Chapter 10 Chapter 5 Response to Luozheng'an Shaozai's Book - Honesty and Sincerity

Luozheng'an is Luo Qinshun (1465-1547), Zheng'an is his nickname, and Shaozai is his official title. In Ming and Qing Dynasties, it was often used as another name for the servant of the Ministry of officials.Luo Qinshun, courtesy name Yunsheng, was born in Taihe, Jiangxi.He devotes himself to the study of studying things and extending knowledge, focusing on reasoning, intention and understanding.At the time when Wang Xue was prevalent, Luo Qinshun criticized Wang Shouren's Xin Xue on the one hand, and on the other hand carried out a critical transformation of Cheng Zhu Neo Confucianism, thus creating his own unique Qi Xue thought.In the summer of the fifteenth year of Zhengde (1520), Luo Qinshun asked for leave to live in his hometown. He heard that Wang Yangming, then governor of Jiangxi Province, would go back to Ganzhou on the Ganjiang River, so he wrote the "Book with Wang Yangming" and handed it to Wang Yangming when he passed through Taihe. "Answer to Luozheng'an Shaozai Book" is Wang Yangming's reply to the letter.

A certain first start: I was taught and "University" yesterday, and the boat was in a hurry, so I couldn't answer it.When Xiao came to Jiangxing for a while, he took the manual and read it again.Fearing that after arriving in Jiangxi, there will be a lot of personnel and affairs, so I first have a plan to invite you. Laijiao said: "It is difficult to see the Tao, but it is even more difficult to understand the Tao. The sincerity of the Tao is not easy to understand, but learning the sincerity must be taught. I am afraid that you may not be content with hearing it and think it is the extreme."

Fortunately, fortunately!Why do you hear about this?Does it dare to think that it is the best and be at ease?Righteous thinking is the way of the world to explain the ears.And over the past few years, some people have heard what he said but not laughed, some have criticized it, and some have left it unsatisfactory to compare and debate, so are you willing to teach me?So he was willing to teach me, and repeated Xiaoyu, for fear that it would not be as good as saving the righteous?However, there is no one in the world who loves me as deeply and deeply as a deacon, so how grateful are you! The husband "doesn't cultivate his virtues, and doesn't teach his studies", Confucius thought it was worrying.And the scholars of the world, if they can pass on exegesis a little bit, they all think they know what to learn, and they no longer have the so-called pursuit of lecturing, which is sad!Husband and Tao must understand and then see, it is not the result of seeing the Tao and then adding to the Tao.Dao must be learned and then understood, and there is no so-called clearing of Dao after lectures abroad.However, there are two kinds of lecturers in the world: those who speak with their body and mind, and those who speak with their mouths and ears.Talk about it with words and ears, try to figure it out, and seek its influence; talk about it with your body and mind, practice it and observe it, and you really have your own.Knowing this, you know the learning of Confucianism.

I humbly bow my head and sincerely thank you: I was indebted to teaching "The Great Learning" yesterday, but I was in a hurry to get on the boat, so I couldn't answer them one by one.Early in the morning, I had some free time on board, and I read your letter again.I am afraid that there will be many miscellaneous things and disturbances after arriving in Jiangxi, so I will give a brief reply here, please advise. In your letter, you said: "It is difficult to understand the holy way, but it is even more difficult to practice it personally. It is true that the way is not easy to understand, but it is true that learning is necessary. I am afraid that you can't take your own views as the highest standard?"

Honored!Where can I get such instruction?How dare I feel at ease in thinking that I have reached the highest standard?I was thinking of looking for people of insight in the world to discuss the holy way.Over the past few years, people in the world have ridiculed, insulted, and dismissed my theories.Are these people willing to teach me?How could they be willing to repeat metaphors in order to teach me, if they are kind, they may not be able to correct my mistakes?From this point of view, there is no one in the world who loves me as deeply as you, and my gratitude cannot be expressed in words!

"If you don't cultivate your virtue, if you don't learn it, you don't teach it" is what Confucius is most worried about.However, the scholars of later generations who can recite scriptures and exegesis a little bit think they are learned, so they no longer have the eager desire to explore knowledge. This is really sad!The holy way must be practiced in order to understand it, not to understand it first and then practice it.The holy way must be learned before it can be understood, and there is no other way to know the holy way besides learning.There are two kinds of researchers in the world, one is focusing on physical and mental recognition, and the other is focusing on speaking and listening.Those who use words and ears try to expand their influence through speculation and inference;Knowing this, one knows the teachings of Confucius.

In Wang Yangming's view, the internal basis of moral practice is specifically manifested as virtue in the form of conscience, mind and body.As the condition for the possibility of moral behavior, the formation of virtue unfolds as a process of "there is all oneself".The so-called true self is to make moral consciousness become the inner virtue of the subject through self-observation and practice. Laijiao said that the restoration of the ancient version of "University" is based on human beings, but it should be sought from within, while the theory of Cheng and Zhu's "Gewu" cannot help but be sought from the outside, so Zhu Zi's chapters were removed, and what he said was cut. Supplementary biography."

Don't dare to do it.How can learning have inside and outside? The ancient version of "University" is the old version handed down by Confucianism. Zhu Zi suspected that there were errors in it and corrected it.The loss lies in the lack of trust in Confucius, and it is not because of the division of Zhu Zi and the reduction of his biography. Husband's learning is precious, and he seeks it from the heart instead of it. Although his words come from Confucius, I dare not think it is true, let alone it is not as good as Confucius?Seeking it from the heart is true, although the words are out of mediocrity, I dare not think it is wrong, let alone it comes from Confucius?Moreover, the old version has been handed down for thousands of years. Reading its words today, it is clear and understandable;What is the basis for judging that this section must lie in that, that section must lie in this, what is missing from this, and how can it be supplemented?And then correcting and arresting it, is it more important than betraying Zhu and less important than rebelling against Confucius?

In your letter, you think that the reason why I revived the old version of "Great Learning" is because I think that people only need to learn from the heart, while Cheng Zhu's theory of Gewu inevitably seeks outside the heart, so I don't accept Zhu Xi's analysis The rules and regulations, and deleted the biography he added. I did not dare to do so.How can learning be divided into internal and external? The old version of "University" was handed down by Confucianism. Zhu Xi suspected that it had omissions and mistakes, so he corrected and supplemented it. In my opinion, there were no omissions and mistakes in the old version, so it is completely correct. Just accept the ancient book.My fault may be that I believed too much in Confucius, and it was by no means deliberately negating Zhu Xi's division of chapters and deleting his supplementary biography.

The most important thing in learning is to understand with your heart.If I think it is wrong in my heart, even if it is what Confucius said, I dare not say it is correct, let alone those who are not as good as Confucius?If you think it is correct in your heart, even if it is said by ordinary people, you dare not think it is wrong, let alone what Confucius said?What's more, the old version of "University" has been handed down for thousands of years. After reading it now, the words and sentences in the book are still clear and smooth, and the academic skills in the discussion are concise and easy to understand.Is there any basis for judging that this section must be here, that section must be there, what is missing here, and what is wrong there, so it is corrected and supplemented?Isn't this more important to whether you have violated Zhu Xi than whether you have violated Confucius?

This passage basically highlights Yangming's argumentative strategy and judging principles. "Biography" is often unreliable, so it must be passed back to the original (old version). If Zunchuan is connected with Zunxian, then Zunjing is connected with Zunsheng.Sutra undoubtedly has higher legitimacy than biography, and this judging principle is also connected with the higher legitimacy of sage Bixian.But returning to the original scriptures is not the end. Respecting the scriptures is for respecting the Tao, and it must be implemented in the "respect" in the end. Laijiao said: "If you must use learning instead of seeking external resources, but instead consider introspection as your duty, then why are the four characters 'righteousness and sincerity' inexhaustible?" For a while?" True true!If you want to say what it is, then the word "cultivation of the body" is enough, why bother to say "righteousness"? The word "righteousness" is enough, why bother to say "sincerity"? The word "sincerity" is enough, why bother to say "extending knowledge" and "searching things"?But the workmanship is very detailed, and it only needs one thing, so it is called "fine and one" learning, which is exactly what you have to think about.Li has no inside and outside, nature has no inside and outside, so learning has no inside and outside.Lectures and discussions are not internal; on the other hand, introspection is not external.The husband says that learning must be based on seeking from the outside, and he regards the self-nature as having the outside, which is "outside the righteousness", and uses the wise man; he says that introspection is to seek from the inside, and taking the self-nature as having the inside, it has the I too, and selfish people too: I don’t know that there is no inside or outside of sex.Therefore, it is said: "Integrate the essence into the spirit, so that it can be used; use it to settle down, and respect virtue." "The virtue of nature is also in harmony with the internal and external Tao." For "gewu", the actual starting point of "University" is thorough, from the beginning to the sage, that's all, it's not just the beginning.Husband's "righteousness", "sincerity", "extension of knowledge" and "investigation of things" are all for "self-cultivation".As for the "gewu", the force exerted can be seen every day.Therefore, those who "investigate things" are those who have their minds in mind, those who have their minds are checked, and those who are aware of things; those who "rectify their minds" are those who correct their minds about things; those who "sincerity" are sincere about their meanings "Those who extend knowledge" are those who lead to the knowledge of things.Is there any difference between inside and outside?Just one thing.In terms of the cohesion of its principles, it is called "nature"; in terms of its cohesive master, it is called "heart", in terms of the mobilization of its master, it is called "will", and in terms of its mobilization, it is called "mind". In terms of awareness, it is called "knowledge", and in terms of the sense of clear awareness, it is called "things".Therefore, in terms of things, it is called "ge"; in terms of knowledge, it is called "Zhi"; in terms of meaning, it is called "sincerity"; in terms of mind, it is called "right".Righteousness, this is true; honesty, sincerity is this;It's all called exhaustion.There is no reason outside the nature in the world, and there is no thing outside the nature.The ignorance of learning is caused by the Confucians of the world who recognize reason as outside and things as outside, but do not know the theory of "outside righteousness". The wise one?You can't ignore it. All deacons who doubt the theory of "gewu" must say that it is internal rather than external; it must be said that they specialize in introspection and introspection, and abandon their achievements in lectures and discussions; it must be said that their focus is on the program The covenant of the original, but not the details of the branch program; it must be said that it is indulged in the withering and emptiness, and it is not exhausted in the changes of physical personnel.If this is the case, not only will you be convicted of the Holy Gate, but you will be guilty of Zhu Zi; it is a heresy to slander the people, rebel against the righteousness, and people will be punished if they get it, let alone the integrity of the deacon?If this is the case, those who have a little understanding of exegesis in the world, and those who have heard the introductions of the sages, all know that it is wrong, let alone how clever the deacon is?The so-called "investigation of things" in everything is included in Zhu Zi's "Nine Articles";There is no slight difference, but the distance of a thousand miles actually starts here, and it must be distinguished. You pointed out in your letter: "If it is necessary to emphasize that learning does not depend on seeking outside the mind, but on introspecting and observing in the heart as the first priority, then what is there to say about the four words 'sincerity and sincerity'? Why do you have to use the kung fu of studying things at the beginning of learning to make people confused?" Exactly, exactly!If we talk about the ruler of learning, the word "self-cultivation" is enough, why bother to talk about "righteousness"? The word "righteousness" is enough, why bother to talk about "sincerity"? The word "sincerity" is enough, why bother to talk about "extending knowledge" and "getting things"?The reason for this is just to make the work of learning detailed and thorough, and to sum it up is just one thing. This is the "fine one" learning, and here is what we have to think about.There is no distinction between inside and outside in the law of heaven, and there is no difference between inside and outside in nature, so there is no difference between inside and outside in learning.Lectures and discussions may not be internal; on the other hand, introspection may have abandoned the external.If it is said that learning must be obtained from external things, this is to divide the nature into two parts, the internal and external, which is "outside the righteousness" and "using wisdom"; Divided into two parts, inside and outside, that is, "self" and "selfishness". These two views do not know that there is no distinction between inside and outside of human nature.That's why Confucius said: "Integrate the essence into the spirit, so that it can be used; use it to settle down, and respect morality." up. "Geeping things" is where "University" actually starts. From the beginning to the end, from children's enlightenment to becoming a saint, there is only this skill, not just "getting things" at the beginning of learning. "Correct mind", "sincerity", "extending knowledge" and "gewu" are all for "self-cultivation", and the effort put into gewu can see the effect every day.Therefore, "investigating things" is to eliminate the material desire in one's heart, to eliminate the material desire in one's mind, and to eliminate the material desire in one's cognition; "righteousness" is to correct the heart of material desire; Its materialistic conscience.How can there be any difference between inside and outside?There is only one reason.From the point of view of the cohesion of principles, it is nature, from the point of view of the condensed master it is the heart, from the point of view of the action of the rule it is the mind, from the point of view of the clear awareness of the action it is knowledge, and from the point of view of the response to the light and awareness of heavenly principles it is the matter. .Therefore, in terms of things, reason is pattern, in terms of knowledge, it is perfection, in terms of intention, it is sincerity, and in terms of heart, it is righteousness.Righteousness is righteousness, sincerity is sincerity, extension is extension of knowledge, and investigation is investigation of things.In the world there is no reason outside of nature, and there is no thing outside of nature.The lack of prosperity of holy learning is all because Confucian scholars of later generations believed that reason belongs to the inside and things belong to the outside. They did not know that Mencius once criticized the theory of "righteousness outside", so that they followed and fell into mistakes without knowing it. Isn't this also paradoxical? Is it hard to understand?You have to observe it carefully! The reason why you question my theory of Gewu is that I affirm internal seeking and deny external seeking; you think that I must devote myself to introspection and introspection, and give up the effort of external lectures and discussions; In terms of the framework, the detailed items are ignored; I think I must be indulging in the paranoia of withering and emptiness, and cannot exhaust the changes of things, reason and human feelings.If this is the case, wouldn't it only offend Shengmen and Zhu Xi?This is simply deceiving the people with heresy, deviant, everyone can kill me, let alone an upright person like you?If this is the case, anyone in the world who has a little understanding of exegesis and who has heard the introductions of sages to philosophy will know that it is a fallacy, let alone a wise person like you?The "Gewu" I mentioned includes Zhu Xi's nine articles, but my theory of Gewu has its own important points, and its function is also different from Mr. Zhu Xi's nine articles, which is actually only a slight difference.However, the difference is a thousand miles away, so I have to discern. Wang Xue is by no means as simple as ordinary scholars imagine, and the difference between it and Zhu Xue is so subtle that it cannot be recognized at a casual glance.Yangming did not fail to engage in whatever Zhu Zi was engaged in, such as reading, recording, ancient lectures, lectures and discussions.But in Zhuzi, knowing is knowing, doing is doing, lectures and discussions are lectures and discussions, and introspection is introspection, but they are all separate things; Introspection also leads to conscience, whether knowledge or action, all start from conscience.As long as there is a "conscience", everything is "included in it".The former is multivariate, while the latter is monistic.The former treats the head with a headache, and treats the feet with a footache; while the latter is the root cause. Mencius beat Yang and Mo to the point of "no father, no king".The second son was also a sage at that time, so if he lived alongside Mencius, he might not not regard him as a sage.Mozi's "universal love" is benevolence beyond the ear; Yang Zi's "for me" is righteousness beyond the ear.This is what it means to say, how can it be so destructive and chaotic that it is enough to dazzle the world?As for its disadvantages, Mencius compared it to the beasts and barbarians, the so-called "killing the world's future generations with academics".The disadvantages of contemporary academia, do you call it the study of benevolence?Do you call it too academic?Or do you mean that learning is not benevolent and unrighteous?I don't know how it compares to floods and beasts.Mencius said: "Is it easy to argue? I have no choice." Yang and Mo's way is overwhelming the world. At the time of Mencius, the world respected and believed in Yang and Mo, no less than today's reverence for Zhu Shuo.But Mencius babbled alone in the middle.Alas.It's sad!Han Shiyun: "Buddha and old people are more harmful than Yang and Mo." Han Yu is not as good as Mencius, and Mencius can't save them before they are destroyed, but Han Yu wants to be perfect after they are destroyed, and he doesn't measure them. Strength, if you see your body is in danger, don't save it with death. Alas!If a certain person, especially if he does not measure his strength, sees that his body is in danger, he will die to save him!Husbands and all the people are laughing and laughing, but they are still crying. If the whole world is calm, and the only one is sick and frowning, this is not a madness. There must be a person who suffers from great suffering hidden in it, not the world. The most benevolent, who can detect it? A certain book was "Zhu Zi's Final Theory in His Later Years", and Gai had no choice but to do so.The middle age is sooner or later, and I have not considered it sincerely. Although it does not have to be all from the old age, most of them are from the old age.However, the general idea is to compromise and mediate, focusing on understanding this study.Born in Zhu Zi's teachings, he is like a yarrow tortoise. Once he runs counter to it, he cannot bear it sincerely, so he has to do this as a last resort. "Those who know me say I am worried, those who don't know me say what I want." Those who can't bear to quarrel with Zhu Zi have their original heart; .The deacon so-called "decided to be different from Zhu Zi", how dare the servant deceive himself? Husband and Tao are the justice of the world; learning is the public school of the world.It is not for Zhu Zi to get it and to be private, and it is not for Confucius to get it and to be private.The public in the world is also the public, and the public speaks for itself.Therefore, to say but, even though it is different from oneself, is beneficial to oneself; to say not, even though it is the same as oneself, it is harmful to oneself.Those who benefit oneself will be happy; those who harm oneself will be hated.However, although a certain theory today may be different from Zhu Zi, it may not be what he likes. "The fault of a gentleman is like the eclipse of the sun and the moon, and its change is also admired by everyone."And "the faults of villains must also be written."Although a certain is unworthy, he dare not treat Zhu Zi with the heart of a villain. Mencius criticized Yang Zhu and Mo Di, saying that they "have no father and no king".In fact, these two gentlemen were also sages at that time. If they were in the same era as Mencius, then Mencius might not have recognized their virtues.Mozi's thought of "universal love" is too much of benevolence; Yang Zhu's thought of "for me" is too much of righteousness.Their theories are not intended to destroy the principles of heaven, disrupt the rules and regulations, and confuse the world. However, Mencius used the analogy of beasts and barbarians to say that they killed the people of the world with their learning.The disadvantages of today's academics, can it be said that learning is too benevolent?Or is it too academic?Or have you learned too much about being unkind and unrighteous?I don't know how they are different from scourges!Mencius said: "Am I good at debating? I have no choice." Because Yang Mo's theory is full of the world! In the age of Mencius, people all over the world believed in Yang Zhu and Mozi's theories, which should be no less than people's admiration for Zhu Xi's theories today, and only Mencius argued with them alone.Oh, sad!Han Yu said: "Buddhism and Taoism are more harmful to society than Yang Zhu and Mo Di." It can be seen that Han Yu's wisdom is far inferior to Mencius. After the corruption of human nature, he did not think what he could do. Later we saw that he put himself in a politically dangerous situation and no one rescued him until he died. well!People like me, even more overwhelmed, find ourselves in danger and no one can save me from death!Everyone was laughing and laughing, but I was sobbing inwardly; the world was happy and complacent, but I was worried and frowning alone.If it's not that I'm crazy, then there must be a great suffering hidden in my heart. If I'm not the most benevolent person in the world, then who can clearly see it? I wrote the book "Conclusions of Zhu Zi's Later Years" because I had to do it. Among them, the date of the book is indeed unverified. Although not all of them were written in his later years, most of them were written in his later years.My original intention is to reconcile the disputes between Zhu Xi and Lu Jiuyuan in the world, and focus on promoting the sacred learning in the world.I have always regarded Mr. Zhu Xi's theory as a god all my life. Once I want to deviate from it, my heart is very tormented, so I just do it as a last resort. "Those who know me say I am worried, and those who don't know me say what I want." I couldn't bear to contradict Zhu Xi's theory, but I had to do so because the holy way is like this. If you don't speak directly, the way will be It cannot appear!You say that I am "determined to oppose Zhu Xi", how dare I deceive my heart? Dao is the way of all people in the world, and learning is the common learning of the world. It is not privately available to Zhu Xi alone, nor is it privately available to Confucius alone.As for the things that are common in the world, one should speak impartially, so as long as what is said is right, even if it is different from your own, it is beneficial to oneself;If it is beneficial to you, you will definitely like it; if it is harmful to you, you will definitely hate it.So, even if what I talk about today is different from Zhu Xi, it may not be what he likes.Zigong said: "The faults of a gentleman are like eclipses of the sun and the moon: when there is a fault, everyone can see it; when it is corrected, everyone looks up." Mistakes must be covered up with decorations." Although I am not a virtuous man, I dare not treat Mr. Zhu Xi with the heart of a villain. Here, Wang Yangming uses Mencius as a metaphor for himself, and regards Zhu Zi as a figure like Mo Zi and Yang Zi.The concepts of "fairness" and "public learning" mentioned by Wang Yangming here can be regarded as the result of the internal logical evolution of Song and Ming Confucianism, like the "public power" represented by "public world" mentioned by Huang Zongxi and others.This practice of despising secular authority and respecting individual self-awareness in terms of learning and thought was later summarized by Huang Zongxi as: "The way of learning is true for everyone. If you are a scholar, then you will be able to earn a living.” So the deacon taught, repeated hundreds of words, all of which were based on the theory of "getting things" that I didn't understand.If you explain it contemptuously, then these hundreds of words can all be explained without debate, and you can feel relieved without stagnation.However, what I said is not a face-to-face analysis, and it can't be done on paper and pen.Sigh!The reason why the deacon enlightened and enlightened me can be described as sincere and detailed.People who love me, would rather be like a deacon?Although the servant is very stupid, Ning doesn't know what to feel and admire?However, those who dare not abandon the sincerity in their heart but just listen to the cloud, dare not lose their deep love, and also want to have an ear to repay.To return to the east in autumn, you must ask for one side, and you will be invited by the pawns.Always teach! Your earnest teachings, repeated hundreds of words, are all because you have not understood my theory of Gewu.If you understand my theory, then, you can say without debate can be beyond doubt.So I dare not state it in detail today to avoid being trivial, but unless I explain it clearly to you face to face, I cannot fully explain it with just these few words written in the letter.well!Your words of enlightenment and enlightenment are really very earnest and detailed. There is no one who cares about me more than you!Although I am very dull, how can I not appreciate and admire you?However, I dare not let go of the sincerity in my heart and accept your opinion easily, precisely because I dare not disappoint your great love, and I also want to repay you.When I return home after autumn, I will definitely visit you and ask you for advice in person, so please don’t hesitate to give me your advice. Because Luo Qinshun and Wang Yangming had different views, there was a letter to discuss it.This paragraph of text is Wang Yangming's admiration for Luo Qinshun, and it is also a summary of the content of the whole letter.