Chapter 11 Chapter Six Answers to Nie Wenwei - Man is the Heart of Heaven and Earth
Nie Wenwei is Nie Bao (1487-1563), Wen Wei is his character, a native of Yongfeng, Ji'an, Jiangxi, and his name is Shuangjiang.He was one of the famous honest officials in the Ming Dynasty, from the official to the Minister of the Ministry of War.In the spring of the fifth year of Jiajing (1526), he went to Fujian on business and passed through Hangzhou. At that time, Wang Yangming was giving lectures in Shaoxing, and Nie Bao went to seek advice despite the dissuasion of others.He is the author of the book "Jun Bian Lu". On the basis of "mind is reason", he puts forward the theory of "return to silence", which shows different ideological characteristics from Wang Xue.But he admired Wang Yangming very much. Wang Yangming met him when he was in Zhejiang.
In the spring, the long-term toil and detours are in vain for the consultant's certificate. How can I be wronged by this situation!It has been expected that two or three comrades should stay in a quiet place, stay for ten days, and less follow their contemptuous views, in order to benefit from everything; but in the public period, if you are stunned by customs, there is no way to do it, so don't go to be extremely dismayed, as if you lose something.Su Cheng Jianhui, repeated more than a thousand words, reading it is not very comforting.The middle praise is too much, and Gai also has a great heart to reward, but the plan is true, and the desire is accepted in the realm of sages; and Zhu Chongyi is entrusted with his diligence and diligence.I feel ashamed, and I am afraid that I can't bear it.Although, how dare the servant not to whip himself, but to resign with shame!
It is said that "Si, Meng, Zhou, and Cheng have no intention of encountering each other for thousands of years. Instead of believing in all the world, it is better to truly believe in one person. Dao is solid and free. Learning is also free. The world does not believe too much, and one person does not believe too little. Or, the Sigu gentleman's heart of "not seeing the truth but not being bored", how can the world's scumbags be content with it?" It is the feeling of a servant, and there is a great last resort in it, rather than the belief of calculating others. Believe it or not.
Ma'am, the heart of heaven and earth, the one who is one with all things in heaven and earth.The hardships and poisons of the living and the people are not the ones where the pain is so severe in my body?Those who don't know the pain of my body and have no heart of right and wrong.The heart of right and wrong, knowing without thinking, capable without learning, is the so-called "conscience".Conscience is in the human heart, and it is inseparable from sages and fools. It is the same in the world from ancient to modern times.The gentleman of the world only seeks to develop his conscience, so he can be fair to right and wrong, share likes and dislikes, treat others like himself, and the country like his family, and regard the heaven, earth and all things as one, and seek the world without order, which is impossible.People in ancient times could see good as if they had come out, and see evil as if they had entered. They saw the people's hunger and drowning as if they were their own, and they didn't get anything. And with Qi Tianxia's belief in himself, it's just to make his conscience seek self-defeating.The sages of Yao, Shun, and the three kings, if the people do not believe what they say, say it to their conscience;Because of this, the people are prosperous, they kill without complaint, and they benefit without mercy, even if they are used to the barbarians, and all flesh and blood respect their relatives, and they are the same as their confidantes.Alas!How simple and easy it is for a saint to rule the world!
I trouble you to make a detour in the spring to visit the humble house to inquire and argue. How can I bear such true feelings?I have already made an appointment with a few like-minded friends, choose a quiet place, live for ten days, discuss my point of view, so as to benefit from each other's discussions.But you are busy with official duties, you cannot help yourself, and you have to leave, I feel a sense of loss in my heart.I suddenly received your letter with thousands of words before and after. After reading it, I feel very relieved in my heart.What I praised in the letter was the feeling of support and encouragement for me, and the real encouragement in it moved me, and it wanted to promote me to step into the realm of sages.You also entrusted Ouyang De to convey your sincere concern for me. If it weren't for the person who has a deep friendship and love, how could it be so!I am both moved and ashamed, for fear that I will not be able to bear your kindness.Even so, how dare I not encourage myself more, but just use the excuse of being ashamed to refuse!
What you said "Zi Si, Mencius, Zhou Dunyi, Cheng Hao, and Cheng Yi do not expect to be understood after a thousand years. It is better to let one person really believe than to make everyone in the world believe. The Holy Way exists naturally, and the Holy Learning also exists." It exists naturally, and it is not too many people in the world to believe in it, and it is not too few to be believed by only one person." This is certainly a gentleman's mind "not to be affirmed and not to be bored", but how can this be true for those who have shallow understanding in the world? What can people understand about the so-called contentment and happiness?For me, there are many unavoidable difficulties in my heart, not to care whether others believe or not.
Man is the heart of heaven and earth, and everything in heaven and earth is one with its origin.Among the sufferings of the people, which one is not your own pain?A person who does not know his own pain is a person who has no sense of right and wrong.The heart of right and wrong can be known without thinking, and can be distinguished without learning. This is the so-called conscience.Conscience is at home in people's hearts, whether wise or foolish, it has been the same from ancient times to the present.Gentlemen in the world, as long as they concentrate on developing conscience, they will naturally have common right and wrong, likes and dislikes, treat others as themselves, regard the country as home, and regard the world as one with themselves, so as to achieve great order in the world.The reason why the ancients could see that good deeds are equal to what they did, and that evil deeds were equal to what they suffered, and they regarded the sufferings of the people as their own sufferings. It's not doing this on purpose to win the trust of the world, but doing things with conscience to seek your own happiness.The people of Yao, Shun, Yu, Tang, King Wen of Zhou, and King Wu of Zhou did not disbelieve what they said, because what they said only inspired their own conscience; All they did was push their own conscience.So at that time the people were bright and peaceful, people were punished without complaining, and it was commonplace to get benefits. Pushing these to the barbaric land, all flesh and blood respected their parents, because everyone's conscience is the same.well!How simple and easy it is for a sage to govern the world!
Wang Yangming first said some modest words here, and then explained the great significance of reaching conscience.He believes that the reason why Yao, Shun, and the three kings were able to govern the world and ensure the legitimacy of their political activities is actually very simple, that is, to act according to conscience.Politicians, as the party who controls political resources for political rule and social governance, if they handle political affairs according to their conscience, they must meet the wishes of the people, because whether they are politicians or ordinary people, there is no difference in their conscience.When the top and bottom are in harmony, and the saints and mortals are of the same heart, the world can be governed.This realm is the social harmony that Yangming dreams of.
The learning of conscience in later generations is not clear, and people in the world use their private wisdom to compare and compare. It is because everyone has their own minds, but their trivial views, cunning, false and evil techniques are invincible.Outwardly, he pretends to be benevolent and righteous, while internally, he uses selfishness and self-interest in the reality.Harm the goodness of others and take it as your own advantage, criticize others' selfishness and steal it as your own.Anger is said to be favoritism when it wins over each other, and it is still called sickness and evil when it is dangerous to lean on each other.Jealous of the virtuous and capable but still thinks that right and wrong is right and wrong, unrestrained and indulgent but still thinks that he has the same likes and dislikes.Xiangling and Xiangthieves, since they are close relatives of flesh and blood, can no longer ignore the meaning of victory or defeat, and they are like barriers to each other. What's more, the world is so big and there are so many people and things, how can they be regarded as one?It is no wonder that there are endless borrowings and disasters and chaos.
Later, the knowledge of conscience no longer prospered in the world, and people in the world used their own selfishness and intelligence to compete with each other, and each concealed their own selfishness, and those paranoid, shallow, trivial and complicated opinions, and hypocritical and insidious methods reached the point of countless.Some people use benevolence and righteousness as a signboard to do some selfish activities; use sophistry to please the world, and use hypocrisy to gain reputation.Taking cover of other people's kindness as one's own strengths, attacking other people's privacy to steal the false name of integrity.Fighting each other to vent personal grievances is regarded as devotion to justice; fighting each other insidiously is regarded as hatred and enmity; jealousy of the virtuous and capable is regarded as justice, and indulgence is regarded as self-distinction between love and hatred.People invade each other, even if they are blood relatives, there is a difference between the winners and losers, and there are many barriers between each other, not to mention the vastness of the world and the multitude of people, how can it be possible to treat them as one?It is no wonder that the world is in turmoil and disputes are endless.
Wang Yangming put forward the universality and absoluteness of conscience, which is deeply painful to the real social situation."The study of conscience is not clear" in the society, which means that the belief in traditional Confucian values is weak.As a result, the kind of personal effort contained in Zhu Zi's exhaustion of all principles gradually evolved into the principles in the book, and the knowledge of conscience and virtue flowed into the misunderstanding of natural physical knowledge or written knowledge, and it was hard to return. Can't help it.It can be said that Yangming's School of Mind is a way to correct the misconduct of Zhu Zixue's descendants.
Pucheng relies on the spirit of heaven, and occasionally sees it in the study of conscience, thinking that from this, the world will be governed.Therefore, every time I think about the drowning of the people, I will feel sad for it, forgetting the shamelessness of my body, and thinking about saving him by this, but I don’t know how much it is.When the people of the world saw that it was true, they laughed at each other and slandered him, thinking that he was a sick, mad and heartless person.Alas!It's Xi Zushi!My side is full of pain and pain, but it's not a joke to think about others in my spare time?People always see their father, son and brother drowning in the abyss, screaming and crawling, staggering naked, and pulling down the cliff to save them.Those who see the scholar, Fang Xiang and Yi Rang chat and laugh beside him, thinking that he is abandoning his polite clothes and shouting like this, he is also a mad and heartbroken person.The old husband bows to the drowning person to talk and laugh, but does not know how to save him. This is only for those who are on the road, and those who have no relatives and flesh and blood can do it.However, it has been said that there is no compassion, and it is not human.If the husband is in the love of father, son and brother, he will not be heartbroken, run wildly, crawl and save him, he will fall into disaster and ignore it, let alone the ridicule of sickness and despair?Besides, do the Qi people believe it or not?Alas!Even though today's people say that servants are sick, mad and heartbroken, it is all right.All the people in the world are my heart.There are still people in the world who are sick and crazy. Am I safe and not sick and crazy?There are still people who are heartbroken, so I am safe and not heartbroken?
Relying on the aura of heaven, I stumbled upon the knowledge of conscience, and felt that only by cultivating conscience can the world be brought into order.Therefore, whenever I think of the hardships of the people, I feel distressed and sad, and forget that I have little talent and learning, and I am beyond my capabilities to try to save the world.When people in the world saw me doing this, they all ridiculed and ridiculed me, thinking that I was a madman.Alas, what is there to worry about!I am in pain, can I still worry about other people's criticism and slander?If people saw their father, son, and brother fall into the abyss, they would shout, throw away their shoes and hats, and climb the cliff to save them.Seeing him like this, people in the world can talk and laugh casually as if nothing happened, thinking that such disheveled clothes and yelling are disrespectful, and accuse him of being insane.Therefore, bowing and bowing, chatting and laughing happily, and refusing to rescue someone next to him who fell into the water, this is only done by people in the mountains and fields who have no kinship with relatives.This kind of behavior is just like what Mencius once said, "Without a heart of compassion, it is inhuman."If there is a relationship between father and son and brother, then they will be heartbroken, run wildly, tear their robes and belts, and try their best to save them. They don't care about the danger of drowning, so how can they care about other people's gossip?How can you have the heart to beg others to believe in you?well!Even if people say I'm crazy, I don't care.The hearts of all people in the world are my hearts.There are still some crazy people in the world, why do I have to not be crazy?There are people in the world who are despondent, why should I not be despondent?
Wang Yangming experienced "a hundred deaths and a thousand hardships" in his life, but he did not turn to Buddhism and Laos like many literati who suffered from hardships, but always adhered to the Confucian standpoint.The deep concern for the society has become the real driving force of Mr. Yangming's moral practice, which made Wang Yangming not lose his ambition even though he was ridiculed as "sick, mad and heartbroken".
In the past, when Confucius was at that time, there were those who criticized him as a trap, some who ridiculed him as a sycophant, some who slandered him as unworthy, slandered him as not being polite, and insulted him as Dongjiaqiu, some who were jealous and cursed, and some who were evil. And those who wanted to kill those who wanted to kill, those who belonged to the lotus in the morning gate, were all sages at that time, and said: "Is it the one who knows that it can't be done? It's contemptible, it's so disgusting! No one knows, it's all over." Although Zilu is in the list of promotions, but he still can't doubt what he sees, dislikes what he wants to go, and uses it as a detour. Then the people who didn't believe in the Master at that time were only two or three out of ten?However, the master is so anxious, if you want to die on the road, and don't have time to warm the mat, would you rather trust me because the Qi people know me?Because of the benevolence of the unity of heaven, earth and myriad things, the pain is urgent, and although he wants to do it himself, he can't bear it, so he said: "I am not a follower of the Sri Lankan people, but who will take it? If I want to cleanse my body, I will mess with Dalun. Well, the end is difficult!" Woohoo!If this is not sincerely taking the heaven, earth and all things as one, who can know the heart of the master?If he "retires from the world without boredom" and "knows fate with joy", then he will surely "obsess himself without entry" and "Tao parallels without contradicting".
When Confucius was alive, there were those who flattered him; some ridiculed him as treacherous; some slandered him for being unworthy; Some hated him and wanted his life.Even the sages at that time, Chenmen and Heluo, said: "Is it the one who knows what it can't do?" He was a disciple, and still doubted Confucius' opinion. Confucius went to see Nanzi, and he expressed great dissatisfaction.So at that time, there were only two or three out of ten people who did not believe in Confucianism?However, Confucius still seemed to be looking for his lost son on the road, rushing back and forth between the various countries, and didn't have time to sit on the kang mat. Is it just to make people believe and understand himself?Because he has a benevolent heart of heaven, earth and everything as one, he can deeply feel the pain of the skin, even if he doesn't want to control it, he can't help it.That's why he said: "I'm not a disciple of the Sri Lankan people, but who will?"How can one understand Confucius' heart if he is not a person who regards all things in the world as one?People in the world who "retire from the world without boredom" and "know their fate" will naturally "be content without entering" and "Tao runs parallel and does not contradict"!
Wang Yangming associates responsibility with the benevolence of one body, and regards the "benevolence" of "making heaven, earth and all things as one" as the original heart of Confucians. "Knowing" the sky and "knowing" the oneness of all things must take the responsibility of the oneness of all things .That's why Yangming admired Confucius so much.Confucius and Yangming, sage first and sage later, demonstrated the compassion of Confucianism with the benevolence of the unity of heaven and earth and all things, and also achieved the world of Confucian culture.
If you are an unworthy servant, how dare you take the way of a master as your duty?Gu Qixin also knew a little bit about the pain in his body, so he hesitated and looked around, and talked to those who asked him to help me to get rid of his sick ears.Today, I sincerely have heroes and comrades, support Kuang Yi, and share the knowledge of conscience in the world, so that everyone in the world knows that they have their own conscience. Practice, in order to benefit the Great Harmony, the servant's madness will be cured, and finally he will be free from the trouble of heartlessness, wouldn't it be happy?
Sigh!Today, if you sincerely want heroes and comrades in the world, they are not as good as me, but who would expect them?Just like my Wenwei's talent and ambition, I am sincere enough to help the drowning in the world.Now I know that its possessions are in me, and I can't pretend to seek them from outside.Follow the truth and fill it, if you decide to pour the river into the sea, who will get it and control it?Wen Wei's so-called "one person's belief is not too small", who can be inferior to entrusting it?
Kuaiji is located in the area of mountains and rivers, deep forests and long valleys, walking everywhere, cold and summer, dark and bright, and it is not suitable for any time, living in peace and contentment, without disturbance from the hustle and bustle, four gatherings of good friends, morality is renewed day by day.Youzaiyouzai, there is a happy person in the world!Confucius said: "Don't blame the sky, don't favor others, go to school and go up to the top." The servant and the second and third comrades will ask for things like this, and they will admire them in their spare time?Only the pain of the skin, but there are those who fail to understand it, and they often repeat it.Cough, sickness and heat poison, writing is absolutely lazy.Sheng envoys come from far away, stay late for menstruation, and write in front of differences, without feeling tired of paper.Because of the depth of knowing each other, even though we have reached this point, I feel that there is something that can't be exhausted.
I have little talent and little knowledge, how can I dare to revive Confucius' holy way as my duty?It’s just that I also knew a little bit of my pain in my heart, so I wandered around, trying to find someone who could help me, give lectures and discuss with each other to get rid of my troubles.Now if I can really have heroic comrades to support me, help and correct me, and jointly prosper the knowledge of conscience in the world, so that all people in the world know their own conscience, so that they can coexist peacefully and live in peace, and get rid of everyone's selfishness Greed, get rid of the bad habits of slander, jealousy, aggressiveness and irritability, so as to realize the great harmony of the world, then my so-called madness will heal itself, wouldn't it be happy?
Why!Now if you really want to seek a heroic comrade in the world, if you are not Wen Wei, who else can you count on?Talent and ambition like yours are capable of saving those who are drowning all over the world.Now that one knows that conscience is in one's own heart, one does not need to rely on external things to obtain it, then following conscience and expanding it is like a river flowing into the sea, who can stop it?What you say is "one man's faith is not too little", to whom can you humbly turn your burden?
Kuaiji is located in a scenic spot.Dense forests and deep canyons abound.Whether it is winter or summer, cloudy or sunny, the climate is pleasant.Life here is stable and far away from the world, where friends gather, ideas are refreshed day by day, and leisurely leisure is there. Is there anything better than this leisurely life in the world?Confucius said: "Don't resent heaven, don't blame people, learn common knowledge and understand heaven's principles." A few like-minded friends and I are trying to follow Confucius' words, how can we have time to think outside?But I can't be indifferent to this kind of pain, so I said so much again.I used to suffer from a cough, but the weather has been hot recently, so I am too lazy to write letters. You sent someone from afar and stayed here for about a month. I only picked up the pen when I was about to leave, and I wrote endlessly without knowing it.After all, we know each other very well. Although the letter has been so detailed, I still feel that the words are not enough.
In the era of Wang Yangming's life, prosperity covered up corruption, and corruption was induced by the society and entered the courtiers.In order to change the customs of the world, Yangming Xinxue aims to return to self-nature and conscience, re-cultivate morality, and achieve goodness as the ultimate goal.Wang Yangming also felt that his strength was limited, so he tried his best to win over like-minded people.Even though he was a little sick, Mr. Yangming still had long written talks with his friends, and the words were still unfinished and full of interest.
After getting the book, seeing the rapid progress of what I have learned recently, I am overwhelmed with joy and comfort.Concentrate on the past few times, although there are still one or two areas that are not clear, but the skill of developing conscience is not yet mature, and when you are mature, there will be no such thing.For example, when driving a car, it is already on the Kangzhuang Avenue, or sometimes it is slanted and tortuous, because the horse's nature is not adjusted, and the rein is not aligned.
Recently, comrades in China have never seen many people who have reached this position. The joy and comfort are indescribable, and it is fortunate for Sidao!The humble body used to suffer from coughing and fear of heat, and when he entered the inflammatory prescription, he frequently suffered from it.The lord, Shengming, has a deep insight, and the responsibility is very heavy, so he dare not resign abruptly.The local military affairs are tedious, and all of them are engaged in public diseases.Fortunately, it has been calmed down now, and I have the foundation to beg back to recuperate. I have to cool off in the forest for a while, or Liao Er.People return, lying on their pillows, endlessly pouring out their hopes, but only a simple outline, fortunately to achieve it.
I have received your letter, and I cannot express how pleased you are to see your recent rapid progress in learning.I have carefully read your letter several times, and although there are one or two points in which I do not understand clearly, it is because I am not yet proficient in the art of establishing conscience. When I am really proficient, this situation will naturally disappear.It's like driving a car. Once you have walked on the Kangzhuang Avenue, there will be occasional twists and turns in the middle. This is because the horse's nature is not well trained and the reins are not neat. However, since you are already on the Kangzhuang Avenue, you will never be deceived again. go astray.Recently, looking at all the comrades in the country, it is rare to know someone who can reach your height. Words cannot describe my joy. It is really the luck of the Holy Way!
I already had the old ailments of coughing and fear of heat, but after entering the hot south, I recently had a severe relapse.The emperor Shengming had insight and entrusted him with a heavy responsibility, so he dared not resign immediately.Many local military affairs are handled with illnesses.Fortunately, the rebellion has been quelled now, and I have already asked the court to retire and go home to recuperate. If I can recuperate in my hometown, I may gradually recover from my illness.Now I am about to go home, lying on the pillow to write back to you, it is difficult to express my admiration and hope in a few short words.In addition, please forward the letter to Wei Jun (Chen Jiuchuan) to him.
In the sixth year of Jiajing (1527), Wang Shouren, governor of Guangdong and Guangxi military affairs, defeated the local armed forces of ethnic minorities such as Yao and Tong.Because of his meritorious service, he was named Doctor Guanglu, Zhu Guo, and Xinjian Bo, hereditary, with a yearly salary of 1,000 shi, but neither the iron coupon nor the yearly salary was issued.After the battle in Guangdong and Guangxi, Yangming's lung disease worsened, and he went to Shangshu to beg to return.The above is the beginning of Wang Yangming's second letter to Nie Bao in October of the seventh year of Jiajing (December 1528). This letter is also Wang Yangming's last letter.On November 29, the seventh year of Jiajing (January 9, 1529), Wang Yangming died of illness in a boat in Nan'an, Jiangxi Province on his way home.When he was dying, the students around him asked him what his last words were, and he said: "This heart is bright, so what can I say!"
Inquired in the letter, I will briefly reply one or two: In recent years, scholars in the mountains often say "don't forget, don't help", and it's very difficult.When asked, Zeyun only pays attention to it to help, and if he does not pay attention to it, he forgets, so it is very difficult.Just ask because of the cloud: "If you forget, what do you forget? What do you help?" The person was silent, so he began to ask.It’s just that I’m giving lectures here, but I only say “something must happen” instead of “don’t forget and don’t help”. Those who "must have something to do" just go to "collect righteousness" from time to time.If you use the time of "something must happen" from time to time.And if there is a time break, this is forgetting, that is to say, "don't forget".Always use the effort of "something must happen", or sometimes seek quick results, this is helping, that is, "don't help".Its work is all on "something must happen". "Don't forget, don't help", it's just a matter of mentioning and tearing.If the time is uninterrupted, there is no need to say "don't forget"; if you don't want quick results, you don't need to say "don't help".How clear and simple this work is!How free and easy!Today, I don’t go to work on "There must be something to do", but hang around a "don't forget, don't help". It's like cooking rice in a pot. What is it!I'm afraid the pot will burst before the heat can be adjusted.
Recently, a kind of worker who specializes in "don't forget, don't help" has exactly the same disease.Hanging in the air all day to do "Don't Forget", and then hanging in the air to do "Don't Help", wandering around, without any substance, in the end, I just do it in the sky and keep silent, and learn to become a dementia. Only when some things happen, even if they are delayed and disturbed, they can no longer be controlled economically.These are all people with lofty ideals, but they are made to work hard and entangle them, and delay their lives, all because of academic misleading people.What a pity!
Let me briefly answer one or two of the questions you asked in your letter:
In recent years, people who have been to the mountains to give lectures often say that the skill of "don't forget and don't help" is very difficult.I asked where the difficulty lies, and they said that a little thoughtfulness is help, and a little carelessness is forgetting, so they think this kung fu is very difficult.I asked, "What is forgetting? What is helping?" They were all silent and speechless, so they began to ask me.I just told them what they asked, when I give lectures here, I only say "something must happen", not "don't forget and don't help". "There must be something" means to "collect righteousness" all the time.If you do the work of "must have something to do" all the time, sometimes interrupted, this is "forgetting", then you must "don't forget"; This is helping, so you must "don't help".Therefore, the kung fu of collecting righteousness is all used on "something must happen"; "don't forget, don't help" is just a reminder.If the work of collecting meaning has never stopped, then there is no need to say "don't forget"; if you don't seek quick results, then there is no need to say "don't help".How clear and simple, how free and easy!Nowadays, instead of doing "something must be done", but concentrating on "don't forget, don't help", it's like cooking with fire. Before adding underwater rice to the pot, you just concentrate on adding firewood to the fire, not knowing what will happen. What can be cooked?I'm afraid the heat hasn't been adjusted yet, and the pot has already been burned and cracked.
That's exactly what's wrong with those who've been working on "don't forget, don't help" lately.Every day, I hang up to do "don't forget" and "don't help".In the end, it was just a matter of sticking to emptiness and silence, and learned to be a dull person. When encountering a little problem, he would be upset and unable to deal with it properly and deal with it in a timely manner.These people are also people with lofty ideals, but they are helplessly trapped in this entanglement, working hard all their lives, and delaying their lives. This is all caused by wrong academics, which is very pitiful.
Wang Yangming believes that "something must happen" should be the main focus of doing kung fu, and "don't help and don't forget" is just a reminder in the meantime. "There must be something to happen" is the middle way. The characteristics of Yangming's philosophy of mind are simple and direct, directly reaching the heart, showing the middle way at the moment. Don't help and don't forget is just an auxiliary method. This passage reflects Wang Yangming's brilliance.
Husband's "must have something to do" is just "collecting righteousness", and "collecting righteousness" is just "reaching conscience".Talking about "Jiyi" means that there is no brain for a while, and saying "To Conscience" means that there is practical work available at the moment, so we only talk about "To His Conscience".To extend one's conscience at any time is "investigation of things"; to actually extend one's conscience is "sincerity";If you really bring conscience, you will suffer from the disease of never forgetting; if you don't have any intention to strengthen yourself, you will suffer from the disease of helplessness.Therefore, it is unnecessary to say "forgetting, helping" when we say "integrity, sincerity, sincerity, and integrity".Mencius said "forgetting and helping", and he also told him to give him a prescription when he got sick.Gao Zi forced his heart, which is the disease of "helping", so Mencius only talked about the harm of "helping".Gaozi encourages it because he regards righteousness as an outsider, and without knowing it, he "collects righteousness" in his own heart and works hard on "what must happen".If you "gather righteousness" in your heart at all times, then the body of conscience will be clear, and right and wrong will not escape the slightest detail, and then "do not speak, do not seek from the heart; do not seek from the heart, do not seek from the breath" Is there any disadvantage?Mencius's theory of "collecting righteousness" and "nourishing qi" is of great contribution to the later learners, but it is also a prescription for illness, and it is not as good as the "Great Learning". One is simple, it goes from top to bottom, and there is no harm in the world.
"There must be something" means "collecting righteousness", and "collecting righteousness" means reaching conscience.When it comes to Jiyi, perhaps I still can't grasp the key point for a while.But as soon as I say "to the conscience", I can understand where the work has been done.So I specifically talk about conscience.Improving conscience in matters at any time is "investigating things"; actually seeking conscience is "sincerity"; truly imparting conscience without the slightest selfish distraction is "righteousness".If we truly promote conscience, then there will be no problem of "forgetting"; without the slightest selfish distractions, naturally there will be no problem of "helping".Therefore, when it comes to investigating things, extending knowledge, sincerity, and righteousness, there is no need to say "don't forget and don't help".Mencius said "don't forget and don't help", which is a prescription for Gaozi's fault.Gao Zi's statement of forcing people's hearts is a mistake of "helping", so Mencius specifically talked about the harm of "helping".The reason why Gaozi made the mistake of "helping" is because he thought that "righteousness" was outside the heart, and he didn't understand that righteousness should be cultivated in the heart and work hard on "must have something to do".If you always "collect righteousness" from your own heart, then the essence of conscience will suddenly become clear, and right and wrong in the world will naturally be revealed in detail. Heart, don't seek from Qi" problem?Mencius's theory of "collecting righteousness" and "nourishing qi" is of course beneficial to later generations of scholars, but he only prescribes prescriptions for medical treatment and gives a general meaning. It is simple to understand and connects up and down, and there will be no disadvantages for generations to come.
In Yangming's theory of conscience, conscience refers to the noumenon of the principle of heaven that can know good and evil. It is not like Cheng-Zhu Neo-Confucianism, which places "principle of heaven" high on the metaphysical realm. Yangming's conscience itself is the principle of heaven.And Yangming's most proud stage for evolving this theory of conscience is "The Great Learning".Here, Yangming comprehensively equalizes the internal sage kung fu of integrity and honesty in "The Great Learning" to the activities of the noumenon of conscience.
Most of the sages' studies are done at any time. Although the words are different from others, they need to work hard and think well, if they fit the festival.Between heaven and earth, there is only this nature, only this principle, only this conscience, and only this one thing.Therefore, anyone who talks about kung fu based on the ancients' theory of learning, let alone talk about it in combination, will naturally be consistent with each other.It is necessary to mix and match and say, that is, one's own kung fu is not clear.
Recently, it has been said that the merit of "collecting righteousness" must also be combined with "reaching conscience", and the backup is that the merit of "collecting righteousness" has not yet been fully understood. The merit of "collecting righteousness" has not yet been fully understood, and it is only enough to be tired of "reaching conscience".The so-called merit of "to the conscience" must be combined with a "don't forget, don't help", and those who understand it later, it is the merit of "to the conscience" that has not yet been fully understood. The merit of "to the conscience" has not been fully understood, it is enough to be tired of "don't forget, don't help".If this is the case, they are all interpreting and attaching to the meaning of the text in order to blend together, but they have never experienced it in terms of their own practical skills.
There is no doubt that Wen Wei's theories have reached the Dao in Daben. As for the theories of "extending knowledge", "poor reasoning" and "forgetting help", they are sometimes mixed and combined, but they are just in the so-called broad road. Or those who are oblique and tortuous.When the time is ripe, you will be relieved.
Most of the sages' lectures are based on the time and situation. What they say seems to be different, but their purpose is the same.This is because between heaven and earth, originally there is only this nature, only this principle of heaven, only this conscience, and only this matter.Therefore, there is no need to mix and match any kung fu that the ancients talked about academically, and it will naturally be consistent.If you think you need to mix and match, then it is because your kung fu is not proficient enough.
Recently, some people think that the kung fu of "collecting righteousness" must be mixed with the kung fu of attaining conscience to be complete, so it means that his "collecting righteousness" kung fu is not thorough.The skill of collecting righteousness is not thorough enough, which happens to be a drag on conscience.It is believed that the skill of improving conscience must be combined with the skill of "don't forget, don't help" to be able to understand, then the skill of improving conscience is not yet thorough.The effort to cultivate conscience has not been thorough, which has just become a drag on "don't forget, don't help".Similar to this, it is all because the interpretation of the text is far-fetched in order to make do with it, and I have never let myself experience it in real kung fu. Therefore, the more detailed the discussion is, the further away from the holy way.
Your ideas about extending conscience are no longer a problem in "Da Ben Da Dao". As for the ideas of "extending knowledge", "poor reason" and "don't forget, don't help", there are still some mixed and matched places from time to time. This is The small twists and turns in the middle of the Kangzhuang Avenue I mentioned will naturally disappear without a trace after you are proficient in kung fu.
Wang Yangming regards sex as the basic existence between heaven and earth, emphasizing that there is only sex in the world and nothing else.Sex, reason, and conscience are not juxtaposed into three and are irrelevant, but the same thing.This regards the spiritual entity as the basic existence of the universe, excluding the possibility of the existence of material entities, and everything in the universe is just a derivative of sex.
Wen Wei's "speaking of the theory of extending knowledge, if you ask for things from your brothers, you will feel that you have something to follow", this paragraph is the most real and honest achievement recently.However, if we do it on our own, we might as well have our own strengths, and if we use it as a fixed theory to teach others, it is inevitable that there will be a risk of illness due to medicine, so we must also talk about it.
Because liangzhi is just a place where natural principles and natural awareness are discovered, it is just a sincere compassion, which is his true body.Therefore, the sincere sympathy of a confidant who treats relatives is filial piety, the sincere sympathy of a confidant who treats a brother as a brother, the sincere sympathy of a confidant who serves the emperor and envoys is loyalty, is just a confidant, a sincere sympathy怛.If the brother's conscience cannot give him sincere sympathy, it means that the kin's conscience cannot give him sincere sympathy; the lord's conscience cannot give him sincere sympathy, that is, the brother's conscience cannot give him sincere sympathy. .Therefore, to get the conscience of serving the king is to get the conscience of the brother; to get the conscience of the brother is to get the conscience of serving the relatives.It's not that the king's conscience cannot be achieved, but it is necessary to work on the relative's conscience to expand the future.In this way, it is to get rid of the origin again, and to seek at the branches.Conscience is just one, let him find the popular place, it is available at the moment, let alone come and go, there is no need to borrow it.However, when it is found to be popular, it has its own weight and thickness, and those who cannot be increased or decreased at all, the so-called naturalness is also in its own way.Although it is light, heavy, and thick, it cannot be increased or decreased at all, and the original is only one.Although there is only one, but the weight and thickness of it are not allowed to increase or decrease.If it can be increased or decreased, if it has to be borrowed, it is no longer the essence of its sincere compassion.The wonderful function of this conscience has no square form and is endless. It is also the one that "the language of the big world cannot be contained, and the language of the small world cannot be broken".
Wen Wei, you think that "the theory of extending knowledge is pursued from filial piety to parents and elder brothers, and you feel that you have something to follow", which best reflects the real and earnest efforts you have made recently.有这样的想法也无妨，也自有其道理，但如果从此把这当做定论去教别人，却不免犯了看药生病的毛病，所以我不能不说一说。
良知只是一个天理。自然明觉的显现处，唯有一个真诚恳切，这就是良知本体。所以致良知的真诚恳切用在侍奉父母上就是孝，用在尊敬兄长上就是悌，用在辅佐君王上就是忠。这里只有一个良知，一个真诚恳切。如果尊敬兄长的良知不能达至真诚恳切，那么侍奉双亲的良知也不能达至真诚恳切；服侍君主的良知不能达至真诚恳切，那么就是尊敬兄长的良知不能达至真诚恳切。所以能致辅佐君王的良知，就是能致尊敬兄长的良知；能致尊敬兄长的良知，就是能致侍奉父母的良知。不是说辅佐君王的良知不能致，却需要从侍奉双亲的良知上扩充开来。这样做，又是脱离了致良知的本原，着力点放在了枝节上去了。良知只有一个，随着它的呈现和流传，自然完备充足，没有来去，不需要向外假借。可是，良知呈现流传的地方，却有轻重厚薄之分，且丝毫不能增减，也就是所谓的“天然自有之中”。虽有轻重厚薄之分，且丝毫不能增减，但良知原本只有一个。虽然良知只有一个，但中间的厚薄轻重又丝毫不能增减。如果能够增减，如果必须向外假借，就已经不是真诚恳切的良知本体了。这就是良知的妙用之所以无形无体，无穷无尽，“语大天下莫能载，语小天下莫能破”的原因。
王阳明认为，本体即是良知。事亲、从兄、交友、忠君等事务不是支离分开的，而是都源自良知这个共同本原，只要先立乎其大，扩展良知本体于上述事务上，自然各得其所。
孟氏“尧舜之道，孝弟而已”者，是就人之良知发见得真切笃厚、不容蔽昧处提省人，使人于事君、处友、仁民、爱物，与凡动、静、语、默间，皆只是致他那一念事亲从兄真诚恻怛的良知，即自然无不是道。盖天下之事虽千变万化，至于不可穷诘。而但唯致此事亲、从兄一念真诚恻怛之良知以应之，则更无有遗缺渗漏者，正谓其只有此一个良知故也。事亲从兄一念良知之外，更无有良知可致得者。故曰：“尧舜之道，孝弟而已矣。”此所以为“唯精唯一”之学，“放之四海而皆准”，“施诸后世而无朝夕”者也。
文蔚云：“欲于事亲从兄之间，而求所谓良知之学。”就自己用功得力处如此说，亦无不可。若曰“致其良知之真诚恻怛以求尽夫事亲从兄之道焉”，亦无不可也。明道云：“行仁自孝弟始。孝弟是仁之一事，谓之行仁之本则可，谓是仁之本则不可。”其说是矣。
孟子所说“尧舜之道，孝弟而已矣”的话，是就人的良知显现发挥的最真切笃实、不被蒙蔽的地方提醒人，让人在辅佐君主、结交朋友、仁爱百姓、喜爱事物和动静语默中，都只是致他那一念侍奉父母、尊敬兄长的真诚恳切的良知，那么就自然处处是圣道了。天下之事，虽千变万化，不可穷竭，但只要用致侍奉父母、尊敬兄长的真诚恳切的良知去应对，就不存在疏漏的问题，这也就是只有一个良知的缘故。侍奉父母、尊敬兄长的良知之外，再也没有别的良知可以致了，因此孟子说“尧舜之道，孝弟而已矣”乃是“唯精唯一”的学说，放之四海而皆准，施诸后世而无朝夕。
文蔚你说：“想从事亲、从兄之间，参透良知的学问。”就从自己用功得力这方面来说，也没有什么不可以的。如果说获得良知的真诚恳切以求尽事亲、从兄之道，也不是不可以。程颐先生说：“施行仁义从孝悌开始，孝悌只是仁义中的一件事情，说它是行仁政之本是可以的，说他是仁爱之本则就不行了。”他的说法很正确。
孝德是儒家所提倡的根本道德。王阳明继承儒家的这一思想，视孝为人的良知本性。他认为，大家都致其事亲从兄的良知，就自然无不是道。因为天下之事物虽千变万化，至于不可穷尽，但只要致其事亲从兄之心，就会无所遗缺疏漏，所以说尧舜之道，孝悌而已。
臆、逆、先觉之说，文蔚谓“诚则旁行曲防，皆良知之用”，甚善甚善！间有搀搭处，则前已言之矣。唯浚之言亦未为不是，在文蔚须有取于唯浚之言而后尽，在唯浚又须有取于文蔚之言而后明；不然，则亦未免各有倚著之病也。“舜察迩言而询刍荛”，非是以迩言当察，刍荛当询，而后如此，乃良知之发见流行，光明圆莹，更无挂碍遮隔处，此所以谓之大知；才有执著意必，其知便小矣。讲学中自有去取分辨，然就心地上着实用工夫，却须如此方是。
孔子关于“不臆不信”“不逆诈”“先觉”等论断，你认为“只要内心真诚，即使是旁门左道、迂曲防御也都是良知的运用”。这种观点很正确，偶尔有掺杂搭配处，前面已经说过了。唯浚（陈九川）的看法也不能算错。在文蔚你这里，需要采纳唯浚的观点才能够全面详尽；而在唯浚那里来说，又必须采纳你的观点之后才能清楚明白。不然，你们不免会各有偏颇。舜体察浅近的话并向打柴的人请教，这并非浅近的话应当去思考，而是舜认为当向樵夫请教，所以他才这样做。这正是舜的良知显现作用，光明圆润透彻，没有任何障碍蒙蔽。这就是所谓的大智。如果自己执意孤行，他的智就变小了。讲学中自然会有取舍和分辨，然而要在心地上扎实用功，却必须这样做才行。
王明阳认为，“良知”并不只是狭义的“道德”，它必与世界相关，它让人与世界共同发生出来，相生互构。良知乃无“执”之大知。无执之大知方是非对象化地看世界的方式，方能化入世界境域、与之共生互构。
“尽心”三节，区区曾有生知、学知、困知之说，颇已明白，无可疑者。盖尽心、知性、知天者，不必说存心、养性，事天，不必说“夭寿不二，修身以俟”，而存心、养性与“修身以俟”之功，已在其中矣。存心、养性、事天者，虽未到得尽心、知天的地位，然已是在那里做个求到尽心、知天的工夫，更不必说“夭寿不二，修身以俟”，而“夭寿不二，修身以俟”之功已在其中矣。
譬之行路，尽心、知天者，如年力壮健之人，既能奔走往来于数千里之间者也；存心、事天者，如童稚之年，使之学习步趋于庭除之间者也；“夭寿不二，修身以俟”者，如襁褓之孩，方使之扶墙傍壁，而渐学起立移步者也。既已能奔走往来于千里之间者，则不必更使之于庭除之间而学步趋，而步趋于庭除之间，自无弗能矣。既已能步趋于庭除之间，则不必更使之扶墙傍壁而学起立移步，而起立移步自无弗能矣。然学起立移步，便是学步趋庭除之始，学步趋庭除，便是学奔走往来于数千里之基，固非有二事，但其功夫之难易则相去悬绝矣。
心也，性也，天也，一也。故及其知之成功则一。然而三者人品力量，自有阶级，不可躐等而能也。细观文蔚之论，其意以恐尽心、知天者，废却存心、修身之功，而反为尽心、知天之病。是盖为圣人忧功夫之或间断，而不知为自己忧功夫之未真切也。吾侪用工，却须专心致志，在“夭寿不二、修身以俟”上做，只此便是做尽心、知天功夫始。正如学期起立移步，便是学奔走千里之始。吾方自虑其不能起立移步，而岂遽其不能奔走千里，又况为奔走千里者而虑其或遗忘于起立移步之习哉？
文蔚识见本自超绝迈往，而所论云然者，亦是未能脱去旧时解说文义之习，是为此三段书，分疏比合，以求融会贯通，而自添许多意见缠绕，反使用功不专一也。近时悬空去做勿忘、勿助者，其意见正有此病，最能耽误人，不可不涤除耳。
关于“尽心”等三个方面（参见《徐爱录》有关内容），我曾用生而知之、学而知之、困而知之来解说，已经明白无疑了。尽心、知性、知天的人，就没有必要再说存心、养性、事天了，也没有必要说“夭寿不二，修身以俟”。而存心、养性与“修身以俟”的功夫已经包含在其中了。存心、养性、事天的人，虽然还没到尽心、知天的地步，但已经下了尽心、知天的工夫，因此也更没必要再说“夭寿不二、修身以俟”，因为“夭寿不二，修身以俟”的功夫已在存心、养性、事天之中了。
比如说走路，尽心、知天的人，就好比年轻力壮的人，有能力千里驰驱；存心、事天的人，就好比儿童，仅能在院子中学习走路；“夭寿不二，修身以俟”的人，就好比是襁褓中的婴儿，只能做到扶墙站立，开始学习迈步。既然已经能千里驰驱，就不必再在庭院中学习走路了，因为在庭院中走路自然没问题；既然已经能在庭院中学习走路，就没必要学习扶墙站立，学习迈步，站立迈步这点事儿对他来说还算事儿吗？但也要知道，学站立迈步是在庭院里学习走路的开始；在庭院里学习走路，是千里驰驱的基础。这些都不是毫不搭界的两件事，只是功夫的难易程度相差悬殊罢了。
心、性、天，三者本质上是一样的。所以等到这三种人都能知晓、成功行道了，那么结果是相同的。但是，这三种人的人品、才智是有等级差别的，不能超越等级而行动。我仔细思考你的观点，你的意思是担心尽心、知天的人，会因摒弃了存心、修身的功夫，相反会对尽心、知天有所损害。这是担心圣人的功夫会有间断，却不知担心自己的功夫尚不真切。我们这类人用功，一定要专心致志地在“夭寿不二，修身以俟”上用功，只有这样才是下尽心、知天的功夫的开始。正如学习站立迈步是驰驱潜力的开始和基础一样。我才考虑他能不能站立迈步，又怎么会担心不能千里驰骋呢？又何必去为千里驰驱的人担忧忘了站立迈步呢？
你的见识原本就超凡脱俗，而从你所说的话来看，也还是没有摆脱以前人们解说文章的习气，所以你才把知天、事天、夭寿不二分作三部分，进行分析、综合、比较，以求融会贯通，自添了许多讲说不通的缠绕，反倒使自己用功不专一了。近来，那些凭空去做勿忘勿助的人，他们的观点正是犯了这个毛病，这可是最耽误人的，不能不彻底涤除干净。
良知作为本体，包含着无尽的意蕴。主体对良知的体认和理解则是以一定阶段所达到的认识能力和知识背景为前提。由此达到的体悟又构成了新的致知背景。王阳明将主体在致知过程中的境界区分为三重，这三重当然并非彼此悬隔，而是展开为一个前后相继由今日到明日的演进过程，但其间又有层次的不同，致知功夫只能循序而进，不能超越阶段。
所谓“尊德性而道问学”一节，至当归一，更无可疑。此便是文蔚曾著实用功，然后能为此言。此本不是险僻难见的道理，人或意见不同者，还是良知尚有纤翳潜伏。若除去此纤翳，即自无不洞然矣。
已作书后，移卧檐间，偶遇无事，遂复答此。文蔚之学，既已得其大者，此等处久当释然自解，本不必屑屑如此分疏。但承相爱之厚，千里差人远及，谆谆下问，而竟虚来意，又自不能已于言也。然直戆烦缕已什，恃在信爱，当不为罪。唯浚处及谦之、崇一处，各得转录一通寄视之，尤承一体之好也。
你谈到“尊德性而道问学”这段，认为其间是恰当统一的，再无可疑之处。这是你踏实用功之后才能说出来的话。这本不是什么生僻难懂的道理，有的人之所以有不同意见，还是因为他们的良知中有纤尘潜伏。如果除去这些纤尘，那么自然没有不豁然开朗的。
写完回信后，我让人把我移到屋檐下，在这里躺着恰好没别的事，就又写了几句。你的学问已将关键问题抓住了，所提问题等到时间长了自然会弄明白的，本来我没有必要解释得如此之细。但承蒙你的厚爱，不远千里差人远来，殷殷下问，为了不辜负你的一片心意，我不得不说。然而我太愚直琐碎，倚仗你对我的厚爱，应该不会怪罪我吧。我这一封信请转录几份，分别寄给唯浚（陈九川）还有谦之（邹守益）、崇一（欧阳德）等人，尤承一体之好。
这是王阳明写给聂豹的第二封信的结尾。在这里，阳明先生再次指出，“尊德性而道问学”至当归一；良知本是清澈的，然而纤尘潜伏使它变得昏暗，只要除去这些纤尘，就豁然开朗了。