before knowing. How can there be someone who foresaw the dangers of Lu Qi without first experiencing it? "To know the soup is to drink, to know the clothes to wear", there is nothing suspicious about this example.If it is like my son's metaphor, it is the so-called one who does not see the real thing but first has the real thing.My son also said, "This is just a fraction of a millimeter away, it doesn't mean that it is absolutely necessary to know it today, and it will be done tomorrow."However, as my son said, there is no doubt about the unity of knowing and doing.
You said in your letter: "You said that knowledge and action should be developed at the same time, and it is not appropriate to separate who comes first. It is the "respect for virtue" and "Tao Wenxue" mentioned in "The Doctrine of the Mean". There is a consistent way of internal and external. However, there must be a sequence in the practice of practice. It is impossible to have a difference. It is like knowing that it is food before eating, knowing that it is soup before drinking it, and knowing that it is clothes before drinking it. To wear it is to know that there is a way. There is no one who does things before seeing them. The sequence in the middle is also subtle and not clear. It does not mean that if you know something today, you will practice it tomorrow. "
Since it is said that "mutual support and mutual development, internal and external fundamentals, and consistent principles", then there is nothing to question the statement that knowledge and action are developed simultaneously.He also said: "The order of kung fu cannot be without precedence." Isn't this self-contradictory?As for your sayings such as "knowing food is eating" behind you, it is even more obvious.That's just because you are blinded by Mr. Zhu Xi's point of view that knowledge comes first and action comes later.People must have the desire to eat, and then they will know food. The desire to eat is the mind, which is the beginning of action.As for whether the food is delicious, it can only be felt after it is eaten. How can one know whether it is delicious before eating it?You must have the desire to walk first, and then you will know the way. The desire to walk is the mind, which is the beginning of walking.As for whether the road is steep or flat, you will not know until you have passed it. How can anyone know whether it is steep or flat without first experiencing it?As for "knowing soup is drinking, knowing clothes is clothing" is actually the same truth, there is nothing to doubt.If it is really as you said, it is exactly "things are not seen, but things come first".You also said, "This is just a fraction of a second away, it doesn't mean that there is a complete difference, you know it today and you can do it tomorrow." This is also a sign that you have not yet mastered your studies.But what you said is that knowledge and action should go hand in hand, and it is inappropriate to distinguish who comes first and who comes second.
Gu Dongqiao asked Yangming about the "steps of Kung Fu", and Yangming believed that the disciple's question was self-contradictory.Yangming believes that knowledge and action must be advanced in order to achieve the achievement of perfect virtue.Cheng Zhu's opinion is that only after the prophet can have the correct behavior.
Lai Shu said: "True knowledge is what you do, and what you can't do is not enough to know. This is for scholars to set up a teaching, so that they can do it. If it is true that doing is knowing, I am afraid that they only seek the original heart and leave behind physics. A place that is dark and unreachable. Is it true that the Holy Gate knows how to do it and advance together?”
The place where knowing is true and honest is action, and the place where action is clear and discerning is knowing.Knowing and doing kung fu is inseparable, and it is only divided into two parts for later scholars, losing the essence of knowing and doing, so there is a saying that it is combined and advanced. "True knowledge is what you do, and what you don't do is not enough to know." It can be seen from the words "knowing food is eating" in the Tathagata's book, which has been briefly mentioned before.Although this was launched in a hurry to save disadvantages, the body of knowing and doing is as it is, and it is not to suppress it with one's own will.
"Pursuing only one's original mind, then leaving behind physics", this covers those who have lost their original mind.Husband physics is nothing outside of my mind, if I seek physics outside of my mind, there is no physics.What is wrong with my heart if I leave it to my heart?The body of the heart is nature, and nature is reason.Therefore, if there is a heart of filial piety, there is the principle of filial piety; if there is no heart of filial piety, there is no principle of filial piety.If there is a heart of loyalty to the emperor, there is the principle of loyalty to the emperor; if there is no heart of loyalty to the emperor, there is no reason for loyalty to the emperor.Is reason beyond my evil heart?Hui'an said that "the reason why a person is a scholar is only the heart and the reason. Although the heart is in charge of the whole body, it actually controls the reason of the world; although the reason is scattered in everything, it is nothing more than a person's heart." In between, but it is unavoidable that the psychology of scholars has been inspired by the disadvantages of the two.The reason why later generations have the trouble of "seeking only the original mind and leaving behind physics" is because they don't know that the mind is the ear.
Husband seeks physics outside his heart, so there are dark places that cannot be reached.This is why Mencius said that he did not know righteousness when he said that he was "outside righteousness".One mind is nothing more than benevolence in terms of its overall compassion, righteousness in terms of its appropriateness, and reason in terms of its order; one cannot seek benevolence from outside one's mind, one cannot seek righteousness from outside one's mind, only one can be outside Seeking reason?Seeking reason outside the heart is the reason why knowledge and action are two.Seek the truth in my heart, the teaching of the unity of knowledge and action of this holy door, how can my son doubt it!
You wrote: "True knowledge is action. Knowing but not doing is nothing to know. This is the key for students to learn and understand, and they must be practical. If you really think that action is knowledge, I am afraid people will only concentrate on it." Seek from the heart, and ignore the principles of things, so that the understanding of things will definitely be obscured, isn't this a departure from the sacred doctrine of knowing and doing simultaneously?"
The final foothold of knowledge is action, and the point of clear and unmistakable action is knowledge.Kungfu of knowledge and practice cannot be separated. It is only because later generations of scholars divided them into two parts to practice, first losing the essence of knowledge and practice, so there is a saying that knowledge and practice are combined.True knowledge is action, and knowledge without action is insignificant.Examples such as "knowing food is food" mentioned in the letter can also be used to illustrate it, which has been roughly mentioned above.Although this is only said when urgently correcting the current disadvantages, knowledge and action are inherently integrated, so there is no need to rely on one's own will to suppress one or the other to find a complete statement in order to pursue temporary effects.
As for the statement that seeks the original mind and neglects the truth of things, it probably loses the original mind.The truth of things does not exist outside the original mind, and if one deduces the truth of things outside the mind, there is no reason for things; if one seeks the truth of things without seeking the original mind, then what is the original mind?The essence of the heart is nature, and nature is reason.Therefore, when people have a heart of filial piety, there is a principle of filial piety; without a heart of filial piety, there is no principle of filial piety.With the heart of loyalty, there is the principle of loyalty; without the heart of loyalty, there is no reason for loyalty.Why is it beyond my heart?Mr. Zhu Xi believed that "a person's learning is nothing more than mind and reason. Although the human mind only controls one's own body on the surface, it actually governs the principles of all things in the world; although the principles are embodied in everything, they actually exist in the human mind. In this way, he said that the heart and the reason are separated and combined, which inevitably makes the students have the wrong idea that the heart and the reason are at one end.This is the root cause of what you are worried about "pursuing the original mind and neglecting physics".
If you deduce the truth of things outside your mind, there will be darkness and ambiguity.This is actually Gao Zi's theory of "beyond righteousness", which Mencius denounced as not knowing what righteousness is.The heart is a whole, which is called benevolence for its compassion for all people, righteousness for its appropriateness, and reason for its clarity.One cannot seek benevolence and righteousness outside the mind, so how can one only seek reason outside the mind?Seeking reason outside the mind is to regard knowledge and action as two different things.Seeking truth in your heart is exactly the teaching of the unity of knowledge and action, so why should you doubt it?
Zhu Zi divided knowledge and action into two things, which is rooted in his thought of "analyzing the mind and reason into two".Divide the heart and reason into two, and seek reason in external things, then the reason and the heart will be separated, and there will be no direct connection with the person who is the subject. Naturally, the person who is the subject will not be required to act immediately, and knowledge and action will be separated. up.The theoretical basis of Wang Yangming's "unity of knowledge and action" is "mind is reason".In other words, "mind is reason" is the ontological basis of his theory of "unity of knowledge and action".The so-called "heart is reason" means that "heart" and "reason" are combined into one and cannot be separated. "Li" is the reason of "heart", in "heart", and "heart" contains all "reasons", which are inseparable from "reasons".
Lai Shuyun: "The ancient version of "University" is called "knowledge of its own body". Zhizhi' lies in 'gewu'."
"Devotion comes from intellect, and knowledge lies in the investigation of things." This statement is true.However, inferring the meaning of my son, it is still unclear why it is the speaker.
Zhu Zi regards devotion, intellectuality, and knowledge of heaven as his investigation and extension of knowledge; his heart, cultivation of nature, and service of heaven are his sincerity, rectification of his heart, and self-cultivation;If this humble person sees it, it is the exact opposite of Zhu Zi.
Those who devote themselves to the heart, understand nature, and know the heavens are born to know how to act in peace, which is the work of a sage; those who concentrate on, cultivate the nature, and serve the heavens, learn knowledge and practice, and do the work of a sage; Scholars also.How can we focus on knowing with all our heart and intelligence, and doing with our heart and nature?When my son suddenly heard this, he must have been terrified again.However, there is no doubt in it, one is what my son said.
The body of the mind is nature; the origin of nature is heaven.To be able to do one's best is to be able to do one's best. "The Doctrine of the Mean" says: "Only the world is sincere, so that it can fully realize its nature." It also says: "Knowing the transformation and cultivation of the heaven and the earth, there is no doubt about the quality of ghosts and gods, and knowing the sky." Knowing and walking safely are the things of a sage.”Those who keep their hearts are those who fail to do their best, so it is necessary to add the merits of keeping them.It must exist for a long time, not to wait for it to exist, but to exist without exception, and then it can be said to be exhausted.
Covering the "knowledge" of "knowing the sky", such as the "knowledge" of "knowing the state" and "zhixian".Zhizhou means that the affairs of a state are all their own affairs, and magistrates of a county are all their own affairs, and they are one with heaven.Serving heaven is like a son serving his father, and a minister serving his ruler, as if he were two with heaven.The reason why heaven has ordered me is my heart and my nature. I keep them and dare not lose them, and raise them but dare not harm them, just like "parents are born with completeness, and children return with completeness".Therefore, it is said: "Learning knowledge and benefiting deeds are the things of sages."As for "young life is not second", there is a gap with those who keep their minds.Although those who keep their hearts can't do their best, they are determined to do good things, and they just keep them when they don't exist.
Today, if the young and long life are not two, it is the same as those who have two young and long lives.It still has two hearts in terms of longevity and longevity, but the heart of doing good is still not the same.There is still something to be done, but what can be done?Now let's make them not think of longevity and longevity as good intentions.If it is said that death, birth, death, and life all have a destiny, but I only focus on doing good and cultivating my body to fulfill the destiny, because I have not yet known that there is a destiny.Although the heaven and the sky are two, but I really know where the destiny lies, but I can only respect and flatter it.If it is said that it is not yet possible to truly know where the destiny lies, there is still something to be expected, so it is called destiny. The "establishment" of "establishment" means "establishment", such as "establishment of morality", "establishment of speech", "meritorious service", "establishment of name" and the like.Anyone who talks about "establishment" refers to something that has never existed in the past and is now being established. Confucius said that "you don't know your destiny, and you can't be a gentleman."Therefore, it is said: This "difficult to know and encourage to do, it is the business of scholars".
Today, with all one's heart, intelligence, and knowledge of heaven as the basis of investigation and extension of knowledge, beginners who have not yet been able to separate their minds suddenly blame them for things that sages know and do safely, like chasing wind and shadows, and are at a loss.How much is his heart so as not to "lead the world to lead the way"?The disadvantages of extending knowledge and investigating things in this world can be seen unexpectedly.My son's so-called "doing things outside and leaving things inside, being rich but few important" is nothing but an exaggeration?The most important part of this knowledge.If it is worse than this, there will be no difference.The reason why this humble person laughs at the world's blame, forgets that his body has been trapped in crimes and murders, and babbles his words is that he can't tolerate himself.
You wrote: "The old version of "University" commented by Mr. said that "extending knowledge" means "knowledge of its own body". The whole of the whole, and he believes that the whole heart comes from the intellect, and the extension of knowledge lies in the investigation of things."
It is correct to say that "devotion comes from intellect, and extension of knowledge lies in the investigation of things".However, I carefully deduced what you mean, and the reason why you said this is still unclear.
Zhu Xi believed that "dedicated heart, understanding nature, and knowing heaven" means studying things and extending knowledge, thinking that "attaching heart, cultivating nature, and serving heaven" means sincerity, rectifying heart, and self-cultivation, and thinking that "you will live forever, and cultivate your body so that you can live long" is the highest state of knowledge and the essence of benevolence. The apex is something only a saint can do.My point of view is exactly the opposite of that of Mr. Zhu Xi.
"With all one's heart, one's nature, one's nature", one is born to know, and born to be able to practice, this is a sage. "Cultivate the heart, cultivate the nature, and serve the nature", if you can learn and know the benefit and practice it, this is a sage. "Should live long enough to cultivate one's morality", acquiring knowledge with difficulty and barely using it in practice, this is a scholar.How can we just regard "understanding one's nature with all one's heart" as knowledge and "cultivating one's nature with one's heart" as practice?When you hear this, you will definitely be shocked again!However, there is really nothing in the middle that can be doubted, and I will explain it to you one by one below.
The noumenon of the heart is the nature, and the origin of the nature is the law of heaven.To be able to do one's best is to do one's nature. "The Doctrine of the Mean" said: "Only the world is sincere, so as to be able to fulfill its nature." It also said: "Knowing the transformation of the heaven and the earth, no doubt about the quality of ghosts and gods, knowing the sky." Only a sage can do this, so I say, life Knowing it and doing it with peace of mind are things that a sage can only do. Cultivating the mind is not yet able to fully develop the mind, so it is necessary to add a time to preserve it. After a long time, the mind is no longer needed. There is absolutely no reason why there is no reason not to improve deliberately to preserve and nourish, and then you can go on to say that you are dedicated.
The "knowledge" in "zhitian" is like the "knowledge" in "zhizhou" and "zhifu".Zhizhou, then, the affairs of a state are their own affairs; Zhixian, then, the affairs of a county are their own affairs. "Knowing the sky" is the unity of the mind and the sky. "Serving heaven" is like a son serving his father, and a minister assisting the king. It has not yet become one with heaven.The reason why heaven rules me is because of my heart and my nature. I only need to keep it in my heart and never forget it, and keep it without harming it. It's the same as returning all the sons.So I say that this is something that only a sage can do if he can know it after learning and can practice it smoothly.As for longevity and longevity, it is different from people who preserve their original mind.People who cultivate their original mind, although they can't fulfill their own mind for a while, they are already doing good with one heart.Occasionally it doesn't exist, but you can keep it.
Nowadays, people are required to be consistent regardless of their age and life span, which is still dividing life span into two.Dividing the heart into two with the age of life, the heart of doing good is not long-lasting and firm, and it is still somewhat impossible to maintain it, so how can we talk about dedication?The most important thing at the moment is not to shake the heart of goodness by the impermanence of life, just like saying that life and death are destiny, and all one can do is to be good, cultivate one's body and wait for the destiny to come. Li didn't know the existence of destiny. Although "shitian" has never become one with the sky, it at least shows that it has known the existence of the destiny and just obeyed it respectfully.For example, those who wait for the destiny to come, they still don't really know where the destiny is, and they are still waiting.That's why Mencius said: "This is to settle down and establish one's life."Generally speaking, "establishment" has never existed before, and this is why it is established today. This is what Confucius said, "If you don't know your fate, you can't be a gentleman."Therefore, it is a matter for scholars to say that it is difficult to know and do it reluctantly.
Now, if according to what Mr. Zhu Xi said, "devotion, understanding, and knowledge of heaven" are regarded as the study of things, when the beginners are still unable to achieve single-mindedness, they will be accused of not being able to be born with knowledge and peace like a sage. The state of practice is simply catching wind and shadow, making people at a loss. Doesn’t this make scholars all over the world unable to find a way to learn?The disadvantages of learning from things in society are now obvious.What you said is "doing things outside the home while leaving the inside behind", isn't it also a mistake of this kind?This is the most critical part of learning. If you make a mistake here, you will make mistakes all the time.This is also the reason why I dare to risk the criticism of the world, or be used as a laughing stock, or fall into a situation where everyone is attacking me, and I still have to chatter endlessly.
In this letter, Mr. Yangming wrote sincerely, starting from the theory of "mandate of heaven" and pushing forward the passing grades, patiently solving students' doubts one by one.In Zhu Xi's view, to become a saint, one must first study things to gain knowledge, and then act sincerely in the process of researching foreign things, so as to realize the principles of heaven. Finally, being able to cultivate one's body in accordance with these principles of heaven is the work of a sage.Wang Yangming, on the other hand, put forward a different route to learning from Zhu Xi. He believed that saints are "born with knowledge and safety", that is, "dedicated, intellectual, and heavenly"; The realm should be lower, and one should "establish virtue, establish words, and make meritorious service", and let one's intellect be in harmony with the way of heaven through the unity of knowledge and action.
Lai Shu said: "Scholars who have heard of the language say that the theory of poor things is also a plaything and lose one's ambition, and they take the theory of 'being tired of the complexity and keeping the appointment, and cultivating the original' to mark the scholars as a final conclusion in their later years. This is also afraid of being wrong. "
Zhu Zi's so-called "investigation of things" means that "the things are the same and the reason is exhausted".That is to say, the principle of things is poor, and it is someone who seeks the so-called theorems from things and things. It is based on my heart to seek the truth in things, and the analysis of mind and reason is two.A husband who seeks reason for things is like seeking the principle of filial piety for his relatives.Seeking the principle of filial piety lies in one's relatives, but the principle of filial piety lies in my evil heart?Is it because of the evil of the relatives?If it is false but the fruit lies in the body of the relative, then after the disappearance of the relative, there is no reason for filial piety in my heart?Seeing a child enter the well, there must be a reason for compassion, but does the reason for compassion lie in the child's body?Is it because of the conscience of my heart?Is it possible to follow it from the well?Or can it be helped by hand?It is all so-called reason.Is it because of the child's body?Does it come from the conscience of my heart?Taking this as an example, the principles of everything are the same, so we can know that analyzing the mind and reason are two things.The husband separates the mind and the reason into two. This is a statement that Mencius deeply developed.Doing things outside and leaving things inside, broad but few essentials, my son already knows it, so what is the result?Do you still think it's unacceptable to call it plaything and lose one's ambition?
If my so-called extension of knowledge and investigation of things, the conscience of my heart is also in things.The conscience of my heart is the so-called principle of heaven.To my heart and conscience, the laws of heaven are in everything, and everything has its reason.To the confidant of my heart is to know.Those who get their reasons for everything are those who understand things.It is one that combines mind and reason.If mind and reason are one, everything that has been said in the past and Zhu Zi's theory in his later years can be self-evident.
You wrote to say: "I heard you tell the students that 'the theory of poor things is just playing with things and losing one's ambition', and you also showed some of Zhu Xi's letters on the views of 'if you are tired of the complexity' and 'cultivating the original', you think it is Zhu Xi's. It’s probably wrong to judge in old age.”
The essence of Zhu Xi's investigation of things is "that is, to exhaust the principles of things", that is, to exhaust all the principles of everything, and to use one's own heart to reason about everything, which divides the mind and reason into two.The idea of seeking truth from everything is like seeking the principle of filial piety from one's parents.If we seek the principle of filial piety from our parents, does the principle of filial piety lie in our hearts, or does it lie in the body of our parents?If it really lies in the body of the parents, then after the death of the parents, will there be no reason for filial piety in our hearts?Seeing a child fall into a well, people will definitely have a heart of compassion, so does the principle of compassion lie in the child or in our inner conscience?We either jumped into the well and rescued him, or we helped fish him out.These are all so-called principles.So, is the reason on the child, or on our inner conscience?By analogy, the principle of all things is like this, so it can be seen that it is wrong to divide the heart and the principle into two.Dividing heart and reason into two is Gao Zi's theory of "extraordinary meaning", which was deeply criticized by Mencius. "Doing things outside and leaving things inside, rich but few important", now that you understand this, what should it say?I said "that is to say, things are poor" is playing with things and losing one's ambition, do you still think it is wrong?
As I said, studying things to gain knowledge is to apply the conscience in our hearts to everything.Our conscience is the so-called heavenly principle.Applying the conscience and the laws of heaven in our hearts to everything, then everything will be governed by the laws of heaven.Making our hearts purely connected with liangzhi is extension of knowledge, and all kinds of things are rationalized, which is investigation of things.This is psychological unity.Combining heart and reason into one, then everything I said earlier, as well as what I said about Mr. Zhu Xi's theory in his later years, is self-evident.
In this letter, Wang Yangming criticized Zhu Xi's theory of gewu, which is the theory of the lack of things, so the mind is divided into two, which is Gaozi's theory of "outside the righteousness".And Yangming's own theory of investigating things and extending knowledge is to impart the conscience of my heart to everything, so that everything can have its reason, and it is the unity of mind and reason.
Lai Shu said: "People's mind and body are all clear, but Qi is constrained by things and things are obscured, so it is seldom not to faint. Without learning, asking, thinking, and discerning the principles of the world, the mechanism of good and evil, the distinction between truth and falsehood, If you can't be conscious and let your emotions go wild, the harm will be beyond words."
This paragraph is roughly specious.It is impossible not to distinguish the disadvantages of Gai Chengyan's old theory.Husband learning, asking, thinking, distinguishing, and doing are all learning, and those who have not learned but do not practice.If you say to learn filial piety, you must serve and support, practice filial piety, and then it is called learning.How can it be said that you are learning filial piety by just talking about it in the air?To learn archery, one must stretch out the bow and hold the arrow to draw the full range; to learn calligraphy, one must stretch out the paper and hold the pen, and use the gu to dye the calligraphy.In all the learning in the world, there is nothing that can't be done. If you can say that you are a scholar, then the beginning of learning is already solid.Those who are honest and honest mean that they have already done it, and they do it honestly and do not stop their merits.If there is no doubt about Gai Xue's knowledge, there are questions.To ask is to learn, to do.If there is no doubt, then there is thinking.Thinking is learning, and doing.And if there is no doubt, then there is discrimination, and discrimination is learning and practice.Distinguishing is clear, thinking is prudent, questioning is judging, learning is capable, and thus uninterrupted in its merits. This is called earnest practice, not that it means that after learning, asking, and speculating, you start to take action.Therefore, in terms of seeking to be able to do things, it is called learning; in terms of seeking to solve its confusion, it is called questioning; in terms of seeking to understand its explanation, it is called thinking; In fact, seeking fulfillment is called walking.As far as the analysis of its merits is concerned, there are five; in terms of its merits, there are only one.This mere body of psychological unity and the power of advancing knowledge and action are different from those of later generations because of this.
Today, my son focuses on learning, questioning, thinking, and discerning to impoverish the world's principles, rather than earnestly practicing them. He only focuses on learning, asking, thinking, and discerning for knowledge, and it is nothing more than saying that poor principles are useless.Is there anything in the world where scholars are evil if they can't do it?Is there any one who can't do it and then can be called poor reason?Ming Dao said: "If you only need the principle, you will use your nature to your life." Therefore, benevolence must be extremely benevolent, and then it is called the principle of being able to enrich benevolence; righteousness is extremely righteous, and then it is called the principle of being able to enrich righteousness.When benevolence is extremely benevolent, the nature of benevolence is fulfilled; when righteousness is extremely righteous, the nature of righteousness is fulfilled.If learning is exhausted and theory is exhausted, but has not yet been dealt with in practice, is there evil in the world?That's why knowing what's not working can't be learned, and knowing what's not working can't be considered poor reasoning.Knowing that it can't be done can't be poor reasoning, then knowing, knowing and doing can be combined into one, and can't be divided into two parts.
The principle of all things is not outside my heart, but I must say that the principle of the world is not enough. It is almost impossible to think that the conscience of my heart is not enough, but I must seek the vastness of the world to benefit and enrich it. It is two with reason.The merits of learning, asking, thinking, discerning, and earnestly practicing, although they are so difficult and encouraged to the point of being alone, they are expanded to the extreme, and as far as knowing the sky to the fullest, they are nothing more than the conscience of my heart.In addition to conscience, how can there be anything added to it?Today I must talk about the principles of the world, but I don’t know how to seek them out of my heart, so whoever calls the mechanism of good and evil, the distinction between truth and falsehood, abandons the good knowledge of my heart, how will it be realized and observed?My son's so-called "air restraint and matter concealment" is just restraining this to conceal this.Today, if you want to get rid of this blindness, you don't know how to devote yourself to it, and you want to seek outside it, it is like a person whose eyes are not clear. If you don't take medicine and conditioning to cure your eyes, you are in vain seeking clarity outside it.How can it be obtained from the outside!The harm of being indiscriminate and wanton is nothing more than the inability to carefully observe the laws of heaven in the conscience of this heart.This sincerity is so false that it cannot be ignored.My son does not mean that his theory is too sharp.
You wrote: "The essence of the human heart is originally clear and clear. However, due to the restraint of Qi and the blindness of material desires, it is rare that it is not dim. If you do not use learning, inquiry, thinking, and analysis to understand the principles of all things, then The causes of good and evil, the similarities and differences between true and false, you cannot consciously restrain yourself, you will be arbitrary, and the harm caused is indescribable."
I find most of the above to be true.Probably inherited the disadvantages of Zhu Xi's theory, here I have to bring it up and discuss it with you.Learning, inquiry, thinking, analysis, and practice are all steps of learning, and there is no one who does not study for the purpose of applying it to practice.For example, to learn filial piety, you must be able to support your parents without complaint, and practice the way of filial piety, so that you can say that he did not learn in vain.Is it just rhetoric and empty talk, saying that he has learned filial piety well?Another example is to learn archery, you must personally draw the bow and arrow, and hit the bull's-eye; to learn calligraphy, you must prepare a pen, ink, paper and inkstone, and write with a pen.There is no knowledge in the world that you can say you have learned without practicing, so the beginning of learning itself is practicing. The word "du" in "duxing" contains the meaning of earnestness and earnestness. To say that you have already done it is to practice continuous effort.It is impossible to be free of doubts in the process of learning, which requires asking, and asking and learning are mutually confirmed, which is also the performance of action.After asking, you may still have doubts, so you need to think. The process of thinking is also a process of learning, and of course it is also a manifestation of action.After thinking about it, you may still have doubts, then you need to analyze, which is also learning and practice.When the analysis is clear, thinking will be organized, doubts will disappear, and knowledge will be stored in the heart, thus reaching the highest state of clear mind and practicing what you have learned. This is called earnest practice, not learning, asking, thinking, and distinguishing After that, I went to practice earnestly.Therefore, it is called learning in the pursuit of being able to do something; it is called inquiring in the pursuit of dispelling doubts; it is called thinking in the sense of comprehending what has been learned; it is called discernment in the pursuit of precise knowledge; it is in the practice of concrete implementation. It is called row.From the above analysis, we can see that the whole process of learning includes five aspects, and there is only one thing that they do.This is the principle of the unity of psychology, and this is also the unity of knowledge and action, so the difference between my theory and Mr. Zhu Xi's point of view lies in this.
Now, in your letter, you only cite learning, asking, thinking, and discerning to study the principles of the world, but you don’t talk about earnest practice. .How can there be a person in the world who does not do what he does but succeeds in his studies?Where is there any reason that can be called poor if it is not practiced?Cheng Hao said: "As long as you exhaust the truth, you can give full play to your nature and know the destiny." Therefore, you must reach the highest state of benevolence in practice, which can be called the principle of exhausting benevolence; , in order to say the truth of exhaustion.Reaching the highest state of benevolence exhausts the source of benevolence; reaching the highest state of righteousness exhausts the source of righteousness.If learning has reached the high level of exhausting things, it is considered complete, but it has not been put into practice. Is there such learning in the world?Therefore, if you know but do not do it, you cannot learn, and if you know but do not do it, you cannot exhaust the truth of things.From this point, we can see that knowledge and action must be integrated into one, and they cannot be divided into two things.
The truth of everything does not exist outside of our minds, and the saying that he wants to exhaust the truth of everything in the world all day just shows that he does not have enough conscience in his heart, and he must seek it from the all-encompassing outside. Take to supplement and increase one's conscience, which still divides the heart and reason into two.The kung fu of learning, questioning, thinking, debating, and earnestly practicing, although those with poorer talents have to put in a hundred times more effort than others, and the effort is expanded to the extreme, so that they can fully exert their nature and know the destiny, but in the end, it is nothing more than seeking the original heart conscience.Is there anything other than conscience?Today's scholars often say that they want to exhaust the truth of the world, but they don't know to turn to our original heart to seek it. Then, where can we experience the causes of good and evil, the similarities and differences between true and false, and abandon the conscience in our hearts?What you said is "constrained by energy and concealed by objects", which is bound and blinded by the above viewpoints.现在想要清除这一弊端，不明白致力于致知，却想从外在的格物去求取，就好像眼睛有毛病的人，不吃药调理治疗眼睛，而只是徒劳地去眼睛外面探寻光明，光明怎么能从眼睛之外求得呢？至于不能自觉约束自己、任情恣意的害处，也是因为不能从我们内心的良知上精细洞察天理的原因，这真是差之毫厘谬以千里呀，不能不详细分辨。你不要怪我的论断太尖刻了。
这段宏论围绕着学、问、思、辨、行，反复比拟、论证，最终还是落实在一个“知行合一”上。尽管学、问、思、辨、行分属不同的功夫层面，但就圣学“日日新、又日新”的修养论而言毕竟仍是一事。推而广之，社会生活的实践是十分丰富、复杂、生动、具体的，但相应与本体都是生命意义实现的功夫——不能与本体分离的功夫。
来书云：“教人以致知明德，而戒其即物穷理，试使昏暗之士，深居端坐，不闻教告，遂能至于知致而德明乎？纵令静而有觉，稍悟本性，则亦定慧无用之见，果能知古今，达事变，而致用于天下国家之实否乎？其曰'知者意之体，物者意之用，格物如格君心之非'之'格'。语虽超悟独得，不踵陈见，抑恐于道未相吻合？”
区区论致知格物，正所以穷理，未尝戒人穷理，使之深居端坐而一无所事也。若谓即物穷理，如前所云务外而遗内者，则有所不可耳。昏暗之士，果能随事随物精察此心之天理，以致其本然之良知，则“虽愚必明，虽柔必强”。大本立而达道行，九经之属，可一以贯之而无遗矣，尚何患其无致用之实乎？彼顽空虚静之徒，正唯不能随事随物精察此心之天理，以致其本然之良知，而遗弃伦理，寂灭虚无以为常，是以要之不可以治家国天下。孰谓圣人穷理尽性之学，而亦有是弊哉！
心者，身之主也，而心之虚灵明觉，即所谓本然之良知也。其虚灵明觉之良知，应感而动者谓之意，有知而后有意，无知则无意矣。知非意之体乎？意之所用，必有其物，物即事也。如意用于事亲，即事亲为一物；意用于治民，即治民为一物；意用于读书，即读书为一物；意用于听讼，即听讼为一物。凡意之所用，无有无物者。有是意即有是物，无是意即无是物矣，物非意之用乎？
“格”字之义，有以“至”字之训者，如“格于文祖”“有苗来格”，是以“至”训得也。然“格于文祖”，必纯孝诚敬，幽明之间无一不得其理，而后谓之“格”。有苗之顽，实以文德诞敷而后格，则亦兼有“正”字之义在其间，未可专以“至”字尽之也。如“格其非心”“大臣挌君心之非”之类，是则一皆“正其不正以归于正”之义，而不可以“至”字为训矣。且《大学》“格物”之训，又安知其不以“正”字为训，而必以“至”字为义乎？如以“至”字为义者，必曰“穷至事物之理”，而后其说始通。是其用功之要全在一“穷”字；用力之地，全在一“理”字也。若上去一“穷”、下去一“理”字，而直曰“致知在至物”，其可通乎？夫“穷理尽性”，圣人之成训，见于《系辞》者也。苟“格物”之说而果即“穷理”之义，则圣人何不直曰“致知在穷理”，而必为此转折不完之语，以启后世之弊邪？
盖《大学》“格物”之说，自与《系辞》“穷理”大旨虽同，而微有分辨。“穷理”者，兼格、致、诚、正而为功也。故言“穷理”则格、致、诚、正之功皆在其中；言“格物”则必兼举致知、诚意、正心而后其功始备而密。今偏举“格物”，而遂谓之穷理，此所以专以“穷理”“属知”，而谓“格物”未常有行。非唯不得“格物”之旨，并“穷理”之义而失之矣。此后世之学所以析知行为先后两截，日以支离决裂，而圣学益以残晦者，其端实始于此。吾子盖亦未免承沿积习，则见以为“于道未相吻合”，不为过矣！
你来信说：“先生教学生致知、明德，却不让他们从事物上推究天理，假如让糊涂的人深居简出，不听圣人的教诲和告诫，难道就能令得这人达于致知进而明德的境地吗？纵然他们在静坐时有所觉悟，对于本性稍有了解，那也是佛家的禅定与智慧一类没实用价值的见解。难道真能通晓古今、通达事变，对治理国家有实际作用吗？先生说'知是意的骨架，物是意的运用''格物的格就是格君心之非的格'，此话虽有超悟，有独到不落俗套之处，但恐怕与圣道不相吻合吧？”
我所说的格物致知，就是要人去穷尽天理，不曾禁止人们穷尽事物的道理，鼓动他们深居简出无所、事事地端坐在那里。如果说在事物上推究道理，就像你前面所说的“务外而遗内”之类，那么就不对了。糊涂的人，如果真能做到随时随地，随事随物地精察到自己内心的天理，发现其原本的良知，那么“即使愚蠢也必定能变得聪明，即使柔弱也必定能变得强大”。于是就能够立大本，行达道，九经之类就可以一以贯之、一览无余，还怕他没有治理国家的实际才能吗？你所说的那些玩空虚静寂的佛道弟子，正是不能够随时随地随事随物精察自心天理，从而发现其心中原本的良知，所以才会抛弃伦理，成了追求寂灭虚无的佛教徒，当然是不可以治国平天下了。谁说圣人的穷理尽性之学也有这样的弊病呢？
心是身体的主宰，而心的虚灵明觉，就是人的本体良知。虚灵明觉的良知因为感应而发动，就是意念。心是先有知而后才会有意，没有知当然也就不会有意了。那么知是不是意的本体？意的指向，必有具体的物，物和事的性质是一样的。如果意念指向侍奉双亲，那么侍奉双亲就是一件事情；意念指向治理百姓，那么治理百姓就是一件事情；意念指向读书，那么读书就是一件事情；意念指向听讼，那么听讼就是一件事情。凡是意的指向，没有不存在事物的。有什么样的意念就有什么样的事物，没有什么样的意念就没有什么样的事物，事物难道不是意念的运用吗？
“格”字的意思，有人用“至”字来解释的，比如“格于文祖”“有苗来格”都是说这里的“格”当“至”讲的。然而“格于文祖”必定是至孝至敬，对于阴阳两世的道理都通晓，然后才能叫做“格”。“有苗来格”也是如此，先是因苗黎之民顽劣，不服教化，后文德广被，再而后有“格”，则这里的“格”字就兼有矫正的“正”字的意思，不可以只用“至”字来解释“格”的含义。再如“格其非心”“大臣格君心之非”等中的“格”，都是“纠正错误使它归于正确”的意思，而不能用“至”字来解释。况且《大学》中曾参对于“格物”的解释，你又怎么能知道它不能用“正”字而必须用“至”字来解释呢？如果认为“至”字的解释才是正确的，那就必须得说“穷至事物之理”而后这个说法才说得通。这句话或者说这个说法的用功要领全在一个“穷”字上，用功的对象全在一个“理”上。如果前面去掉一个“穷”字，后面去掉一个“理”字，而直接说“致知在至物”，能说得通吗？“穷理尽性”是圣人既定的教诲，在《易传·系辞》中可以看到。假如“格物”的学说真的就是穷理的意思，那么圣人为什么不直接说“致知在穷理”，而一定要来一个转折，使语意不完整，导致后来的弊端呢？
《大学》的“格物”说其宗旨与《易传·系辞》上的“穷理”说大义虽近，只是稍微有点微妙的区别。穷理是包含了格物、致知、诚意、正心这些方面功夫的，所以谈到穷理，那么格物、致知、诚意、正心等功夫都在其中，说到“格物”则必须接着说致知、诚意、正心，这样“穷理”才是周密而圆满的。现在你单独把“格物”拿出来，然后就说它和“穷理”是一回事，这是认为“穷理”属于“知”的范畴，而“格物”是不常有的“行”，这非但没有抓住“格物”的宗旨，而且连“穷理”的本义也一并丢失了。这就是后来的学者之所以把知、行一分为二，使其一天天地支离破碎，而圣学也日渐残缺晦涩的原因，其思想发端实际就在这里。你继承过去的观点也在所难免，认为我的观点与道不相一致，认为我的见解和圣道不相吻合，如此也不足为怪了。
在这里，王阳明理论上重点在强调“意”与“物”之诠释上的同一立场，以及“格物”之“格”字义应为“正”字义而非“至”字义，又以穷理说在《易传·系辞》之本意表述格物致知说之意旨。阳明先生明确表示，要以“正”字义而非“至”字义说格物之格，因此成为知行合一的本体功夫，而非仅为认知义的功夫而已。
来书云：“谓致知之功，将如何为温清？如何为奉养？即是'诚意'，非别有所谓'格物'，此亦恐非。”
此乃吾子自己意揣度鄙见而为是说，非鄙人之所以告吾子者矣。若果如吾子之言，宁复有可通乎！盖鄙人之见，则谓意欲温清，意欲奉养者，所谓“意”也，而未可谓之“诚意”。必实行其温清奉养之意，务求自慊而无自欺，然后谓之“诚意”。知如何而为温清之节，知如何而为奉养之宜者，所谓“知”也，而未可谓之“致知”。必致其知如何为温清之节者之知，而实以之温清；致其知如何为奉养之宜者之知，而实以之奉养，然后谓之“致知”。温清之事，奉养之事，所谓“物”也，而未可谓之“格物”。必其于温清之事也，一如其良知之所知，当如何为温清之节者而为之，无一毫之不尽；于奉养之事也，一如其良知之所知，当如何为奉养之宜者而为之，无一毫之不尽，然后谓之“格物”。温清之物格，然后知温清之良知始致；奉养之物格，然后知奉养之良知始致，故曰“物格而后知至。”致其知温清之良知，而后温清之意始诚；致其知奉养之良知，而后奉养之意始诚，故曰“知至而后意诚”。此区区“诚意、致知、格物”之说盖如此。吾子更熟思之，将亦无可疑者矣。
你来信说：“你说的'致知'的功夫，其实就是怎样让父母冬暖夏凉，如何奉养父母等，孝行发自内心地做到位，也就是'诚意'了，并非别有个格物，这也恐怕不对吧。”
这是你以自己的意思来揣度我的观点，我可没这样对你说过。如果真像你说的那样，怎么可能说得通呢？我的看法是：意欲使父母冬温夏凉、意欲使父母安享晚年，这里所谓的“意欲”的“意”不能称做诚意，而必须是真正实践了使父母冬暖夏凉、侍奉他们的愿望，并且务求自己对此感到愉快而不是违心，然后才能叫做诚意。知道怎么做、何时做才能适时使父母冬暖夏凉，知道如何做才是适宜的奉养父母的方式方法，这只能称做知，而尚不能说是致知。只有正确运用关于冬暖夏凉的知识，切实做到了让父母冬暖夏凉；运用关于奉养正恰的知识，切实做到了奉养正恰，然后才能称做致知。冬暖夏凉这事，安度晚年这事，都是具体的事物，但不能说知道了这些就是格物了，必须遵循自己的良知要求做到了使父母冬暖夏凉和侍奉适宜的事，而且没有丝毫的保留，然后才能说是“格物”了。父母冬暖夏凉的物“格”了，而后知冬暖夏凉的良知才算是“致”了；奉养父母适宜的物“格”了，而后知安度晚年的良知才算是“致”了。所以《大学》里说：“物格而后知至”。达到了那个知道冬暖夏凉的良知，而后务使父母冬暖夏凉的意才会诚；达到了那个知道适宜奉养的良知，而后务使父母安度晚年的意才会诚。所以《大学》中说“知至而后意诚”。我的诚意、致知、格物的学说大概就是这样。你再仔细思考它们，也就没有什么可疑惑的了。
阳明先生在这里举了个例子来谈论格、致、诚、正的道理，强调行动要跟上，完全、一毫不剩地落实到实际中去，在诚意、致知、格物这条逻辑链上，知与行并非两个端，它们互为起点和终点。
来书云：“道之大端，易于明白，所谓'良知良能，愚夫愚妇可与及者，'至于节目时变之详，毫厘千里之缪，必待学而后知。今语孝于温清定省，孰不知之？至于舜之不告而娶，武之不葬而兴师，养志养口，小杖大杖，割股庐墓等事，处常处变，过与不及之间，必须讨论是非，以为制事之本，然后心体无蔽，临事无失。”
“道之大端，易于明白”，此语诚然。顾后之学者，忽其易于明白者而弗由，而求其难于明白者以为学，此其所以“道在迩而求诸远，事在易而求诸难”也。孟子云：“夫道若大路然，岂难知哉？人病不由耳。”良知、良能，愚夫愚妇与圣人同。但唯圣人能致其良知，而愚夫愚妇不能致，此圣愚之所由分也。
节目时变，圣人夫岂不知？但不专以此为学。而其所谓学者，正唯致其良知，以精审此心之天理，而与后世之学不同耳。吾子未暇良知之致，而汲汲焉顾是之忧，此正求其难于明白者以为学之弊也。夫良知之于节目时变，犹规矩尺度之于方圆长短也。节目时变之不可预定，犹方圆长短之不可胜穷也。故规矩诚立，则不可欺以方圆，而天下之方圆不可胜用矣；尺度诚陈，则不可欺以长短，而天下之长短不可胜用矣；良知诚致，则不可欺以节目时变，而天下之节目时变不可胜应矣。毫厘千里之缪，不于吾心良知一念之微而察之，亦将何所用其学乎？是不以规矩而欲定天下之方圆，不以尺度而欲尽天下之长短，吾见其乖张谬戾，日劳而无成也已。
吾子谓：“语孝于温清定省，孰不知之？”然而能致其知者鲜矣。若谓粗知温清定省之仪节，而遂谓之能致其知，则凡知君之当仁者，皆可谓之能致其仁之知；知臣之当忠者，皆可谓之能致其忠之知，则天下孰非致知者邪？以是而言，可以知致知之必在于行，而不行之不可以为致知也，明矣。知行合一之体，不益较然矣乎？
夫舜之不告而娶，岂舜之前已有不告而娶者为之准则，故舜得以考之何典，问诸何人，而为此邪？抑亦求诸其心一念之良知，权轻重之宜，不得已而为此邪？武之不葬而兴师，岂武之前已有不葬而兴师者为之准则，故武得以考之何典，问诸何人，而为此邪？抑示求诸其心一念之良知，权轻重之宜，不得已而为此邪？使舜之心而非诚于为无后，武之心而非诚于为救民，则其不告而娶与不葬而兴师，乃不忠不孝之大者。而后之人不务致其良知，以精察义理于此心感应酬酢之间，顾欲悬空讨论此等变常之事，执之以为制事之本，以求临事之无失，其亦远矣。其余数端，皆可类推，则古人致知之学，从可知矣。
你来信说：“圣道的主要含义容易明白，就像你所说的'良知良能，即使蠢汉愚妇也有可以明白的地方'。只是待到具体应用变化，则差之毫厘失之千里，必得通过学习而后才能掌握。你现在就父母的冬暖夏凉、早晚向父母请安上谈论孝道，谁能不知晓呢？至于舜不告诉父母就娶妻，武王没有安葬文王就兴师伐纣，曾子赡养父亲是遵从父亲的意愿、而曾元赡养父亲只是让父亲活命，父亲用小杖打则应该承受、用大杖打则应该逃走，割股肉而治父母的病，为亲人守丧三年等事情，在正常与不正常之间