Chapter 8 Chapter Three Reply to Lu Yuanjing’s Book——The Theory of Conscience
Lu Yuanjing is Lu Cheng, and Yuanjing is his name.About Lu Cheng, we have already introduced it in the previous "Lu Chenglu", so I won't repeat it here. "Answer to Lu Yuan Jingshu" is an important content in the middle volume, which embodies Wang Yangming's theory of conscience and takes it as the core idea of his entire theory. It was written in the third year of Jiajing (1524) in Wang Yangming's later years, when Wang Yangming was fifty-three age.
Lai Shu said: "With hard work, I feel that the mind is never peaceful. The delusion of the mind is fixed, but it also moves according to the mind. Since the mind is constantly moving, there is no moment to stop."
It is intentional to seek tranquility, so the more unsettled the ears.If the mind is delusional, it will move, but if it follows the mind, it will not move.Constant illumination means constant movement and constant stillness. The reason why heaven and earth are permanent and not short.According to the heart, it is also illuminated, and the delusional mind is also illuminated. "It is the same thing, so its life will not cease." If there is a moment to pause, it will cease, which is not the study of "sincerity and endlessness".
You said in your letter: "When you are working hard, when you feel that your heart is not calm, the false mind is certainly moving, but the mind is also moving. Since the mind is constantly moving, there is no moment to stop."
This is because you deliberately pursue peace of mind, so you can't calm down more and more.Your delusional mind is originally active, and your delusion mind is originally immobile.Conscience is always in a state of both motion and stillness, so everything in the world is in constant motion.The essence of according to the mind is liangzhi, and the essence of delusion is also liangzhi. It is said in "The Doctrine of the Mean": "If things are not dual, their creatures will not cease." If you stop for a moment, you will die.
Here, Wang Yangming first pointed out the difference between delusional mind and illuminating mind. The illuminating mind is as constant as the sun, while the delusional mind is the volition full of subjective selfish desires.Secondly, it points out that delusional mind and illuminating mind are not two minds, but one mind, that is, the noumenon and conscience of the mind. "Shuowen Jiezi" says "crazy, chaotic" and "illuminated, bright".Both are Buddhist terms.In Wang Yangming's view, although the mind of delusion is the same mind as the original mind of conscience, when selfish desires arise in the mind of conscience, which is constant and quiet, it becomes delusion.
The letter said: "Conscience also has a place to start." Yunyun.
This may not be heard.Conscience is the body of the heart, which is what was previously called constant illumination.The body of the mind has nothing to rise and nothing to rise.Although delusional thoughts arise, the conscience is not absent, but people do not know it, and sometimes they may lose their ears; although they are extremely dizzy, the conscience is not unknown, but people do not know it, and sometimes they may cover their ears.Although sometimes it is released, its essence is not absent, it is just kept in the ear; although it is sometimes hidden, its essence is not unclear, it is just observed.If it is said that liangzhi also has a place of origin, it is sometimes not there, and it is not the essence of it.
You said in your letter: "Conscience has its place to begin." Etc.
Maybe you listened but didn't think it through.Conscience is the essence of the human heart, which is the persevering light mentioned above.The essence of the heart does not matter whether it starts or not.Even if a person has greedy thoughts, his conscience has not been wiped out at this time. It is just that he does not know how to maintain his conscience at all times, so he sometimes loses his conscience. It's bright, but people can't perceive it, and sometimes they will be blinded.Although sometimes it is lost, the essence of conscience has not disappeared, it is enough to preserve it; although it is sometimes deceived, the essence of conscience is still bright, it is enough to observe it.If we say that conscience also has a place to start, then it is considered that sometimes it does not exist, and in this way conscience is not the essence of the mind.
In Mencius, conscience does not have an abstract meaning.Wang Yangming raised it to the level that it has the same name as heart and reason, saying that heart is reason, reason is conscience, and all things are one.Everything in the universe has no beginning and no end, and there is no beginning and end at all. Therefore, conscience has no "beginning place".
The letter said: "Is the theory of 'fine one' the day before yesterday the merit of being a saint?"
The "essence" of "Jingyi" is expressed in reason, and the "essence" of "Spirit" is expressed in spirit.Li is the order of qi; qi is the application of reason.Without order, it cannot be used; without use, there is no way to see what is called order.Essence is essence, essence is clarity, essence is unity, essence is spirit, essence is sincerity; one is essence, one is clarity, one is spirit, one is sincerity, there are not two things.However, the theory of Confucianists in later generations and the theory of health preservation are both stagnant in one direction, so they are not used for each other.Although the theory of "Jingyi" the day before yesterday was inspired by Yuan Jing's love and nourishment of the spirit, the merit of being a saint is nothing more than that.
You said in your letter: "Is the 'Jingyi' thesis mentioned by Mr. some time ago the skill of becoming a saint?"
The "Jing" of "Jingyi" is from the theory, and the "Jing" of "Spirit" is from the air.Reason is the order of qi, and qi is the application of reason.If there is no order, it cannot be used, and if it is not used, the so-called order cannot be seen.If you are fine, you can be fine, clear, specific, miraculous, and sincere; if you are one, you can be fine, clear, specific, magical, and sincere. Things to watch.However, the theories of Confucian scholars of later generations and the theory of health preservation of Taoism are different and cannot promote each other.A few days ago, my thesis about "essence and oneness" was aimed at your desire to preserve your own spirit, but this is actually where you want to grow into a sage.
Jing and Yi are not two different things.However, the theories of Confucian scholars of later generations and the theory of health preservation of Taoism are different.cannot promote each other.Here Wang Yangming particularly emphasizes that to be unreasonable is to be without spirit, and to be without spirit is to be without reason.Since Yangming has always emphasized in the meaning of Kungfu theory that there is no manifestation of the principle of value without the practice of the subject, his more consideration is to advocate the position of Kungfu theory that mind is one, nature and qi are one, and principle and qi are one.
The book said: "The primordial spirit, primordial qi, and primordial essence must each have a place where they are stored. There is also the essence of true yin and the qi of true yang." Yun Yun.
The husband and the conscience are also called gods in terms of their magical functions, spirits in terms of popularity, and essence in terms of cohesion. What is the image of Encore?The essence of true yin is the mother of qi of true yang; the qi of true yang is the father of the essence of true yin.Yin is rooted in yang, yang is rooted in yin, and there are not two.Gou my conscience's explanation, that is, everything like this can be self-evident; otherwise, there are still infinite doubts about the genus of "three passes, seven returns and nine returns" as mentioned in the Tathagata's book.
In your letter, you said: "The primordial spirit, primordial qi, and primordial essence must each have their own places for storage and growth. There is also the essence of true yin and the qi of true yang." And so on.
There is only one liangzhi, which is called "Shen" in terms of its wonderful function, "Qi" in terms of its operation, and "Jing" in terms of its condensation. What about seeking conscience?The essence of true yin is the mother body of qi of true yang; the qi of true yang is the parent body of the essence of true yin.The root of yin is yang, the root of yang is yin, and yin and yang are also a unified whole.If you can understand my conscience, then, as long as it is similar to this, it can be self-evident.If not, then there will be endless doubts about the three tests, seven returns, and nine returns mentioned in your letter.
Wang Yangming directly used conscience as the principle of the operation of the universe, so he used the concepts of cosmology in his practice, such as Yuan Qi, Yuan Jing, Yuan Shen, Zhen Yang, Zhen Yin, San Guan, Qi Hui, Jiu Huan, etc. Conscience popularly issued annotations, that is to say, it is the framework of cosmological knowledge popularly used by conscience ontology.
Lai Shu said: "Conscience, the essence of the mind, is the so-called goodness of nature. It is still in the state of being undisturbed, it is a body that is still and unmoving, and it is unequivocal. How can ordinary people not be able to do it and have to wait to learn from evil? It is middle, it is lonely. , Gong Ye, since the body of the heart is regarded as the body, then the conscience is right. Now I have tested it in the heart, and I know that there is nothing wrong with it, but there are no such things as Zhong, Ji, and Dagong. How can conscience be beyond the body and use?"
There is nothing bad in nature, so there is nothing bad in knowing.Conscience is in the undeveloped state, that is, the unshakable and unmoving body, which is shared by everyone, but it must be blinded by material desires, so it must be learned to get rid of its blindness, and it is the same as conscience. The body, at the beginning, cannot be damaged at the end.Knowing that there is nothing wrong with it, but those who are not perfect in Zhong, Ji, and Dagong, it is because the obscurity has not been completely eliminated, and the ear has not been pure.Body is the body of conscience, and use is the use of conscience. Is there anything beyond body and use?
You said in your letter: "Conscience is the essence of the heart, that is, the essence of the so-called 'good nature', 'undeveloped', and 'quietness', that is, 'Grand Duke Kuoran'. What about knowing? Since Zhong, Ji, and Gong belong to the body of the heart, they are conscience. Now check in the heart, whether knowing is good or not, but Zhong, Ji, and Gong don’t feel it. Could it be that conscience transcends body and function? outside?"
Sex is not bad, so knowing is not bad.Conscience is "under development", which is the essence of "Grand Duke Kuoran", and everyone has it.But conscience is easily clouded by material desires, so we must learn to get rid of this blindness.But for the essence of conscience, there should be no damage at the beginning.There is nothing bad about knowing, but Zhong, Ji, and Gong are not fully presented, because the blindness of selfish desires has not been completely removed, and the preservation of conscience is not pure enough.Body is the body of conscience, use is the use of conscience, how can there be conscience that transcends body and use?
Wang Yangming believes that conscience is endowed by nature and possessed by everyone, and it is in its original state at first.This kind of "conscience" in its natural state is the moral body of no good and no evil, which is eternal, closed to the universe, unequivocal, and unmoving.If one can see the permanence of the noumenon of liangzhi, one will not only look at it in terms of form, nor will one think that it is beyond body and function.
Lai Shuyun: "Zhou Zi said 'the master is still', Cheng Zi said that 'movement is also fixed, and stillness is also fixed', Mr. said that 'the body of the mind is the one that is fixed', it is stillness, it is definitely not seeing or hearing, thinking or doing nothing. That is to say, it must always know, always exist, and always be in charge of reason. If you always know, always exist, and always be in charge of reason, it is clear that it is moving, and it has already been released. Why is it static? What is it called noumenon? 'Quietness, steadiness', is there something evil that permeates the movement and stillness of the heart?"
Reason, and those who do not move. "Knowledge always exists, always governs reason", that is, "do not see or hear, do not think and do nothing". "Not seeing or hearing, not thinking and doing nothing" is not the same as dead wood and ashes.Seeing, hearing, thinking, and doing are one and the same, but without seeing, hearing, thinking, and doing deeply, that is, moving without trying to move.The so-called "movement is also fixed, and stillness is also fixed" refers to the one principle of body and function.
You said in your letter: "Mr. Zhou Dunyi advocates 'mainly stillness', Mr. Cheng Hao advocates that 'movement is also fixed, and stillness is also fixed', and Mr. Wang advocates that 'the one who is still is the body of the heart'. The quietness and concentration here are by no means invisible. The meaning of listening, not thinking and not doing. It must refer to frequent cognition, frequent storage and maintenance, and frequent observance of heavenly principles. Frequent cognition, frequent storage and maintenance, and frequent observance of heavenly principles are obviously moving, so it is not undeveloped. How can it be called tranquility? How can it be called the essence of the mind? Does this tranquility penetrate into the movement and stillness of the original mind?"
Heaven does not move.Always recognize, keep and nourish, and always follow the principles of heaven, which means not seeing or listening, not thinking or doing.Not seeing or listening, not thinking or doing, does not mean that the body is like a tree, and the heart is like ashes.The key to watching, listening, thinking, and doing is to tend to the natural law, without other seeing, listening, thinking, and doing, which is to move without moving.Mr. Cheng Yi said that "movement is also fixed, and stillness is also fixed", which refers to the unity of body and function.
The idea of the ontology is blatantly grand.Thoughts that are not the body are private thoughts.True tranquility refers to selflessness.That's why Wang Yangming talked about "the one who does not move after reason". "Body" is "reason".Only by understanding the tranquility of "unity of body and function" can we play a big role.If you don't understand the stillness of "the unity of body and function", you will die in this pool of stagnant water, unable to move.
The book said: "The body of the mind that has not yet been sent out, is it before it has been sent out? Is it the master while it has been sent out? Does it have no body before and after, inside and outside? What is called the movement and stillness of the heart today? Does the master talk about having nothing to do? Does the master talk about calmness and comprehension? Does the master follow the principles and follow the desires? If the principles are regarded as static and the desires are moved, then there is the so-called "movement in which there is stillness, and stillness" If there is movement in the middle, those who are "moving to the extreme and still, and still to the extreme" are incomprehensible. If you think that there is something to be aware of, and there is nothing to be quiet, then it is in the so-called "moving without movement, and static without stillness" ', it cannot be understood. If it is said that the undeveloped is before the already developed, it is quiet and vivid, it is true that sincerity has a breath, and the sage has recovery, but it is impossible. If it is said that the undiscovered is in the already developed, then you do not know the undiscovered , Has it been sent out, is it the master’s stillness? It has not been sent out and it is still, but it has been sent out to move? It has not been sent out, and it has been sent out. Is there no movement and no stillness? Is there both movement and stillness? I am fortunate to teach."
In the undeveloped state, that is liangzhi, there is no front, back, inside and outside, but one that is completely integrated.Whether there is something to do or nothing to do, you can talk about movement and stillness, but conscience has no part in whether there is something to do or nothing to do.Silence and sense of communication can be used to describe movement and stillness, but conscience has no part in silence and sense of communication.Movement and stillness are at the time of encounter; the body of the mind is inseparable from movement and stillness.There is no reason for action, and action is desire.Following the principle means that even though the entertainment is ever-changing, there is no movement; following the desire means that although the mind is exhausted, it is never quiet. "There is stillness in movement, and movement in stillness", so why doubt it?If there is something to understand, it is possible to speak and move, but those who are silent will not increase; if there is nothing to be silent, one can speak quietly, but those who understand will not decrease. "Moving without moving, still without stillness", why doubt it?If there is no front, back, inside, and outside, but a seamless whole, then there are still doubts about sincerity that need to be resolved.
The undiscovered is in the undisturbed, and in the undisturbed, there is something undiscovered; the undiscovered is in the undisturbed, and the undiscovered is indistinguishable: there is no movement, and there is no movement or stillness Dividers also.Anyone looking at the words of the ancients found their main purpose by rebelling against the will.If you have to stick to the meaning of the text, then those who "extravagantly have remnants" are Zhou Guowu's remnants.Zhou Zi's theory of "moving from extreme stillness", if one is not good at contemplating it, is bound to be ill.Gai's meaning comes from the saying that "Tai Chi moves to generate yang, and tranquility generates yin".The principle of Tai Chi's birth and life is magically used without breath, but it is not easy for ordinary people.The life of Tai Chi is the life of Yin and Yang.In terms of its life and life, it refers to its wonderful use of non-breathing, and it is called movement, and it is called the birth of yang. The birth of yin does not mean that yin will be born after being quiet.If static produces yin, and movement produces yang, then yin and yang are dynamic and static, and they are completely separate things.Yin and Yang are the same as qi, and one qi bends and stretches to form yin and yang; movement and stillness have one principle, and one principle is hidden and manifested to form movement and stillness.
Spring and summer can be yang and movement, but there is no yin and stillness; autumn and winter can be yin and stillness, but there is no yang and movement.The non-stop in spring and summer, and the non-stop in autumn and winter can be called yang and movement.The normal body in spring and summer, and the normal body in autumn and winter can both be called yin and tranquility.From Yuan, Hui, Yun, Shi, year, month, day, hour to quarter, second, sudden, micro, everything is the same.The so-called "movement and stillness have no reason, yin and yang have no beginning", if those who know know it silently, it is not enough to be exhausted.If you only use clay sentences and compare imitations, then the so-called mind turns from the Dharma flower, which is not the transfer of the Dharma flower.
You said in your letter: "The undeveloped body of the human heart, specifically before it has been 'sent'? Or is it in the 'sent' and dominates the 'sent'? Or 'unsent' and 'sent' Is there no distinction between the front, the back, and the inside, but a unified whole? Now when we talk about whether the mind is moving or still, is it mainly from the perspective of nothing happening, or from the perspective of being still and motionless and communicating with each other? Or is it from following the principles of heaven and obeying desires? What do you mean? If it is said that following the principles is stillness, and following desires is movement, then the so-called "movement has stillness, and stillness has movement, extreme movement leads to stillness, and extreme stillness leads to movement" does not make sense. If nothing is moving, nothing is static, so the so-called "moving without motion, and static without stillness" does not make sense. If it is said that "not yet" is before "has been" and static produces movement, then , Sincerity is about to stop, and saints also need to regenerate. It is not right to say that. If it is said that "not sent" is in "has sent", then I don't know whether "unsent" and "sent" are all quiet? Or" Is it true that “unsent” is still and “has been” is active? Or is “unsent” and “sat” neither dynamic nor static? Or are they both dynamic and static? Please advise, sir.”
"Being undeveloped" is conscience, and conscience has no distinction between front and back, inside and outside, and is an integral whole.There are things and nothing that can be said in terms of movement and stillness, but conscience cannot be divided into things and nothing.You can say that it is motion or stillness when it is still, and it can be said that it is still, and conscience is not distinguished when it is still or when it is connected.Movement and stillness only describe the state of the moment that a person encounters, and there is no distinction between movement and stillness in the body of the mind.The law of heaven is static, if it moves it is selfish desire.Follow the laws of heaven, even if the entertainment is ever-changing, the heart will not remain still; obeying selfish desires, even if there is only a trace of distracting thoughts in the heart, is not still. "There is stillness in movement, and movement in stillness", what can be doubted?It can be said to be moving when there is something to communicate with, but there is no slight increase in jiran!It can be said to be quiet if there is nothing to do, but the sense of connection has not been reduced in the slightest! What is there to be confused about "moving without moving, and still without stillness"?Conscience has no distinction between front and back, inside and outside, but is one, so there is no need to explain the doubts about sincerity.
"Not issued" is included in "already issued", but there is no other "unpublished" in "already issued"; "Sent" exists.The mind does not have states of movement and stillness, but it cannot be distinguished in advance when it is moving and when it is in a state of stillness.When looking at the words of the ancients, the key is to guess the minds of the ancients so as to understand their gist. If it is just sticking to the superficial meaning, then "Mi has remnants" means that the Zhou Dynasty really had no remnants.If you are not good at observing Mr. Zhou Dunyi's theory of "quietness and movement", it is inevitable that there will be misunderstandings.This is because he meant it from the perspective of "Tai Chi moves to generate yang, and tranquility generates yin".Tai Chi's principle of endless life has infinite magical effects, but its essence is eternal.The endless life of Tai Chi is actually the constant transformation of yin and yang.In this endless process, it is movement in terms of its infinity, which is the generation of yang, and Yang is not produced after movement; in this endless process, it is stillness in terms of its eternal body. It is the generation of yin, not the generation of yin after stilling.If it is true that yin is produced after stillness, and yang is produced only after movement, then yin, yang, movement, and stillness are divided into completely different things.Yin and Yang are a kind of qi, and the expansion and contraction of this qi produces yin and yang; movement and stillness are a principle, and the invisibility and manifestation of this principle is movement and stillness.
Spring and summer can be said to be yang and movement, but not without yin and stillness; autumn and winter can be said to be yin and stillness, but not without yang and movement.Spring and summer will not remain unchanged, nor will autumn and winter remain unchanged, both of which can be called yang at the same time, and both can be called dynamic at the same time; spring and summer have this constant body, and autumn and winter also have this constant body, both It can be called Yin and Jing.In terms of time units, Yuan, Hui, Yun, Shi, Year, Month, Day, Hour to Quarter, Second, Suddenly, and Micro are all like this.The so-called "motion and stillness have no beginning, and yin and yang have no beginning", people who understand understand it silently, and it cannot be fully expressed in words.If you stick to the literal meaning of classical Chinese and use metaphors, then it is the so-called "the heart follows the Lotus Sutra, not the Lotus Sutra follows the heart".
Here, Wang Yangming believes that his conscience is in the uninitiated, and the uninitiated is the same as the conscience, which has no distinction between movement and stillness and is a complete one.In fact, whether it has not been released or has been released, it does not matter whether it is not yet or not, and it does not matter whether it is in the middle or not, and it is just a "thing".The reason why people have to say unpublished or unpublished is just for the convenience of thinking.However, if you look at the realm of enlightenment, if you really understand, it doesn't matter if you have not yet developed or already developed, and it is all right to talk about undiscovered and already developed, because there is such a "thing" in the first place.
Lai Shu said: "Try it in the heart. Feelings of joy, anger, worry, and fear arise. Although I am extremely angry, but when my heart and conscience are awakened, it will not be blocked. It may be restrained at the beginning, or controlled in the middle, or regretted later. However, conscience is always the master if you live in a leisurely and peaceful place, and if you don’t give in to joy, anger, and fear, what’s the point?”
Knowing this, you know the body that is still and unmoved in the middle of the hair, but there is the harmony of the hair and the middle, and the wonderfulness of the feeling and the connection.However, it is said that "conscience is often like living in a leisurely and peaceful place", the language is still sick.Although liangzhi is not stagnant in joy, anger, and fear, joy, anger, and fear are no more than liangzhi.
You said in your letter: "I have tried it in my heart. When emotions such as joy, anger, worry, and fear are felt, even if I am very angry, as long as our conscience is found in our hearts, it will gradually ease and disappear, or Contained in the initial stage, or blocked in the middle stage, or repented in the final stage. But conscience seems to often dominate people's emotions in a leisurely place, and it seems to have nothing to do with joy, anger, worry, and fear. why?"
Once you understand this point, you will be able to understand the essence of "in the midst of not sending out" and "still not moving", and you will be able to realize the harmony of sending out and being in the middle, and the wonderfulness of feeling and communicating.But it is still problematic to say that "conscience is always in a place where there is nothing to do".Although conscience does not stagnate in the emotions of joy, anger, worry, and fear, joy, anger, worry, and fear do not exist outside conscience.
In Wang Yangming's view, "conscience" as the ontology of morality should also contain "emotional" factors.He believes that conscience will not be entangled by emotional factors such as people's emotions, anger, and fear, but it does not exclude emotional factors. Conscience and emotion should be internal, interrelated and blended together in their ontological sense. holistic relationship.This point is different from other Neo-Confucians who put "reason" above the emotional factors of individual sensibility, and even completely regard it as a foreign object different from emotion.
The letter said: "Master yesterday took conscience as conscience, and called it conscience. The essence of the heart is mind, and people's efforts are the heart of vigilance and fear, and they are still thinking. So he took vigilance and fear as conscience, What is it?"
Those who can guard against fear are conscience.
You wrote: "Yesterday, Mr. said that conscience is taking care of the heart. I privately think that conscience is the essence of the heart; taking care of the heart is a skill used by people, which is the heart of vigilance and fear, which is similar to 'thinking'. However, Mr. Caution and fear are regarded as conscience, why is that?"
What makes people vigilant and fearful is conscience.
Vigilance and fear come from "The Doctrine of the Mean" "Be vigilant beyond what you don't see, fear beyond what you don't hear".Wang Yangming believes that what can make people vigilant and fearful is none other than conscience; "cautious and fearful" is both conscience and kung fu.
Lai Shu said: "Mr. also said that 'the heart is not moved', how can it be called tranquility because of its rationality? 'The delusion of the mind is also illuminated', does it mean that his conscience is not in it, it is not ignorant in it, but rather Seeing, hearing, speaking, and moving are all natural principles? And since it is called delusional mind, it can be called illumination in delusional mind, and delusion in illuminating mind. What is the difference between delusion and rest? In order to continue the sincerity of the breathless, the thieves are unknown. Fortunately, I will be enlightened again."
"Following the heart but not moving" means that it comes from the nature of the clear awareness of the body, but there is no movement.If you move, you will be delusional. Those who "false mind also shines" have their own natural self-awareness, which may not be in it, but it is deceptive.If you don't move, it will be illuminated.There is no delusion, no illumination. It is not to use delusion as illumination, but to use illumination as delusion.To follow the mind is to illuminate, and to have a false mind is to be delusional. There are still delusions and illumination.If there is delusion and illumination, then there are two things, and two things will stop.If there is no delusion and no illumination, then there is no duplication, and if there is no duplication, there is no rest.
You said in your letter: "Mr. also said: 'According to the heart is not moving.' Is it because it follows the law of heaven and it is said to be quiet? 'The delusion of the mind also follows.' Is it because the conscience is not in the delusion of the mind, Isn't it ignorant of it, and people's sight, hearing, speech and actions can not violate the principle, is it all natural law? But since it is said to be delusion, then delusion can also be said to be illuminated, and according to the mind can also be called delusion. Delusion What is the difference between breath and breath? Now I still don’t understand the link between delusion of mind and sincerity, please enlighten me again.”
"According to the mind but not moving" refers to the natural awareness of the body, which has never been moved, and it is delusional if it is moved; .Do nothing but take photos.Saying "There is no delusion without illumination" does not mean that delusion is equal to illumination, and illumination is delusion.If it is said that according to the mind, it is illuminated, and if the mind is delusional, it is still delusion and illumination.If you think that there is delusion and enlightenment, you still have two minds, one mind is divided into two, and your conscience ceases.To think that there is no falsehood and no light is to regard the mind as a unified whole, so that there will be no cessation of conscience.
Wang Yangming's "Following the Mind and Delusion of the Mind" is similar to the "Awakening of Faith" with one mind and two gates;According to the mind and mind, it is like conscience, one mind opens two gates, one mind two gates, two gates one mind, in order to establish its body and use one source theory to construct. "According to the mind" is the opposite of "false mind", but the delusion of mind is also according to the mind, but it is only the movement of the mind.
Lai Shu said: "Health is based on a pure heart and few desires. If you are pure in heart and few desires, you have completed the work of being a sage. However, if you have few desires, you will have a pure heart. A pure heart does not mean abandoning human affairs and living alone in search of tranquility; Gai wants to make this heart It is purely natural, and has no selfishness of human desire. If you want to do this today, but if you suppress it as people want to be born, the root of the disease will always be there, and it will inevitably die in the east and be born in the west. Before many desires have sprouted, they will have no power to use them, which will only make the mind unclear. Moreover, searching and picking out desires before they have sprouted is like leading a dog to the court and then following them, and it is even more unacceptable.”
Must want this heart to be purely natural, without any selfishness of human desires, this is the merit of being a saint.Desiring this heart is purely natural, without any selfishness of human desires. It cannot be prevented before it is sprouted and restrained when it is sprouted.Precautions to be taken before they are sprouted and restrained at the moment when they are sprouted are exactly the merits of "The Doctrine of the Mean" "caution and fear" and "University" "extending knowledge and investigating things".Apart from this, there is no other merit.Husbands who say "destroyed in the east but born in the west" and "lead the dog to the court to chase them away" are selfish and selfish, and they will be tired of meeting their wishes, rather than restraining the trouble of washing.Today it is said that "keeping one's health with a clear mind and few desires is the most important thing". The word "health" is the root of selfishness and selfishness.If the root of this disease lurks in the middle, it is advisable to suffer from "destroyed in the east and born in the west", "leading the dog to the hall and chasing it".
You said in your letter: "The most important thing to keep in good health is to have a pure heart and few desires. If you can really achieve a pure heart and few desires, then the work of being a saint is considered complete. However, with few selfish desires and a pure heart, a pure heart does not mean that you have to abandon human affairs and run to live alone for peace. , just to make one’s mind purely filled with the law of heaven without the slightest selfish desire! If you want to work hard on this aspect now, you must restrain your selfish desire at any time, but if the root cause of the disease is not cured, it will inevitably perish in the east and be born in the west. But if you want to put your selfish desire Cleaning up and destroying before it germinates, then you don’t know where to work hard, and you can only make your heart impure in vain. Besides, wanting to search out and eliminate selfish desires before they germinate is like bringing a dog into the house and then cleaning them up. It’s even worse to drive it out.”
It is necessary to make the mind and body purely according to the principles of heaven, without the slightest selfish desire. This is the kung fu of becoming a saint.If you want to do this, you must guard against selfish desires before they arise, and restrain them when they sprout.Preventing selfish desires before they arise and restraining them in the bud is exactly the self-cultivation skills of "Caution and Fear" in "The Doctrine of the Mean" and "Graduation of Things and Knowledge" in "The Great Learning". Apart from this, there is no other effort.What you said about "destroyed in the east but born in the west" and "leading dogs to court and chasing them away" are all the result of being dragged down by selfishness and deliberate pursuit, not a problem of restraining and purging selfish desires themselves.Now you say that "the key to keeping in good health is to be pure of heart and have few desires", the word "keeping in good health" is the root cause of selfishness and deliberate pursuit.With such a disease root lurking in the heart, it is easy to have the disadvantages of "destroyed in the east and born in the west", "leading the dog to the hall and chasing it away".
Buddhism's "outsider ethics and things" and "pure heart and few desires" can only "govern one person and one body", which is a selfish philosophy of health preservation; Confucianism not only preserves health, but also regulates the family, governs the country, and pacifies the world, which is a philosophy for the public.Therefore, Wang Yangming believes that health preservation with a pure heart and few desires is selfish, deliberate pursuit, and selfish desire.The root cause of the disease must be overcome by eliminating desire and preserving reason.
The letter said: "Buddhism's 'recognize the true colors when neither thinking good nor evil' is different from my Confucianism's 'according to things'. If I use the power of extending knowledge when neither thinking good nor evil, then It has already been involved in thinking about goodness. If you want good and evil, you don’t think about it, but your conscience is quiet and at ease. You only wake up when you are asleep. This is what Mencius said about "night air". , Thinking has already arisen. I don’t know if those who have worked hard for a long time, do they often fall asleep when they first wake up and think before they arise? Today, if you want to be peaceful, the more you will not be peaceful; The former thoughts are easily destroyed, the later thoughts are not born, the conscience is manifested alone, and it is wandering with the Creator?"
"Recognize your true colors when you don't think of good or evil." This Buddha set up this convenience for those who don't know their true colors. "Original face" is what my holy sect calls "conscience". Now that I know my conscience clearly, there is no need to say that. "Following things" is the skill of extending knowledge, that is, Foshi's "always ignorant", also keeps his original face, eyes and ears, and his physical skills are roughly similar, but Foshi has a selfish heart, so he has different ears. .Today, if one desires good and evil without thinking, and the conscience of the heart is quiet and at ease, then one has a selfish and selfish heart that will meet one’s wishes. Therefore, if one “does not think of good or evil, use the power of knowledge, it is already involved in thinking of good.” trouble.When Mencius said "night air", he only pointed out a place where the conscience sprouted for those who lost their conscience, so that they could cultivate their future from now on.Now known to have a clear conscience, often use the power of extending knowledge, needless to say "night air", but if you don't know how to guard the rabbit after you get the rabbit, but still guard the stalk, the rabbit will be lost again.Desiring tranquility, desires have no birth, this is a disease of selfishness and selfishness, which will meet one's wishes, and the more thoughts are born, the less peaceful you will be.Conscience is just a conscience, and self-discrimination of good and evil, what kind of good and evil is there to think?The body of conscience is inherently peaceful, but now there is another one that seeks tranquility; it is originally self-generated, but now there is another desire for no life, it is not only the merit of the Holy Gate to extend knowledge that is not the case, although the Buddhist teachings are not like this, it will be welcome. .It's just a thought of confidant, from beginning to end, without beginning and end, that is, previous thoughts are never destroyed, and future thoughts are not born.Today, however, the former thoughts are easily extinguished, and the later thoughts do not arise. This is what Buddha said, "cut off the nature of the species, and enter the dry wood and dead ashes".
In your letter, you said: "Buddhism's idea of 'recognizing the true face when not thinking of good and evil' is different from our Confucianism's method of 'according to things'. If I don't think of good and don't If you think about evil at the moment, then you are already thinking about good. If you want to have a pure and comfortable inner conscience without thinking about evil and good, you can only wake up from sleep. This is what Mencius called "night air". But This kind of time will not last long, and suddenly, thoughts have arisen. I don’t know if people who study for a long time are often like when they just wake up from sleep and no thoughts have arisen? Now I, Lu Cheng, want to seek peace, but the thoughts in my heart are biased. Not peaceful; I want to keep distracting thoughts from arising in my mind, but they are very strong. How can I make the former thoughts perish easily and the later thoughts not arise in my mind, so that conscience can be manifested alone, and be in harmony with the Dao of Heaven?"
"Recognize your true face when you don't think of good and evil." This is a convenient practice method conceived by Buddhism for those who don't know their true face.The original face is what we call conscience in our sacred studies.Now we don’t have to worry about knowing our conscience anymore. "Following things" is a means of attaining knowledge, which is equivalent to the "always ignorant" of Buddhism, and it also often preserves his true colors.The kung fu of Confucianism and Buddhism is roughly similar.But Buddhism has a selfish heart, so the two are not exactly the same.Now if you want to keep your conscience pure and at ease without thinking of good or evil, this is a selfish, deliberate pursuit of mind, so there will be "when you don't think of good or evil, use the power of extended knowledge, that is, you have already involved in thinking of good "The trouble is.When Mencius said "night air", he only pointed out a place for those who have lost their conscience to start to cultivate their conscience.Now that you understand how to acquire conscience, you don’t need to study “night air” and the like as long as you use it frequently.Otherwise, it's like if you don't know how to keep the rabbit after you get it, but still keep the stump, then the rabbit you have already got will run away again. "Desire for tranquility" and "Desire without birth" are exactly the ills of selfishness and deliberate pursuit, so selfish thoughts are more powerful and the heart is more restless.There is only one conscience, and one who has a conscience can naturally distinguish between good and evil, so what good and evil is there to think about?The essence of conscience is originally peaceful, but now it is added to seek tranquility; the essence of conscience is originally endless, but now it is added with a heart that wants to be non-existent.Not only is Confucianism’s achievement of knowledge not like this, but even Buddhism does not have this kind of deliberate pursuit.As long as one's mind is on conscience, from the beginning to the end, without beginning and end, the previous thoughts will not die, and the future thoughts will not arise.Now you want the former thought to perish easily, but the later thought not to arise. This is what Buddhism calls "destroying the nature of the species", so it is almost like a dead tree.
Lu Cheng often talks about mind-learning kung fu in the language of Buddhist cultivation.This paragraph is a discussion between Lu Cheng and Yang Ming on how to operate the kung fu of studying things and extending knowledge, and it is also a debate between Confucianism and Buddhism.Lu Cheng thought that it is not easy to implement the kung fu of following things, and that this kung fu is different from the Buddhist theory of not thinking about good and evil, but about the original face.Wang Yangming pointed out here that Zhiliangzhi Kungfu is roughly similar to Foshi's body section Kungfu.The only difference is that Freddie has a selfish heart.Therefore, in order to cultivate conscience, mobilize according to the principles of heaven, and devote ourselves to the affairs of the family, country, and world, there is no need to deliberately eliminate thoughts, not to think about good and evil, otherwise you will enter into "destroying the nature of the species" and "dead wood and ashes".
来书云：“佛氏又有'常提念头'之说，其犹孟子所谓'必有事'，夫子所谓'致良知'之说乎？其即'常惺惺，常记得，常知得，常存得'者乎？于此念头提在之时，而事至物来，应之必有其道。但恐此念头提起时少，放下时多，则功夫间断耳。且念头放失，多因私欲客气之动而始，忽然惊醒而后提，其放而未提之间，心之昏杂，多不自觉。今欲日精日明，常提不放，以何道乎？只此常提不放，即全功乎？抑于常提不放之中，更宜加省克之功乎？虽曰'常提不放'，而不加戒惧克治之功，恐私欲不去；若加戒惧克治之功焉，又为'思善'之事，而于'本来面目'又未达一间也。如之何则可？”
“戒惧克治”，即是“常提不放”之功，即是“必有事焉”，岂有两事邪？此节所问，前一段已自说得分晓，末后却是自生迷惑，说得支离，及有“本来面目，未达一间”之疑，都是自私自利、将迎意必之为病，去此病自无此疑矣。
你信中说：“佛家又有'常提念头'的说法，这个说法是不是就像孟子所说的'必有事'，先生所说的'致良知'呢？是否印证了'常惺惺，常记得，常知得，常存得'呢？有这个念头常在，事至物来，一定会有恰当的方法解决。只是怕这个念头不常在，提起来的时候少，而放下的时候多，那样的话功夫就中断了。况且念头的丧失，多是因为私欲外气的产生所造成的，要突然惊醒后才重新提起来。在它的放而未提之间，内心的昏乱大多是不能自己察觉的，现在想日日精进，常提不放，只这一个常提不放就是全部功夫吗？致良知的念头如果能常提不放，是不是更要加以内省克除的功夫呢？虽然做到了常提不放，而不增加戒惧克制的功夫，恐怕私欲不会去除；如果增加戒惧克制的功夫，又成了'思善'的事情了，这和本来面目又不相符，到底怎样做才好呢？”
戒惧克制其实就是“常提不放”的功夫，也是“必有事焉”，怎么会是两回事呢？你这段问话，我前边一段已经说得十分清楚了，只是你自己后来又产生了困惑，说得支离破碎，至于与本来面目不相符的疑惑，这都是自私自利、刻意追求所造成的弊端。清除这个弊端就没有这类疑惑了。
本体功夫就是主体意志纯粹化于德行价值一事而已，道理上是简易直截的，实践下去时就是持续纯粹化主体意志一事而已，有任何的私意念起，就是再度克制就是了，而不是于方法上有万无一失的途径。陆澄此问，就是尚未好好实践，一心想在知解上要求索个万无一失的方法，其实正是意志不纯粹的结果，因此阳明批评他有自私自利、刻意追求之病。
来书云：“'质美者明得尽，渣滓便浑化。'如何谓明得尽？如何而能便浑化？”
良知本来自明。气质不美者，渣滓多，障蔽厚，不易开明；质美者，渣滓原少，无多障蔽，略加致知之功，此良知便自莹彻，些少渣滓，如汤中浮雪，如何能作障蔽？此本不甚难晓，原静所以致疑于此，想是因一“明”字不明白，亦是稍有欲速之心。向曾面论明善之义，“明则诚矣”，非若后儒所谓明善之浅也。
你信中说：“程颢先生说'天质好的人善德尽显，缺点也都融化消失了'，'明得尽'指的是什么？怎样才能'浑化'呢？”
良知本来就是自然光明的。天质差些的人，思想里的渣滓多，障碍昏蔽得厚，良知不容易呈现出光明。天质好的人，思想里渣滓原本就少，没有太多的障碍和遮蔽，只要稍微下一点致知的功夫，他们的良知就自然晶莹剔透。那原本的少许渣滓就像滚汤上飘落的浮雪，怎么能构成障碍遮蔽呢？这本来不是太难理解，原静你之所以对此有疑惑，想必是因为一个“明”字的意思不明白吧，也是你稍微有些心急。以前和你曾经当面讨论过“明善”的含义，“明善就是诚身”，并不是像后世儒生所解释的那般浅薄。
陆澄问如何做功夫把不好的渣滓浑化？而阳明则强调良知发动必可消融渣滓。他说，良知本来自明，本就是一灵明的知觉主体，因此渣滓本不可能障蔽，“明则诚矣”。亦即强调以良知为主体，提起本心真做功夫，则渣滓不能成为障蔽。
来书云：“聪明睿知，果质乎？仁义礼智，果性乎？喜怒哀乐，果情乎？私欲客气，果一物乎？二物乎？古之英才，若子房、仲舒、叔度、孔明、文中、韩、范诸公，德业表著，皆良知中所发也，而不得谓之闻道者，果何在乎？苟曰此特生质之美耳，则生知安行者不愈于学知困勉者乎？愚者窍云，谓诸公见道偏则可，谓全无闻，则恐后儒崇尚记诵训诂之过也。然乎？否乎？”
性一而已。仁义礼知，性之性也；聪明睿知，性之质也；喜怒哀乐，性之情也；私欲客气，性之蔽也。质有清浊，故情有过不及，而蔽有浅深也。私欲客气，一病两痛，非二物也。张、黄、诸葛及韩、范诸公，皆天质之美，自多暗合道妙，虽未可尽谓之知学，尽谓之闻道，然亦自有其学，违道不远者也。使其闻学知道，即伊、傅、周、召矣。若文中子，则又不可谓之不知学者，其书虽多出于其徒，亦多有未是处，然其大略，则亦居然可见。但今相去辽远，无有的然凭证，不可悬断其所至矣。
夫良知即是道，良知之在人心，不但圣贤，虽常人亦无不如此。若无有物欲牵蔽，但循著良知发用流行将去，即无不是道。但在常人多为物欲牵蔽，不能循得良知。如数公者，天质既自清明，自少物欲为之牵蔽，则其良知之发用流行处，自然是多，自然违道不远。学者学循此良知而已。谓之知学，只是知得专在学循良知。数公虽未知专在良知上用功，而或泛滥于多歧，疑迷于影响，是以或离或合而未纯。若知得时，便是圣人矣。后儒尝以数子者，尚皆是气质用事，未免于行不著，习不察，此亦未为过论。
但后儒之所谓著、察者，亦是狃于闻见之狭，蔽于沿习之非，而依拟仿像于影响形迹之间，尚非圣门之所谓著察者也。则亦安得以己之昏昏，而求人之昭昭也乎？所谓生知安行，“知”、“行”二字亦是就用功上说。若是知行本体，即是良知、良能。虽在困勉之人，亦皆可谓之“生知安行”矣。“知”、“行”二字更宜精察。
你信中说：“聪明睿智果真是人天生的资质吗？仁义礼智果真是人的本性吗？喜怒哀乐果真是人固有的性情吗？私欲与外气真是一个东西吗，还是两个东西？古代的英才如张良、董仲舒、黄宪、诸葛亮、王通、韩琦、范仲淹等人，德业昭彰，皆是备良知致中和的人，却不能说他们是知道圣道的人，这是为何？假如说他们的资质天生就好，那么生而知之、安而行之的人难道还不如学知利行、困知勉行的人吗？我私下里认为，说他们对道的认识有点偏颇可以，如果说他们全然不闻道，那么恐怕会导致后世儒生因推崇记诵训诂，对他们产生错误的看法，我这样说对吗？”
性只有一个。仁义礼智，是人性的本性；聪明睿智，是人性的禀赋；喜怒哀乐，是人性的情感；私欲与外气，是人性的昏蔽。本质有清浊之分，所以感情有过与不及，而昏蔽有深有浅。私欲与外气，是一种病生发的两种痛苦，不是两个事儿。张良、黄宪、诸葛亮、韩琦、范仲淹等人，都是天生资质好，自然与道的许多地方都巧妙暗合，虽然不能说因此说他们是知圣学，也不能说他们是闻道，可是他们的学问才智离圣道已经不远了。假如他们知学闻道，不都成了伊尹、傅说、周公、召公了吗。至于文中子王通，则又不能说他不明白圣学，他的书虽然很多都是他的徒弟写出来的，其中也有很多错误，但是他的学问的大致轮廓还是显而易见的。只是因为时间久远，没有确凿的证据，所以不能凭空臆断他的学问与圣道相差多远。
良知就是圣道。良知自在人心，不单单是圣贤，寻常人也莫不如此。如果没有物欲的牵累蒙蔽，只要遵循着良知并将其发扬光大、流传开来，则没有不是道的。只不过是常人的良知总被物欲牵累蒙蔽，不能自然循着良知行事罢了。像上面提到的几个人，天生资质清纯明亮，也很少被物欲牵累蒙蔽，所以他们的良知发扬流传的就非常多，自然就离圣道不远。学者学的也就是循着良知行事而已。说知学，只是要明白专门在学习遵循良知上用功。他们几个人虽然不知道专门在学习遵循良知上用功，有的还泛滥于歧途，受到别的东西影响或迷惑，因此或离道或合道而不精纯，如果得道，就是圣人了。后世儒生曾经以为他们几个尚且凭借天资成就事业，不免会“行不著”“习不察”，这些都不是过分的评价。
但是后世儒生所谓的“著察”，是因为拘泥于狭隘的见闻，昏蔽于旧时习惯的错误，从而模拟仿照圣人的影响和事迹，并非圣学中所说的“著察”。这样怎么能以己昏昏，使人昭昭呢？所谓生而知之、安而行之，“知行”二字也是从用功上来说的。至于知行的本体，其实就是良知良能。即使是困知勉行的人，也都可以说是生而知之、安而行之。对“知行”二字更应该精心体察。
王阳明认为良知即是道，是主宰，是根本，良知包含良能在其内。良知作为“知的本体”一旦贞定，则良知与良能互为一体、同时现起，良能作为“行的本体”自然贞定。若能从知行本体即良知良能出发，则凡人即圣贤，困勉之人即生知安行之人。
来书云：“昔周茂叔每令伯淳寻仲尼、颜子乐处。敢问是乐也，与七情之乐，同乎？否乎？若同，则常人之一遂所欲，皆能乐矣，何必圣贤？若别有真乐，则圣贤之遇大忧、大怒、大惊、大惧之事，此乐亦在否乎？且君子之心常存戒惧，是盖终身之忧也，恶得乐？澄平生多闷，未尝见真乐之趣，今切愿寻之。”
乐是心之本体，虽不同于七情之乐，而亦不外于七情之乐。虽则圣贤别有真乐，而亦常人之所同有，但常人有之而不自知，反自求许多忧苦，自加迷弃。虽在忧苦迷弃之中，而此乐又未尝不存，但一念开明，反身而诚，则即此而在矣。每与原静论，无非此意，而原静尚有“何道可得”之问，是犹未免于“骑驴觅驴”之蔽也。
你信中说：“以前周敦颐先生经常让程颢寻找孔子和颜回的乐处。我想问一下这里的乐和七情中的乐是否相同？如果相同，那么寻常人只要一偿所愿都能乐呀，何必非得作圣贤呢？如果另外还有什么真乐，那么圣贤遇到大忧、大怒、大惊、大惧之事，这些乐还存在吗？况且君子心中常存戒惧，此为终生的忧患意识，怎么能乐呢？我陆澄平日里有很多烦恼，不曾体会到真正的乐趣，现在很迫切地希望寻找到真乐。”
乐是心的本体，虽不简单相同于七情之乐，然而也不外乎于七情之乐。虽然圣贤别有真乐，但也是常人所共有的，只是平常人自己不知道，反而自寻很多忧愁苦恼，在迷茫中丢弃了真乐。虽然在忧苦迷茫中丢弃，但真正的快乐依旧存在，只要一念开明，回过头来求得自身的虔诚，那么就能感到这种快乐。我每次和原静你所讨论的，说的无非都是这个意思，而你还问有什么办法找到快乐，这种做法未免是骑驴找驴的毛病了啊。
王阳明在这里直接把乐说成心本体，意指减一分私欲，就能增一分真乐。良知的精度和纯度有多高，就能体会到多大的乐。这样，乐与良知合二为一。
来书云：“《大学》以'心有好乐、忿懥、忧患、恐惧'为'不得其正'，而程子亦谓'圣人情顺万事而无情'。所谓'有'者，中以病疟譬之，极精切矣。若程子之言，则是圣人之情不生于心而生于物也。何谓耶？且事感而情应，则是是非非可以就格。事或未感时，谓之有，则未形也；谓之无，则病根在。有无之间，何以致吾知乎？学务无情，累虽轻，而出儒入佛矣，可乎？”
圣人致知之功，至诚无息。其良知之体，皦如明镜，略无纤翳，妍媸之来，随物见形，而明镜曾无留染，所谓“情顺万事而无情”也。“无所住而生其心”，佛氏曾有是言，未为非也。明镜之应物，妍者妍，媸者媸，一照而皆真，即是生其心处；妍者妍，媸者媸，一过而不留，即是无所住处。病疟之喻，既已见其精切，则此节所问可以释然。病疟之人，疟虽未发，而病根自在，则亦安可以其疟之未发而遂忘其服药调理之功乎？若必待疟发而服药调理，则既晚矣。致知之功，无闲于有事无事，而岂论于病之已发未发邪？大抵原静所疑，前后虽若不一，然皆起于自私自利、将迎意必之为祟。此根一去，则前后所疑，自将冰消雾释，有不待于问辨者矣。
你信中说：“《大学》认为心有好乐、愤怒、忧患、恐惧等情感，心就不能平静，而程颢先生说：'圣人情顺万事而无情。'所谓有，中用病疟来比喻，极其精辟。若按程先生说的，就是圣人的情不生于心而生于万物，这是为什么？况且事有所感而情有所应，那么其中的是是非非就可以格去。但是，在事情未来之时，说有情，它并没有显现；说无情，但情又像病根一样潜在。说有却无，说无却有，这怎么能致知呢？学要致力求得无情，这样牵累虽然少了，却又从儒家滑落入佛教的泥潭，人若无情，行吗？”
圣人的致知功夫，至诚不息，其良知的本体，皎洁如明镜，没有一丝一毫的纤尘沾染，不管是美还是丑，只要来照必见原形，过后，镜子上并未留下什么，这就是所谓的“情顺万事而无情”。“无所住处而生其心”佛家曾经这样说，并非不对。明镜照物，美就是美，丑就是丑，只要照就显真形，这就是“生其心”的地方；美就是美，丑就是丑，照完不留下一丝痕迹，这就是“无所住”。有关病疟的比喻，既然你认为精辟，那么你此节所