Chapter 15 Chapter 2 Huang Zhilu——Four Sentence Teachings of Yangming

Huang Zhi, courtesy name Yifang, was born in Jinxi, Jiangxi Province. He was a scholar in the mid-Ming Dynasty, a minister, and a student of Wang Yangming.Although the content recorded by Huang Zhi has not been reviewed by Wang Yangming, it explains Mr. Yangming's thoughts in his later years in a more specific way, and records the "Four Sentence Teachings" proposed by Yangming.Some editions are divided into "Huang Yifang Lu" (the first 28 articles in this section) and "Huang Zhilu". This book combines them into one, collectively called "Huang Zhilu".

Huang Yifang asked: "'Study extensively in literature' is the natural principle of learning according to the situation, but it seems inconsistent to say that 'if you have the strength to do, you should learn literature'." The Master said: "The "Poetry" and the Six Arts are all the discoveries of the laws of nature, and the words are included in them. The "Poems" and the Six Arts are all based on learning and preserving the laws of nature. Those who do not only discover them in things are only literary. When I study literature, I only learn about things in literature.”

Huang Yifang asked: "Confucius said 'learn in literature' means to learn and cultivate the principles of nature anytime and anywhere, but he also said that 'if you have more energy, you should learn literature'. These two statements seem to be incompatible?" The master said: "The "Shangshu" and the Six Arts are the discovery of the principles of heaven, and every word and sentence is included in them. Studying the "Shangshu" and the Six Arts are all used to learn and preserve the principles of heaven. '.'If you have the ability to do it, you should learn literature' is also a matter of 'learn in literature'."

Wang Yangming, like Confucius, puts people's moral quality first. Yangming does not want his students to become people who only have knowledge but lack morality.Because in real life, there are too many people who study literature without practice.Therefore, he emphasized: You can practice without learning literature, but you cannot learn literature without practice. Or ask "learning without thinking" two sentences. Said: "This is also a matter of doing something. In fact, thinking is learning. If you have doubts about learning, you have to think about it. Those who 'think but don't learn' are such people who just think in vain and want to come up with a truth. , but it is not appropriate to use its strength physically and mentally, so as to preserve this natural principle. Thinking and learning are two things to do, so there is a disease of "disappearing" and "perishing". In fact, thinking is just thinking about what you have learned, and it is not two things. "

Someone asked Confucius's two sentences "Learning without thinking will lead to death, thinking without learning will lead to death". The teacher said: "These two sentences are also targeted. In fact, thinking is learning. When you have doubts in the process of learning, of course you have to think carefully. 'Thinking without learning' means that some people just imagine out of thin air. For one reason, it is not appropriate to work hard in physical and mental cultivation, and to learn to keep the principles of nature. Learning and thinking are regarded as two irrelevant things, so there is a problem of "indiscriminate" and "perilous". In fact, the so-called thinking is thinking about oneself What you learn is not two things."

The combination of learning and thinking is the only way in the process of mastering knowledge. The examples of successful people in ancient and modern China and abroad all prove this point.Here, while affirming Confucius' views, Mr. Yangming also has his own ideas.He believes that learning and thinking are not two different things. Thinking is thinking about what one has learned, which is only a part of learning. The gentleman said: "Confucianism interpreted 'to investigate things' as 'to investigate the things in the world'. How to obtain the world's objects? And it is said that 'every grass and tree has a reason'. How do we go to investigate now? Vertically, how to reverse the vegetation? To get my own meaning from sincerity? I interpret the meaning of "ge" as "zheng" and "thing" as "thing". The so-called "body" in "University" refers to ears, eyes, mouth, nose, and limbs. I want to cultivate myself , that is, don’t look at what is wrong with your eyes, don’t listen to what is wrong with your ears, don’t speak what is wrong with your mouth, and don’t move your limbs. To cultivate this body, how can you use the body? Even though the ear listens, it is the heart that listens. Although the mouth and limbs speak, the words are moved, and the heart is the one that moves. Therefore, if you want to cultivate your body, you should be your own heart and body. When one is upright, the openings come to the eyes, and there is no indecent seeing; the openings come to the ears, and there is no indecent hearing; the openings come to the mouth and limbs, and there is no indecent speech or movement; this is self-cultivation in rectifying the mind. However, the most virtuous person is the essence of the mind, the essence of the heart, so what is bad? Now we need to rectify the mind, where can we use gong on the essence? We must focus on the heart’s movement. The heart’s activation cannot be without evil Therefore, it is necessary to focus on this point, which is sincerity. If a thought is sent out to like goodness, it will be implemented to like goodness; Sincerity, how can its body be wrong? Therefore, if you want to correct your heart, you must be sincere. When you work hard to be sincere, you will find a place. However, the foundation of sincerity lies in extending knowledge. The so-called "although people do not know, they only know what they know" This is exactly where my conscience lies. Even if I know goodness, I do it without following this conscience; if I know something bad, but I don’t follow this true knowledge and then I don’t do it, then this true knowledge will be obscured, and I cannot extend my knowledge. If it cannot be extended to the end, goodness can be known to be good, but it can’t be really good; evil can be known to be evil, but it can’t be really evil, so how can you be sincere? Therefore, the person who extends knowledge is the foundation of sincerity. However, it is not the extension of knowledge in the air. If you want to do good, you will do it; if you want to get rid of evil, you will not do it. To eliminate evil is to return to the right, and if you do good, you will not be good, and you will not be right. Returning to righteousness. In this way, my heart and conscience are concealed by selfless desires, and can be brought to the extreme, and the intention is to love the good and reject the evil. There is no insincerity. Sincerity really starts with investigating things. If this is the case , everyone can do it. 'Everyone can be Yao or Shun', right here."

The teacher said: "The Confucian scholars in the past explained that 'investigating things' is 'examining the things in the world'. How to check the things in the world? They also said that every plant and tree has a rationale, so how to check it now? But how can you be honest with yourself? I think that the word 'ge' should be interpreted as 'zheng', and the character 'wu' should be interpreted as 'thing'. The "body" mentioned in "University" refers to ears, Eyes, mouth, nose, and limbs. To cultivate the body, one must see no evil with the eyes, hear no evil with the ears, speak no evil with the mouth, and not move the four limbs. To cultivate the body well, how does the body itself use kung fu? The mind is the body The reason why the eyes see is because of the heart, the reason why the ears hear is because of the heart, and the reason why the mouth and limbs speak and move are all because of the heart. Therefore, the key to self-cultivation is to truly understand that the heart is the problem. Let the heart always be in the state of being righteous, and there is nothing wrong with it. Once the master is straight, it will be manifested in not seeing, not listening, not speaking, and not doing things that violate etiquette. This shows the importance of self-cultivation. The key lies in "righteousness". The ultimate goodness is the essence of the mind. How can there be any badness in the initial nature of a person? So when it comes to righteousness, it is originally good, so why do we need to rectify it? Righteousness refers to what happens in the heart. Only use kung fu to correct when there is a change. It is impossible for a change of mind to have no bad intentions at all, so you need to start here, which is 'sincerity'. If a thought is good, you should actually do good; a Thoughts are directed towards evil, you should actually suppress and eradicate your own evil thoughts. If a thought is launched, it is sincere, so how can its body be not correct? Therefore, the key to rectifying your mind lies in sincerity. Work hard on sincerity On the contrary, Kung Fu has a place to start. However, the root of sincerity lies in extending knowledge. The so-called what no one else knows but I know is my own conscience. However, knowing is good but not doing it according to conscience. If it is evil but does not follow the guidance of conscience and does not do it, then people's conscience will be obscured, and it is not considered to be knowledgeable. The conscience in the heart cannot be expanded to the end, so even though the goodness is known to be good, it cannot be truly done; Although evil is known to be evil, it will not be regarded as evil. How can this be regarded as sincerity? Therefore, extension of knowledge is the foundation of sincerity. However, extension of knowledge is not empty. .If the intention is to do good, then do good in the actual matter before your eyes; if the intention is to eliminate evil, then remove the evil in the actual matter in front of your eyes. Eliminating evil is inherently wrong and let it return to the right , doing good is to change the bad into good, the two are the same. In this way, the conscience in the heart will not be obscured by selfish desires, and the ultimate good can be achieved, and the mobilization of thoughts can only be good. To eliminate evil, there is no dishonesty. The practice of making the mind honest and righteous lies in the study of things. If you study things like this, everyone can do it. Everyone can become Yao and Shun, precisely because of this principle.”

The explanation in this paragraph is very clear and clear. One is to talk about self-cultivation in rectifying the mind, the second is to talk about sincerity in rectifying the mind, the third is to talk about sincerity in extending knowledge, and the fourth is to talk about extending knowledge in investigating things.These four points correspond to Yangming's "Four Sentence Teachings" one by one: there is no good and no disgusting body, there is good and malicious actions, knowing good and knowing evil is liangzhi, doing good and eliminating evil is investigating things. The gentleman said: "People only say that you should rely on Huiweng when you study things. Why did you use what he said? I actually used it. In the early years, I discussed with Qian You that to be a sage is to study the things in the world, but now I am so big. The power? Because he pointed to the bamboo in front of the pavilion, he ordered him to check it. Qian Zi went to the bamboo grid early and night, and exhausted his mind. Going to the poor grid, morning and night are unreasonable, and on the seventh day, he also suffers from exhaustion, so he sighs that the sages can't do it, and there is no other great power to investigate things. And in Yizhong for three years, I can see this meaning , knowing that there is nothing in the world that cannot be tested. His ability to study things is only done in the body and mind. He decided to take the saint as everyone can see, and he has his own responsibility. The meaning here is to let everyone know."

The master said: "Everyone says that 'investigating things' should be done in accordance with Zhu Xi's words, but how has anyone actually practiced it according to his words? I have practiced it. At the beginning, I talked with Qian Youtong that to be a sage is to investigate all things in the world. , but how can there be such a great power nowadays? So I pointed to the bamboo in front of the pavilion, and we both decided to check it out. Qian Youtong went to the courtyard from morning to night to check the bamboo, but he tried his best, and after three days He actually fell ill. I think it was because of his lack of energy, so I went to poverty by myself. I couldn’t make sense of it from morning to night. On the seventh day, I also became sick from exhaustion. The two of us sighed to each other : The sages can’t do it anymore, they don’t have such great power to check everything. Later, when I went to Longchang, Guizhou, and stayed for three years, I suddenly realized that there is nothing in the world that can be checked. It is not only a sage who can do it, but everyone can do it. Only then can we understand the matter of checking things. The meaning of this story should be told to everyone.”

Wang Yangming is not "searching things" outside his mind, but meditating quietly, just like Zen meditation on futons.Here he narrates the matter of his earlier knowledge of bamboos, and tells the students that "searching things to gain knowledge" is not the fundamental skill. A disciple said that Shao Duanfeng said that boys can't learn things, and only teach Yi Lisao to deal with them. The master said: "Lisao's coping is a thing. The boy's conscience is only here, so he taught Lisao to deal with it, which is to give him this conscience. It is also like Tongzi Zhiwei, Mr. Elder, this is also his conscience. Therefore, even if you see a gentleman or an elder while playing, you will go to pay respects, because he can study things to pay tribute to the conscience of the teacher. The boy has the boy's study of things to know."

He also said: "I'm talking about studying things here. From boys to saints, it's all the same work. But saints are more familiar with learning things and don't waste effort. This kind of researching things can be done even if you sell firewood, even if you are a public official. Even the Son of Heaven does this." Some students said that Shao Duanfeng believed that boys can't understand things, and that it is enough to teach him some basic etiquette knowledge such as cleaning and coping. The master said: "Sweeping and coping are things in themselves. A boy's conscience is only at this level, so you can teach him to clean and deal with it. This is the conscience of this point. For example, a boy knows to respect his teacher, which is also a good thing. His conscience, so even though the boy is playing, he still knows to stand up and bow to show respect when he sees the teacher. This is because he can study things to respect the conscience of the teacher. The boy has the knowledge of things that a boy should have." He also said: "The investigation of things I am talking about here is the same principle from boys to sages. It is just that the saints are more skilled in the investigation of things, and it does not require effort. In this way, even a firewood seller can study things. It is the princes and officials, and even the emperor, who investigate things in this way." Wang Yangming regards "gewu" as the implementation of "idea", that is, the implementation of "conscience".Thus, "Ge Wu" in Zhu Xi's extroverted pursuit of knowledge has become an outward realization of introverted morality in Yangming's daily routine.In Yangming's view, "searching things" is a practical act of moral practice, a trivial and ordinary thing in daily life, rather than some profound knowledge, whether it is a boy or a sage, whether it is a woodcutter or a minister or even a doctor. God, it's all the same. Or if you suspect that knowledge and action are inconsistent, use the two sentences "knowledge is difficult" as a question. The master said: "Conscience knows itself, it is easy. But if you can't develop that conscience, it is 'knowledge is extremely difficult, but action is only difficult'." The disciples asked: "How can knowledge and action be united? For example, "The Doctrine of the Mean" says 'knowledge' and 'practice earnestly'. It is clear that knowledge and action are two things." The master said: "To be erudite is to learn to keep the natural principles in everything, and to practice is to learn endlessly." He asked again: "The "Book of Changes" says that "study can be gathered together", and it also says that "benevolence can be practiced". How is this?" The master said: "It is also the same. If you learn to keep this natural principle in everything, the heart will never lose time. Therefore, it is said: 'Learn to gather it. The heart is not resting, so it is said: 'Benevolence is the way to do it.'” Asked again: "Confucius said, 'Knowledge can reach it, but benevolence cannot keep it', but knowledge and action are two." The master said: "It is enough to say 'reach it', but if you can't do it often, it has been interrupted by selfish desires, that is, 'benevolence cannot be kept'." He asked again: "In the theory that mind is reason, Cheng Ziyun said that 'things are reason'. How do you say that mind is reason?" The master said: "'Being in things is reason', and the word 'heart' should be added to the word 'in': if the heart is in things, it is reason; if the heart is in things, it is filial piety; in the service of the king, it is loyalty." Mr. said because of it: "Everyone should understand the purpose of my words. How about I say that the mind is the reason? It is only for the world that the mind and the reason are separated, so there are many diseases. It is like the five Boss smashing barbarians and respecting Zhou. In the room, it is all selfishness, which makes it unreasonable, but people say that he did it properly, but his heart is not pure, and he often admires what he does. He wants to go outside to do a good job, but it has nothing to do with his heart. Distraction and rationality Second, it flows to Bo Dao's falsehood without knowing it. Therefore, I say that the mind is the truth. If you want to know that the mind is one, you have to work hard on your heart. If you don't go outside the meaning, it is the truth of the king's way. This is me Statement of purpose." He asked again: "The sages speak a lot, but how can they make one?" Said: "I don't want to make one. For example: 'The husband and the way are just one.' He also said, 'It is the same thing, so its creatures are unpredictable.' Heaven, earth and sages are all one, how can we get two?" Some people suspect that knowledge and action cannot be united, and they used the two sentences "knowledge is difficult, but action is only difficult" to ask Mr. The teacher said: "It is very easy to understand one's own conscience, but if you cannot practice your conscience in everything, then there will be a situation of 'knowledge is very difficult, but action is only difficult'." A student asked: "How can knowledge and practice be combined into one? For example, "The Doctrine of the Mean" says "learn well" and "practice earnestly". Doesn't this mean that knowledge and practice are two different things?" The master said: "Learning means to learn and keep the natural principles in everything, and practicing means that learning cannot be interrupted." The student asked again: "It is said that 'study can be gathered together', and it is also said that 'benevolence can be practiced'. Why is this?" The master said: "It's still the same! If you learn to keep the principles of heaven in everything, then your heart will not be interrupted. Therefore, it is said that 'learning can gather together'. Since you always maintain the state of preserving the principles of heaven, there is no personal desire to interrupt your heart, so Say 'benevolence leads to action'." The student asked again: "Confucius said 'intelligence is enough to get it, but benevolence cannot keep it'. Does this mean that knowledge and action are two different things?" The master said: "It is enough to say 'reaching it', but you can't always insist on it and be interrupted by personal desires. This is why Confucius said that 'benevolence cannot be kept'." Let me ask you again: "Concerning the statement that mind is reason, Cheng Zi said that 'things are reason', why does your husband say that mind is reason?" The master said: "In the sentence 'in things is reason', the word 'heart' should be added in front of 'in' to become "this heart is in things, then reason". The heart is to serve the monarch is loyalty." Mr. then said to everyone: "Everyone should understand the purpose of my speech. Today I will tell you how 'mind is reason'. Because people in the world divide heart and reason into two things, this will lead to many theoretical explanations. I don't know the reality. For example, the Wubo robbed the barbarians and honored the Zhou family, all because of selfishness, and what he did was unreasonable, but some people said that what he did was reasonable, only because of impure motives in his heart. Appreciation of the actions of the five tyrants is formed, and what you want is to look good on the outside, which has nothing to do with the heart. Dividing the heart and reason into two things is to make yourself fall into the hypocrisy of the five tyrants without knowing it. That's why I say "heart That is reason', the purpose is to unify the mind. As long as you start to practice from your own heart, you don't need to seek righteousness outside, this is the true knowledge of the kingly way, and it is also the purpose of my words." Someone asked Mr.: "The sages have many words about knowledge and action, why do you want to combine them into one?" The master said: "It's not that I have to combine knowledge and action into one. For example, Mencius said that 'husband and Tao are one', and he also said that 'things are not two, so their creatures are unpredictable'. The saints of heaven and earth are all the same." Dao', where did the two come from?" Yang Ming emphasized "unity" and "oneness" in his studies, and believed that the study of sages and sages is only "mind is reason", and no two are allowed.In his view, the world is unified, and it is unified in the heart, and this world is mainly a humanistic world rather than a physical world, and this heart is a moral heart rather than a cognitive heart. "The heart is not a piece of flesh and blood. Wherever it perceives is the heart. Just as the ears and eyes know what to see and hear, and the hands and feet know what to feel and feel, this perception is the heart." The master said: "The heart in my theory is not a piece of flesh and blood. Wherever there is consciousness is the heart, such as the ears, eyes, hearing and seeing, and the pain and itching of the hands and feet. These perceptions are the heart." The "heart" mentioned by Cheng and Zhu mainly refers to the flesh and blood "in the cavity", which is an objectively existing material entity.In Wang Shouren's understanding, "heart" is no longer a material existence, but the subjective spirit of human beings. For example, "perception" is the function of the heart. Yi Fang asked: "Mr.'s theory of 'getting things', all the sayings of 'Shendu' and 'Jiyi' and 'Boyue' in "The Doctrine of the Mean" are all about 'getting things'." The gentleman said: "No. Investigating things means being cautious and independent, that is, avoiding fear; as for the 'collection of meanings' and 'Boyue', the work is only average, and it is not to do the work of 'investigating things' with those few things." Huang Yifang asked: "According to Mr.'s statement about Gewu, do the sayings such as Shendu, Jiyi, and Boyue mentioned in "The Doctrine of the Mean" all belong to the category of Gewu?" The master said: "No, investigating things means being cautious and independent, and guarding against fear. As for collecting righteousness, Boyue, etc., they are just general skills. Not everything mentioned in "The Doctrine of the Mean" is investigating things." Wang Yangming believes that the "learning from things" mentioned in "University" is the "brightness and goodness" mentioned in "The Doctrine of the Mean".Yangming once said: "Prudence in independence is the cultivation of conscience." Erudition, interrogation, prudent thinking, discernment, and earnest practice are all the merits of "brightness and kindness".There is no other merit of sincerity other than Ming Shan, so is there any other merit of sincerity besides investigating things and extending knowledge?The so-called fineness of books, the so-called rich texts and etiquette of language, and the so-called respect for virtue and learning of the mean are all like this. Israel asked about "respect for virtue". Mr. said: "'Tao Wen Xue' is the reason for 'respecting virtue'. Hui Weng said that Zijing taught people by 'respecting virtue'. Isn't it true that someone taught people a little more in 'Tao Wen Xue'? "Respect for Virtue" and "Taoism and Learning" are two things. And now a lot of work has been done in lectures and discussions, nothing more than just keeping this heart and not losing its virtue. How can there be "Respect for Virtue" that only respects in vain, let alone asks Learning? Asking about learning is just empty-handed asking about learning, and it has nothing to do with virtue? If so, I don’t know what is the reason for teaching and discussing people today, what else is there to learn?” Huang Yifang asked for advice on the phrase "respect virtue and nature, and inquire about learning" in "The Doctrine of the Mean". Mr. said: "The purpose of 'Tao Wen Xue' is to 'respect moral nature'. Zhu Xi said that Zi Si educates people by 'respecting moral character', so I teach people more 'Tao Wen Xue'?" This is divided into two things: "respecting virtue" and "learning about Taoism". Now we have put a lot of effort into lecturing and discussing. It is nothing more than keeping this heart and not losing its virtue. How can there be "respecting virtue"? Respect emptiness to emptiness, and don’t ask for learning; if asking for learning is just aimlessly asking for learning, it has nothing to do with virtue. If so, what are we here to learn by lecturing and discussing?” In "The Doctrine of the Mean", there is a saying "so a gentleman respects virtue and asks learning about Taoism", which refers to a kind of quality that a gentleman should have.Among them, the "nature" of "respect for morality" is "destiny as nature", in order to achieve the purpose of "spontaneity as Tao", it pays attention to the introspection of human morality; It is a summary of what to do, how to interrogate, how to think carefully, how to distinguish clearly, and how to act earnestly.” Ask "to the vast majority" two sentences. Said: "'Maintaining the subtleties' is the reason for 'reaching the vastness', and 'the mean of the way' is the reason for being 'extremely brilliant'. The body of the heart is naturally vast, and if people cannot 'make the most of the subtleties', they will be blinded by selfish desires. There are those that are too small. Therefore, it can be subtle and twists and turns, and it is endless, so that selfish intentions are not enough to cover it, and since there are no many obstacles and barriers, how can it be so vast?" Ask again: "Subtlety or the subtlety of thought, the subtlety of affairs?" Said: "The subtlety of thoughts and considerations is the subtlety of affairs." Huang Yifang asked the two sentences in "The Doctrine of the Mean": "To the vastness but to the subtlety, to the extreme and the way to the mean". Mr. said: "The purpose of 'refinement' is to 'bring to the vastness' and 'the mean' is also the reason for 'extreme wisdom'. It should be said that the body of the mind is originally a vast place. If a person cannot 'refine', it must be If you are blinded by selfish desires, you can’t be any smaller. Therefore, if the mind can be subtle and endless, then selfish desires can’t cover it up. Without the obstruction of these selfish desires, how can it not be big?” Ask again: "The subtlety mentioned here is the subtlety of thinking or the subtlety of affairs?" The master said: "The subtlety of thinking is the subtlety of reason." Yangming's theory of "subtlety" mainly refers to the subtlety of "righteousness" and "reasons": "The subtlety of thought is the subtlety of affairs." Having this "subtlety" is the "subtlety" of being a human being, and he has obtained the truth , When he overcomes selfish desires, his conscience will be unobstructed and broadened.The subtlety of "righteousness" and "things" is, after all, the subtlety of conscience. The Master said: "There are many similarities and differences in today's discussion of nature. They are all talking about nature, not seeing nature. Those who see nature have no similarities and differences at all." The Master said: "People who talk about nature now have similarities and differences. Although they are all talking about nature, they don't understand nature. For those who understand nature, there are no similarities and differences." Wang Yangming believes that there is no definite format for sex. The ancients talked about sex differently, but what they saw was shallow and deep; modern people talk about sex differently, and they only talk about sex instead of seeing it.Those who see sex have no similarities and differences. Only when they see their unified essence from different aspects such as the body and function, source and abuse, can it be called seeing sex.This kind of thinking of seeing nature directly refuted Zhu Xi's view that sex was divided into metaphysical and metaphysical. Question: "For sensuality and profit, one cannot live without one's conscience." The master said: "Of course. But for beginners, if you work hard, you must clean it up and don't let it accumulate. Then you will encounter it in a timely manner, and you will not be tired at the beginning. You will naturally respond to it. Conscience can only be used in sensuality and profit. It can be achieved. Shrewd and shrewd, without any concealment, you will be acquainted with sex, sex, goods and profit, and nothing less than heaven will be popular." Huang Yifang asked: "Music, beauties, wealth, interests, these things probably cannot be absent in conscience?" The master said: "Yes. However, those who are trying to cultivate their conscience at the beginning need to clean them up and not keep them, so that they will not be implicated by them when encountering this kind of thing, let it go. To deal with it naturally. Only when you work hard on music, beauties, wealth, and interests can you develop your conscience clearly and thoroughly, and it will not be obscured by anything. Then you will encounter music, beauties, wealth, and interests. Benefits, etc., will naturally follow the laws of heaven like flowing water and clouds." Here Wang Yangming affirms "desire" to a certain extent, and the behaviors despised by "alcoholism" are not only affirmed, but even smeared with a layer of noble morality.The commodity economy developed in the middle and late Ming Dynasty.Yangming's interpretation and tolerance of behaviors such as sound, sex, goods, and profit in the field of Confucianism is undoubtedly a positive reflection of this social reality. The master said: "I talk about 'extending knowledge' and 'getting things' with you, every day, for ten or twenty years, all of them are like this. You listen to my words, work hard, and see me talk about it, and consciously grow up. Fan. Otherwise, it’s just a speech, and it’s useless to listen to it.” Mr. said: "I talk to you about 'extending knowledge' and 'getting things'. I talk about it every day. It's still the same for ten or twenty years. You have listened to my theory and put it into practice. Then, every time you listen to me If you talk about it, you will feel that you have grown up. Otherwise, you will just chat casually, and listening to it will be of no use." Wang Yangming does not regard learning as merely a matter of books, but emphasizes practical training and personal practice. This is exactly his academic method of teaching people to exercise their minds and wills in practice and cultivate good qualities and behavioral habits based on the principle of "unity of knowledge and action" . The master said: "The human body is often still and unmoving, and it is often felt and communicated. 'The not should not be the first, and the already should not be the last.'" The master said: "The essence of the human heart is often still and unmoving, and it is often only after the feeling is realized that the feeling is realized. There is no feeling before, and the feeling is not the last." Conscience is not formed by the synthesis of acquired experience, but it is only manifested or "enlightened" through kung fu.The conscience given to the subject innately will not be grasped consciously by the subject until the conscience is unfolded, and it is only a kind of unmoving noumenon without the acquired "derivation" process.Here, "sense" and "response" can be regarded as the unfolding process of acquired skills.It is true that conscience is inherent in logic, but its content and function can only be displayed through acquired induction (kung fu). Without kung fu, conscience will not be realized. A friend pointed out the Buddhist family with his fingers and asked, "Have you seen it?" The crowd said, "See you." Put your fingers into the sleeve again.Asked: "Do you still see me?" The crowd said, "I don't see you." The Buddha said that sex has not yet been seen.The meaning of this is unclear. The master said: "Your fingers can see or not, and your seeing nature is always there. The human mind is only busy with seeing and hearing, and not doing practical work on not seeing or not hearing. Never seeing or not hearing is the essence of conscience. Beware of fear is the skill of developing conscience. Scholars always see what they don't see and hear what they don't hear. Only when they have matured for a long time, they don't need to work hard or wait for inspection, but their true nature It’s not going to stop. Don’t you think it’s tiring to hear and see outsiders!” A friend demonstrated it to everyone in a Buddhist way, raised a finger and asked, "Have you seen it?" The crowd said, "I see." He retracted his hands into his sleeves and raised his hands and asked everyone: "Can you still see?" Everyone said, "I can't see it." The friend said: "According to Buddhists, you haven't realized the universal Buddha-nature of all sentient beings, and the principles of Buddhism are still unclear!" The master said: "Fingers can be seen or invisible. What you call recognizing the universal Buddha nature of all sentient beings is always there. But the human mind only speaks when it sees and hears, but not when it can't see or hear. In fact, what you can’t hear and what you can’t see is the essence of conscience. “Be cautious about what you don’t see, be afraid of what you don’t hear” is the necessary skill to achieve conscience. Confucian scholars can always see what their eyes see. Hearing what is invisible and hearing what his ears can’t hear is a way to work hard. Over time, after the skill is mature, there is no need to work hard, and there is no need to beware of checks, and the true nature of people will naturally be endless. How can it be external? What you hear and see is exhausting!" Wang Yangming believes that to achieve conscience is to use one's own heart to go beyond external knowledge and experience to see the essence hidden behind things.It's a pity that most people can't reach this realm, just because they are confused by the scene in front of them. Question: "The ancient Confucianists called 'the kite flies and the fish leaps', which is the same lively ground as 'something must happen'." The gentleman said: "It is also true. The world is free and lively, and there is no reason for this. It is the endless prevalence of my conscience. 'To the conscience' is the work of 'something must happen'. This principle is not only inseparable, but in fact it cannot be separated. Also. There is no destination but Tao, and no destination is not work.” The student asked: "Are the 'flying kites and leaping fishes' and 'certain things' mentioned by previous Confucian scholars the same law of heaven and earth?" Mr. said: "That's right. The law of heaven and earth is the principle we talk about, that is, our conscience is constantly flowing, and 'increasing conscience' is to work hard on 'things that must be'. This principle is not only inseparable for a moment, but it is inseparable all the time. Open. There is nothing that is not Dao, and there is nothing that is not Kung Fu.” "The kite flies and the fish leaps" is like Mencius's "something must happen", which is the embodiment of the omnipresent and ubiquitous Tao between heaven and earth.Humans have a conscience that is constantly popular, and heaven has a way that is constantly popular. Heaven and man are inherently one, so Wang Yangming said that "to develop conscience" is the effort of "something must happen". Mr. said: "Everyone here, you must establish a heart that must be a saint. You must always have a stick, a mark, a slap and a blood, so that you can listen to my words and make every sentence powerful. If you are wandering Days are like a piece of dead meat, you don’t know it’s painful when you beat it, you’re afraid it won’t help you, and you’ll only find old tricks when you go home, wouldn’t it be a pity?” The master said: "Everyone here, you must aspire to become a saint, and you must work hard to practice and study every moment, with a stick, a mark, a slap, and a blood. Only in this way can you listen to me and every sentence can enter your heart and mind. If you dawdle around in a daze, like a piece of dead meat, you don’t know it hurts when you beat it, and I’m afraid you won’t learn anything in the end, and when you go home, you’ll still be using the old tricks, isn’t it a pity?” People in the middle say that when stereotyped essays are done well, they have the skill of slapping blood.It really depends on what you do.Yangming's thinking can be summed up in a word, just like all religions require "faith", it requires the initiation of sanctified faith. Question: "Recently, I have felt less delusional thoughts, and I have never thought about how to work hard. I don't know if this is work?" The master said: "You go and put it into practice. It's okay to think more about these things. It will be fine after a long time. If you have just put in some work, you can say that it is effective, what is there to rely on!" The student asked: "Recently, I feel that my delusional thoughts have gradually decreased, and I also feel that I don't have to think about how to practice hard. I don't know if this counts as kung fu?" The master said: "You should go to practice practice. It doesn't matter if you have more thoughts. After a long time, everything will be normal. If you just put in a little effort and think it's effective, how can there be any basis?" Wang Yangming believes that learning requires continuous learning.If you think you have reached a certain level just after putting in a little effort or just getting a little bit of results, it is obviously "one bottle is not full and half of the bottle is dangling". A friend sighed: "When selfishness sprouts, I clearly know it in my heart, but I can't make him go away." The master said: "When you are young, this knowledge is your lifeblood, and to kill it immediately is the life-making effort." A friend sighed and said: "When the selfish desire sprouted, I was clearly aware of it in my heart, but I couldn't get rid of the selfish desire immediately." The master said: "When you have selfish desires, this knowledge is the lifeblood of your studies. Immediately work hard to eliminate it. This is the real skill of life." The thinking of friends belongs to the division of knowledge and action, so there are situations where knowledge is not possible.Different from this, Yangming's thinking is the unity of knowledge and action, when the selfish thought is activated, there is the consciousness of conscience; and the consciousness of conscience immediately eliminates the effort of immediate life.Therefore, establishing a life is a practical process of the unity of knowledge and action. "The master said 'nature is similar', that is to say, Mencius said 'nature is good', not only in terms of temperament. If we talk about temperament, such as hardness and softness, how can they be similar? Only when nature is good, the ears are the same. When people are good at the beginning, they are the same. , but the rigid one who is accustomed to goodness becomes rigid and good, and the one who is accustomed to evil becomes rigid and evil; Mr. said: "Confucius said 'similar nature' is what Mencius called 'good nature'. Sex does not only refer to temperament. If it refers to temperament specifically, it is like rigidity and softness. How close are they? Only the goodness of nature is the same Yes. When people are born, they are all the same in terms of good nature, but if they are strong, they will become strong good if they practice goodness, and they will become strong evil if they practice evil; if they are gentle, they will become meek if they practice goodness. If you practice evil, you will become gentle evil, so the gap will become farther and farther away.” Zhu Zi believed that the "nature" of Confucius' "nature similarity" refers to temperament. Although the nature of temperament is different from good to bad, they are not far from each other at the beginning. Far away.Wang Yangming believed that Confucius' "nature similarity" was Mencius' "nature goodness", not referring to temperament, but referring to the "supreme goodness" of the moral nature common to all people in life; he not only opposed the statement that temperament was similar at the beginning, but also opposed Zhu Zi. The theory that regards the nature of temperament as the source of evil believes that the generation of evil is the result of "movement of intention". The master tasted the language scholar and said: "If you don't stay in a single thought in the ritual of the heart, it's like not getting a little dust in your eyes. If you can get as much as you can, your eyes will be full of darkness." He also said: "This thought is not only a private thought, but even a good thought can't be taken seriously. If you put some gold and jade chips in your eyes, you can't open your eyes." 先生常对学生说：“人的心性上容不得一点念头，就好比眼睛里揉不得沙子，稍有一点点，便会满眼昏天黑地。” 又说：“不但是私念，就是好的念头也容不得，就好似眼睛里哪怕是有了一点点金玉屑，眼睛也会睁不开一样。” 王阳明以“心体”取代朱熹的“性体”，在成人之道上表现为强调人应顺其良知之自然发用，反对设定先验存在的理从而阻碍良知的自然发用，即反对刻意为善。这也是阳明先生“无我”说的一个重要方面。 问：“人心与物同体，如吾身原是血气流通的，所以谓之同体。若于人，便异体了。禽兽草木益远矣。而何谓之同体？” 先生曰：“你只在感应之几上看，岂但禽兽草木，虽天地也与我同体的，鬼神也与我同体的。” 请问。 先生曰：“你看这个天地中间，什么是天地的心？” 对曰：“尝闻人是天地的心。” 曰：“人又什么叫做心？” 对曰：“只是一个灵明。” “可知充天塞地中间，只有这个灵明。人只为形体自间隔了。我的灵明，便是天地鬼神的主宰。天没有我的灵明，谁去仰他高？地没有我的灵明，谁去俯他深？鬼神没有我的灵明，谁去辨他吉凶灾祥？天地鬼神万物，离却我的灵明，便没有天地鬼神万物了；我的灵明离却天地鬼神万物，亦没有我的灵明。如此，便是一气流通的，如何与他间隔得？” 又问：“天地鬼神万物，千古见在，何没了我的灵明，便俱无了？” 曰：“今看死的人，他这些精灵游散了，他的天地鬼神万物尚在何处？” 学生问：“人心与万物同为一体，像我们的身体原本就是血气等物质流通的，这还可说是同体，对于他人来说就应该是异体了，至于禽兽草木就更远了，为什么还说是同体呢？” 先生说：“你这是只在感应上看问题了；其实岂止禽兽草木，就算是天与地、鬼与神也是和我同体的。” 学生问为什么。 先生说：“你看天地中间，什么才是它们的心？” 学生回答说：“我曾经听人说人是天地的心。” 先生问：“什么是人的心？” 学生回答说：“是人的灵明。” 先生说：“可见充塞天地间的只有这个灵明，只是被人体所隔开了，我的灵明便是天地鬼神的主宰。天没有我的灵明，谁去仰望它的高？地没有我的灵明，谁去俯察它的厚？鬼神没有我的灵明，谁去分辨它的吉凶灾祥？天地万物鬼神，离开了我的灵明，便没有了，一切成空。反过来，离开了万物，我的灵明也就没有了。所以，它们是一气相通的，怎么隔开的呢？” 学生又问：“天地鬼神万物千百万年来都是存在的，为什么没了我的灵明，就都没了呢？” 先生说：“现在你看那些死去的人，他的灵明消散了，他的天地鬼神万物在哪儿呢？” 阳明学说里的“灵明”，是指人的精神或心之精神，有别于人的身体或形体。就个人而言，这个精神就是身体的主宰，就是天地万物的主宰。而阳明口中的“灵明”就是指心之本体的良知。 先生起行征思、田，德洪与汝中追送严滩，汝中举佛家寅相幻相之说。 先生曰：“有心俱是实，无心俱是幻；无心俱是实，有心俱是幻。” 汝中曰：“有心俱是实，无心俱是幻，是本体上说工夫。无心俱是实，有心俱是幻，是工夫上说本体。” 先生然其言。 洪于是时尚未了达，数年用功，始信本体工夫合一。但先生是时因问偶谈，若吾儒指点人处，不必借此立言耳。 先生启程就任两广总督，钱宽与王畿（字汝中）一直追到严滩送别，王畿举佛家实相幻相的说法询问于先生。 先生说：“有心就是实，无心就是幻；无心就是实，有心就是幻。” 汝中说：“有心就是实，无心就是幻，是就本体上说功夫；无心就是实，有心就是幻，是就功夫上说本体。” 先生认为他说得对。 钱德洪当时没明白，此后数年用功下来，才知道本体、功夫其实是合一的。只是先生当时因被人问起偶尔说的，如果我们再去指点别人，不必借老师的这个典故来证明自己的言论。 在王阳明的心学体系中，核心概念是致良知。一开始王阳明就将良知赋予了本体的意义，而致良知就是开拓、显现良知的过程，也就是阳明心学的功夫论。良知与致良知的关系即本体与功夫的关系。在这次“严滩之辩”中，王阳明进一步阐述了本体与功夫关系：本体（良知）是功夫（致良知）的先天根据，功夫以本体为出发点和前提，并在过程的展开中以本体为规范，这与心学“尊德性”的主张是一贯的。这样，从本体上说功夫，必须设定本体的存在（有心俱是实，无心俱是幻）。与此同时，本体唯有通过切实的致知过程，才呈现为真实的根据。 尝见先生送二三耆宿出门，退坐于中轩，若有忧色。德洪趋进请问。 先生曰：“顷与诸老论及此学，真员凿方枘。此道坦如道路，世儒往往自加荒塞，终身陷荆棘之场而不悔，吾不知其何说也！” 德洪退，谓朋友曰：“先生诲人，不择衰朽，仁人悯物之心也。” 曾经看到先生送几位老儒生出门，回到堂屋坐下后，隐隐面带忧色。钱德洪走上前去问缘故。 先生说：“刚才和几位老儒生谈论致良知之学，真是圆凿方枘（比喻格格不入，话不投机）。本来这门学问就像平坦的大路一样，但当世的儒生往往自己加以堵塞，终身陷在荆棘丛里而不悔，我不知道应该怎样说服他们。” 钱德洪出来之后对朋友说：“先生教育人，不管你岁数大小、是否腐朽，是圣人心怀天下、悲天悯人的高尚情怀。” 王阳明也有教育失败的时候，他碰上顽固老儒生也是一筹莫展。阳明从天下一家、中国一人的立论出发，赋予博爱以宽容的内涵，而宽容正是意味着能包容与自己相反的力量，接纳令自己讨厌的事物。钱德洪“先生诲人，不择衰朽”的感叹，正是反映出王阳明的包容一切的仁人悯物之心。 先生曰：“人生大病，只是一傲字。为子而傲必不孝，为臣而傲必不忠，为父而傲必不慈，为友而傲必不信。故象与丹朱俱不肖，亦只一傲字，便结果了此生。诸君常要体。此人心本是天然之理，精精明明，无致介染着，只是一无我而已。胸中切不可有，有即傲也。古先圣人许多好处，也只是无我而已，无我自能谦。谦者众善之基，傲者众恶之魁。” 先生说：“人生最大的问题就是一个'傲'字。为子傲必不孝，为臣傲必不忠，为父傲必不慈，为友傲必不信。因此，象和丹朱都属于不肖之辈，就是因一个傲字而荒废了一生。诸位应该要体察到。人心本就是天理，原就是精精明明的，要想让它不被污染，只要一个'无我'也就够了。胸中切不可'有我'，有我即是傲。先贤圣人的许多优点，也只是因为'无我'而已，无我便能谦虚。谦乃万善之基，傲乃万恶之首。” 无我即无私，这是仁的实质所在，也是儒家的最高道德理想。王阳明非常强调无我，认为“无我自能谦”，有我即傲，而“谦者众善之基，傲者众恶之魁”。他把无我看成是心本体的本然，是圣学的根本，看成是圣人的道德境界。 又曰：“此道至简至易的，亦至精至微的。孔子曰：'其如示诸掌乎！'且人于掌何日不见？及至问他掌中多少文理，却便不知。即如我'良知'二字，一讲便明，谁不知得？若欲的见良知，却谁能见得？” 问曰：“此知恐是无方体的，最离捉摸。” 先生曰：“良知知即是《易》。'其为道也屡迁，变动不居，周流六虚，上下无常，刚柔相易，不可为典要，唯变所适。'此知如何捉摸得？见得透时，便是圣人。” 先生又说：“我的学说是至简至易的，也是至精至微的。孔子说：'就像手掌一样。'人哪天不看见手掌？至于自己手掌有多少纹理，却是不知道的，这就像我说良知二字，一讲大家都觉得知道，如果真要见到良知，又有谁又能见到呢？” 学生问：“恐怕是因为良知没有具体形状，所以最难捉摸吧？” 先生说：“良知就是《易》中说的'其为道也屡迁，变动不居，周流六虚，上下无常，刚柔相易，不可为典要，唯变所适'。这个良知怎么捉摸得透呢？能看透的人便是圣人。” 王阳明特别反对把良知当做一个“物”，他的立足点是易象观念。阳明在表述对良知（道）的观照（体认）中，基本上是用《易传》的“易象”观念来描述良知的境界特征。易之道总括天人宇宙之理，其体不易，它内在于世间万象之中，没有固定的表现形式。良知是内在于心中的天理，其体不易，其外在表现和易一样没有固定的范式，“唯变所适”。 问：“孔子曰：'回也，非助我者也。'是圣人果以相助望门弟子否？” 先生曰：“亦是实话。此道本无穷尽，问难愈多，则精微愈显。圣人之言本自周遍，但有问难的人，胸中窒碍，圣人被他一难，发挥得愈加精神。若颜子闻一知十，胸中了然，如何得问难？故圣人亦寂然不动，无所发挥，故曰'非助'。” 学生问：“孔子说：'颜回，不是帮助我的人。'这能说明圣人也是希望学生帮助自己吗？” 先生说：“这也是实话！圣人之道本就无穷无尽，学生的问难越多，就越能显现精微之处。圣人的学说本来是周全的，一旦遇到学生有搞不懂的地方来问自己，发挥与解释就越深刻。要是大家都像颜回那样听一知十，胸中了然熟知，哪里会有问难？所以圣人的学识也寂然不动，因此孔子才说颜回没帮他。” 颜回对于孔子之言，能默识心通，无所疑问，孔子当然是“深喜之”。但另一方面，圣人之道也因人而显，颜回“能默识心通”，这只是他个人的修行，孔子还希望通过他的问难，帮助自己把“道”发挥得更加精微。在这里，王阳明对此做出了解释。 邹谦之尝语德洪曰：“舒芬（字国裳，号梓溪）曾持一张纸，请先生写'拱把之桐梓'一章。先生悬笔为书，到'至于身而不知所以养之者'，顾而笑曰：'国裳读书，中过状元，来岂诚不知身之所以当养，还须诵此以求警。'一时在侍诸友皆惕然。” 邹谦之曾经对钱德洪说：“舒国裳曾经拿着纸请先生题字，要写的是《孟子》中'拱把之桐梓'一章。先生写道'至于身而不知所以养之者'时，回头笑着说：'国裳读书都读到中状元了，难道确实不知道身应当养？还需要这样的词语当警句。'当时一旁的学生们都很受触动。” 舒芬是正德十二年（1517）状元，也是王阳明的弟子，授翰林院修撰，因哭谏明武宗而被贬为福建市舶副提举。有《梓溪文钞》十八卷传世。有一首诗很有名：“千里家书只为墙，让他三尺又何妨！万里长城今犹在，不见当年秦始皇。” 黄以方问：“先生格致之说，随时格物以致其知，则知是一节之知，非全体之知也，何以到得'溥博如天，渊泉如渊'地位？” 先生曰：“人心是天渊。心之本体，无所不该，原是一个天。只为私欲障碍，则天之本体失了。心之理无穷尽，原是一个渊。只为私欲窒塞，则渊之本体失了。如今念念致良知，将此障碍窒塞一齐去尽，则本体已复，便是天渊了。” 乃指天以示之曰：“比如面前见天，是昭昭之天，四外见天，也只是昭昭之天。只为许多房子墙壁遮蔽，便不见天之全体。若撤去房子墙壁，总是一个天矣。不可道眼前天是昭昭之天，外面又不是昭昭之天也。于此便是一节之知即全体之知，全体之知即一节之知，总是一个本体。” 黄以方问：“先生关于格致的学说，明确指出应随时格物来致良知，那么良知是一事一物良知，不是全体的良知，怎么能达到'溥博如天，渊泉如渊'的地步呢？” 先生说：“人心如天，人心如渊。心的本体无所不包，原本就是一个天，只是常被私欲阻碍，使得天的本体就迷失了。内心的天理无穷无尽，原本是个深渊，只因为私欲的阻塞，深渊的本体才迷失了。如今念念不忘致良知，将这些障碍、阻塞一并去除干净，本体才能恢复，就仍是天和渊了。” 先生又指着天启示黄以方说：“比如你看到的面前的天，是光明的天；四面回顾所见的天，也是光明的天。只是由于许多房子墙壁遮掩，就看不见天的全部，如果撤去房子墙壁，总还是一个天。不能说面前的天是光明的天，四周的天就不是光明