Chapter 17 Chapter 4 Huang Shengzenglu - Conscience is the Spirit of Creation

Huang Xingzeng (1490-1546), styled Mianzhi and nicknamed Wuyueshan, was born in Wu County (now Suzhou, Jiangsu Province), and was originally from Runing, Henan.In the 10th year of Jiajing (1531), he ranked first in the "Spring and Autumn" provincial examination. After failing to pass the examination, he gave up the imperial examination and turned to poetry and painting.When Wang Yangming was giving lectures in Zhejiang, he studied under his disciples, asked Chen Ruoshui to benefit him, and learned poetry from Li Mengyang.He is the author of ten volumes of "Questions in Kuaiji".

Huang Mianzhi asked: "'Nothing is suitable, nothing is wrong, justice is comparable.' Should everything be like this?" The master said: "It is true that everything must be like this, you must know a brain. Righteousness is conscience. Knowing that conscience is a brain, you can have no attachments. And if you receive gifts from others, you should receive them today, and you should not receive them in the future." There are also things that should not be received today, and things that should be received in the future. If you are attached to what you should receive today, you will accept everything; if you are attached to what you should not receive today, you will not let go. It is not the essence of conscience. How can it be called righteousness?"

Huang Mianzhi asked: "The above said: 'There is nothing suitable, nothing is wrong, and righteousness is comparable.' Is this the case for everything?" The teacher said: "Of course everything should be like this, as long as there is a master. Righteousness is conscience. If you understand that conscience is the master, you will not be stubborn. This is like accepting a gift from others. You should accept it today and not another day." In the case of acceptance, there are also situations where you should not accept it today and accept it another day. If you stubbornly think that you should accept it today, you will accept everything; if you should not accept it today, you will not accept anything. , which is not the substance of conscience, how can this be called righteousness?"

For Wang Yangming, righteousness is conscience. As long as you follow conscience, you can be "unsuitable" and "nothing" in everything, and you can also achieve "righteousness". Question: "How does the word 'Si Wuxie' cover the meaning of three hundred chapters?" The gentleman said: "Why not "Three Hundred Chapters"? "Six Classics" can be permeated with just this one sentence. Even the words of the sages and sages in ancient times, "Thinking without evil" can also be permeated. What else can I say? ? This is a masterful effort."

Ask Mr.: "Why can Confucius' phrase 'Si Wuxie' summarize the meaning of the three hundred articles?" Mr. said: "There are more than 300 articles. The entire Confucian "Six Classics" can be summed up in this sentence. Even the words of all sages and sages throughout the ages can be included in the sentence 'Si Wuxie'. In addition, there are What can I say? This is a well-done effort." Only when everyone removes private characters from the depths of his soul can he produce lofty and unlimited moral power.Therefore, Wang Yangming regards "thinking without evil" as more important than anything else, and believes that the entire "Six Classics" including "Three Hundred Poems", and even all the opinions and opinions of ancient and modern sages can be summarized with "thinking without evil" ,Summarize.

Ask the heart, the heart. The master said: "'The way of the willful' is the mind of the Tao; but the meaning of some people is the human heart. The mind of the Tao is soundless and odorless, so it is called 'micro'; walking according to the human mind, it will be There are many unstable places, so it is called 'Wei Danger'." Ask Mr. about Dao Xin and human mind. Mr. said: "'The Tao of the willful' is the heart of the Tao. If some selfish desires are added to it, it is the human heart. The heart of the Tao is originally silent and tasteless, so it is said to be 'micro'; doing things according to the human heart will cause a lot of instability. place, so it is said 'only danger'."

Wang Yangming believes that the Tao mind is the highest state of the mind, which is not mixed with human selfish desires, but reflects the way of heaven and the principles of heaven. Because the latter is metaphysical ("soundless and odorless"), it is said that "the mind of the Tao is only subtle"; on the contrary, the human heart It is the actual state of the heart, which is mixed with human selfish desires and shows various human shortcomings ("unsettled places"), so it is said that "the human heart is only in danger." Question: "'Below the average person, you can't speak up'. If a foolish person talks with him, if he doesn't make progress, what's more, if he doesn't speak with him, is it okay?"

The master said: "If you are not a saint, you will never talk to each other. The heart of a saint is not to be worried. Everyone is a saint. It's just that people have different aptitudes, so teaching can't be ignored. Those who are below the average level can talk to him about their nature and their fate. It’s not worth it, and I have to think about him slowly.” Asked Mr.: "Above, Confucius said: 'Below the average person, you can't speak up'. If a stupid person teaches him profound principles, he will not make progress, let alone not teach him at all. Is this possible?"

The teacher said: "It's not that the saints don't teach them at all. What the saints worry about is that everyone can't be a saint. It's just that people have different aptitudes, so the teaching methods are different. For those who are below the middle level, teach them when they come up." Talking about sex and fate, he will not understand, so we have to start from simple knowledge little by little, and slowly enlighten and enlighten him." Both Wang Yangming and Confucius believed that people have different aptitudes, and we should pay attention to teaching according to the individual, and different content should be taught according to the different aptitudes of individuals.Those with above-average intelligence can teach him more difficult and profound questions; those with below-average intelligence can only teach him some relatively simple knowledge.

A friend asked: "What if you don't remember when you read?" The master said: "As long as you know, how do you remember? You need to know, it's already falling into the second meaning, as long as you know your own body. If you want to remember, you don't know; if you want to know, you don't know your own body." Question: "'The dead are like this', does it mean that one's mind is lively?" The master said: "Of course. It is necessary to use the kung fu of conscience from time to time. Only then can the land be lively and lively, and just like other rivers and rivers. If it is interrupted for a moment, it will not be similar to the heaven and the earth. This is the extreme of learning, and only the saints are like this."

A fellow student asked his husband, "I can't read books, what should I do?" The teacher said: "You only need to read to understand the truth, why do you have to memorize it? In fact, reading the book is a second-class requirement. The most fundamental thing is to brighten your own heart. If you only want to remember, you have not read it." Understand the book; if you only seek to understand the book, you will not be able to brighten your own mind." Ask Mr.: "The 'death is like this' in the text, does this sentence mean that my mind is lively and lively?" The master said: "It is like this. You must always exercise your conscience to be lively and like a river that flows continuously. If there is a momentary interruption, it will be different from the vitality of heaven and earth. This is the key to learning. Saints are just like that." What Wang Yangming refers to here is the "lively" mind, and the knowledge is constantly explored inwardly, and the final point of implementation is the "self-nature".According to Wang Yangming, "This is the place where learning is at its peak." Ask the chapter of "People with lofty ideals and benevolent people". The master said: "Just because people in the world place too much importance on life and destiny, whether they should die or not, they must subvert and pervert to preserve it, so as to throw away the principles of heaven and cruelty. Why not do it? If you violate If you understand the principles of heaven, you will be no different from animals, and you will be born in the world for hundreds of thousands of years, but you will only be animals for thousands of years. Scholars must see clearly in these places. Bigan and Long Pang are only for him to see clearly. So those who can achieve him.” Ask Mr. "Chapter for People with lofty ideals" question. The master said: "Because people in the world value life too much, they don't ask whether they should die or not, they must be wronged to save their lives, so they put aside the principles of heaven. What can't be done if they have the heart to hurt the principles of heaven? If you do something against the laws of heaven, you are like a beast. Even if you live in the world for thousands of years, you are just a beast for thousands of years. Scholars must see clearly in these key points. Bigan, Long Pang, Only because they can see clearly can they achieve their eternal benevolence." Wang Yangming believes that "people with lofty ideals and benevolent people" should "see through life and death".Therefore, he emphasized that it is necessary to be able to see through "death is not worthy of death", if it is death, it is worthwhile to die.If you are afraid of death when you should die, ignoring your conscience and harming the principles of heaven, this kind of "stealing life" is nothing more than a beast. Question: "Uncle Wushu slandered Zhongni, how can the great sage not be immune to slander?" The master said: "How can a sage avoid those who slander from outsiders? People only value self-cultivation. If you are truly a sage, even if everyone slanders him, they will say that he won't catch him. But if the sun is covered by clouds, how can you lose the sun?" If he is a person like Gong Sezhuang, who is neither firm nor sympathetic, even if no one talks about him, his wickedness will eventually be exposed. So Mencius said: "There is destruction of seeking perfection, and there is a reputation of being unprepared." 'How can you avoid reputations and bad reputations? You only need to study on your own." Ask Mr.: "There is a record of 'Uncle Sunwu Destroying Zhongni'. How can such a great saint be immune to others' slander?" The Master said: "Slander comes from outside, and it is inevitable even for saints. People should only pay attention to self-cultivation. If you are really a saint, even if everyone else slanders him, you can't blame him. What else? This is like floating clouds covering the sun. How can it really damage the brilliance of the sun? If he looks humble and dignified on the outside, but his heart is vacillating, even if no one speaks ill of him, the evil in his heart will be exposed sooner or later. Therefore, Mencius said "There is a reputation for perfection, but there is a reputation for not being safe." The reputation comes from the outside world, how can you avoid it? As long as you can cultivate yourself, what can you do with the reputation from outside?" Wang Yangming emphasizes self-study, self-examination, and self-knowledge, and he emphasizes acting in accordance with morality wholeheartedly, and he is relatively indifferent to external criticism.He believes that praise and reputation are external, and they are not harmful to oneself at all, just like floating clouds are not harmful to the sun, so a gentleman only values ​​self-cultivation, and does not need to care about other people's temporary laughter. Liu Junliang wants to meditate in the mountains. The master said: "If you seek tranquility with a heart that dislikes foreign things, you will develop an air of arrogance and indolence instead. If you do not tire of foreign things, it is good to return to a quiet place to cultivate." Liu Junliang wants to meditate in the mountains. The master said: "If you seek in a quiet place with a heart that hates things, you will develop arrogance and sloth. If you go to a quiet place to cultivate with a heart that is not tired of things, that's fine." Wang Yangming believes that meditation practice is not the key point, and the real skill is the conscience of the heart and things.If you understand "quietness" as an aversion to foreign things and no response to things, then it will be like what Zhu Xi said: "If the matter comes first, but you want to be quiet at home, and you refuse to do so, your heart is dead." .” Wang Ruzhong and Sheng Zeng sat in attendance. Master held the fan and ordered: "You use fans." Sheng Zengqi said to him, "I dare not." The master said: "The learning of the sages is not such a bondage and suffering, and it is not pretending to be Taoism." Ruzhong said: "Look at the chapter 'Zhongni and Zeng Dianyanzhi' for a brief look." The gentleman said: "Of course. From this chapter, how magnanimous the saint is, and how generous and comprehensive the atmosphere is. And as a teacher, ask the disciples who are interested in the group, and the three disciples have all rectified. How crazy is it to speak up? When it comes to expressing ambition, and not asking the teacher's eyes, it is all madness. It is set in Yichuan, or scolding has started. The sage praised him again, what kind of appearance? The sage teaches people, not a bondage It’s common to do everything. Just like a madman achieves him from the madness, and a humble man achieves him from the humble, how can people get the same talent?” Wang Ruzhong and Huang Shengzeng sat with Mr. The master gave them the fans and said, "Use your fans!" Huang Shengzeng hurriedly stood up and said respectfully, "Don't dare, dare not!" The master said: "The knowledge of Confucian sages is not so restrained and painful. There is no need to pretend to be a hypocritical Taoist." Wang Ruzhong said: "This can be roughly seen from the chapter about Yanzhi in Confucius and Zeng's point." The master said: "It is like this. From this chapter, we can see how broad and broad-minded a sage is. Confucius asked his disciples about their aspirations, and Zilu, Ran Qiu, and Gong Xihua all answered seriously. But he didn’t care about it, and he ran to the side and groaned, what a madness! When he talked about his ambition, he didn’t answer the teacher’s question directly, and talked wildly. Suppose this happened in Cheng Hao He may have been reprimanded a long time ago, but Kong Shengren praised Zeng Dian, what a boldness this is! The sage educates people, not sticking to a pattern, and when encountering a wild personality, he will be successful from the advantages of madness. The ones who are introverted will achieve him from the advantage of being clean and self-sufficient, how can people's talents and temperament be the same?" Here, Wang Yangming started from using fans, and talked about Confucius' mind and educational methods.Confucius educates students not to make everyone behave in the same way, but to vary from person to person, so that everyone's characteristics can be expressed.Wang Yangming also believes that as long as students retain their inner conscience, it doesn't matter how they behave.Both the anti-maniac and the hooligan can achieve him by exerting their advantages. Mr. Lu Yuanjing said: "Yuanjing's youth also wants to understand the five classics, and his aspirations are also good. But the sage teaches people, I am afraid that people are not easy, what he said is simple rules. Looking at it with the mind of today's people who love to learn, they are like saints. Teaching people is bad." The master said: "Confucius did everything without knowing it, and Yan Zi did not know anything about it. It is the true blood of the holy learning." The husband said to Lu Yuanjing: "Although you are young, you still want to annotate the Five Classics, and your ambition is to learn more. But Confucius only worried that people could not be simple when he taught people. What he said was how to simplify the complicated. It's just that people like to be broad. It seems that Confucius taught it wrong." The master said: "Confucius never wrote about things he didn't understand. There is no one who is not aware of Yan Hui's bad things. This is the true context of the study of sages." Simplifying "knowledge" to make it straightforward and easy to implement is Wang Yangming's important thought. He believes that writings that show people a rough shape is the true expression of "plainness" and innocence. The more complicated the knowledge structure is, the less "quality" The farther the realm, and Confucius and Yan Hui only wrote what they knew and knew, so that people would not be misunderstood, so it became the true context of the holy learning. He Tingren, Huang Zhengzhi, Li Houbi, Ruzhong and Dehong sat in attendance.Mr. Gu said: "Your generation can't improve their knowledge, but they haven't made up their minds." Hou Bi got up and said to him, "Gong is also willing to make up his mind." The master said: "It's hard to say that it can't be established, but it doesn't mean that it must be the aspirational ear of a sage." Confrontation said: "Wishing to stand must be the ambition of a saint." The master said: "You really have the ambition of a saint, and your conscience is endless. If you keep some things in your conscience, don't miss the lanyard, and you don't necessarily have the ambition of a saint." When Hong Chu heard it, his heart was still unconvinced, and he felt terrified when he heard it. He Tingren, Huang Zhengzhi, Li Houbi, Wang Ruzhong and Qian Dehong sat with Mr.The master looked around and said: "Everyone's knowledge has not improved much, mainly because they have no determination." Li Houbi stood up and said, "I am also willing to make up my mind." The master said: "It cannot be said that you have no ambition, but what you have established is not necessarily the ambition to become a saint." Li Houbi replied: "I am willing to make the ambition to become a saint." The teacher said: "If you really have the ambition to be a saint, your conscience must be pure and bright. If there are other worries in your conscience, it is not the ambition to become a saint." When Qian Dehong heard his husband talk about establishing the ambition of a sage, he was still not convinced, but now he heard it with his own ears and felt terrified. Wang Yangming has very strict requirements on his disciples' determination. For him, determination is the ambition to become a saint.If the disciple casually said something about determination, Yangming would severely reprimand him.Disciples under Yangming's sect, they just need to be honest and practical, and they don't have to be quick to talk. Yangming is very clear about the cultivation of his disciples' xinxing. The Master said: "Conscience is the spirit of good fortune. These spirits are born in nature, become ghosts and become emperors. They all come out of this. I don't know what joy there is in the world?" The Master said: "Conscience is the spirit of good fortune. These spirits are born from nature, become ghosts and become emperors. Everything is produced by them, and nothing can be compared with them. If people restore their inner conscience to perfection, there will be no flaws. , I will naturally dance and dance, I wonder if there is anything happier than this in the world?" The realm of "Nothing is opposite to things" is the highest pursuit and ultimate embodiment of Wang Yangming's theory of sincerity.In this holistic and creative realm of music, neither the abstract and universal "reason" nor the specific and individual "emotion" is confirmed or expanded, but a world that contains and integrates reason and emotion. Business is recognized and displayed.The key to the realization of "happiness" is to elevate the mind of the individual self and merge it into the infinite business of heaven and earth. A friend saw something while sitting in meditation, and asked Mr. Chi. The answer said: "When I lived in Chu, I saw that there were many things to understand and understand. The similarities and differences between words and ears were not conducive to gaining. My aunt taught me to sit quietly. A glimpse of the scene for a while is quite effective. Over time, I gradually become fond of silence and dislike movement, and flow into withering. Illness. Maybe it’s for mystical solution and wonderful perception, which is touching to people’s ears. Therefore, I only say “to conscience” recently. Conscience is clear, and it’s good to go to a quiet place to experience it as you like, or to practice things as you go. The essence of conscience is inactive and static , This is the mind of learning. I have compared my Huatou from Chuzhou to the present. It’s just that the word “Zhiliangzhi” is disease-free. Only by breaking the arm of the medical classics can we observe the pathology of people.” A friend realized something during meditation, so he went to discuss it with his husband. The master said: "When I was living in Chuzhou, I saw that the students attached great importance to debates on knowledge and knowledge. What they said was different from what they heard, and it was not easy to obtain true knowledge. Therefore, I taught them to sit quietly. After a period of time, I will check them. It is still quite time-sensitive to enter the country. But over time, it gradually develops the problem of liking the quiet and loathing the moving, and sinking into dryness. Some people focus on mysterious explanations and feelings in order to sensationalize people. Therefore, I just say "to the conscience" recently. ' and no longer mention meditation. Once you understand conscience, you can go to a quiet place to experience it and practice things. The essence of conscience is non-moving and static, which is the key to learning. To solve this problem, from Chuzhou Up to now, I have compared and compared it many times, and found that only the three words 'to conscience' are correct. This is like a doctor who needs to go through long-term training before he can understand human pathology." In the early days, Wang Yangming used meditation to teach people to restrain their minds and assist their virtues. However, after sitting in meditation for a long time, ordinary students tend to fall into the mysterious experience of talking about mysteries, or the shortcomings of liking silence and loathing doing social service.Therefore, after Yangming's middle age, he no longer paid much attention to meditation activities, but directly promoted the psychological cultivation of conscience. A friend asked Kung Fu: "If you want to know this knowledge, you will continue it all the time, and you will feel that you can't take care of all the sensory parts. If you go to deal with the matter, you will feel that it is gone. What can you do?" The master said: "This is only to recognize conscience but not to be true. There is still a difference between inside and outside. I can't help but be anxious about my kung fu here. If I recognize the conscience and the mind, I will be thorough. If you forget both inside and outside, why not forget it here?" Do you have a disagreement?" He also said: "Kungfu is not about grasping the real opportunity, how to get its full brilliance? If you can understand it, you can't help it with your wisdom and understanding. You have to get rid of the dross in your chest, and don't let a hair get on it before you can get it." A student asked Kungfu: "When I do Kungfu, I want this conscience to be continuous and uninterrupted, but when I deal with things, I feel that I can't take care of it. If I feel that my conscience is gone when I deal with things, what should I do?" The husband said: "It's just that the understanding of conscience is not clear enough, so there is a feeling of inconsistency between the inside and the outside. I can't rush for success in my efforts to develop conscience. If I can grasp the dominance of conscience and work hard, I will naturally understand it thoroughly. .When the time comes, you will be able to integrate the inside and the outside, forgetting about things and me, so how can there be a discrepancy between things and things?" The master also said: "If you can't understand the true meaning of conscience through kung fu, how can your heart continue to be full of brilliance? If you want to understand it, you can't just rely on your intelligence and wisdom to understand it. Just block it." In Wang Yangming's view, only through the cultivation of conscience can one gradually achieve the state of forgetting both inside and outside, and thus reach the spiritual state of being one with all things.Therefore, Wang Yangming advocates purifying the mind of the subject so that it can transcend the shackles of selfish desires and minds. The master said: "'The destiny is called nature', fate is nature; 'the way of nature is called Tao', nature is the way; 'cultivating the way is teaching', the way is teaching." Question: "How to say 'Tao is teaching'?" Said: "Tao is conscience. Conscience is perfect, right is returned to others, and wrong is returned to others. Right and wrong only depend on him, and there is nothing wrong with it. This conscience is still your enlightened teacher." Question: "'Don't see or hear' refers to the body, does 'caution and fear' refer to kung fu?" The master said: "Here, you must believe that the original body is invisible, and it is also cautious and fearful. Being cautious and fearful has never added something to the invisible. When you see the truth, it is called cautious and fearful." It is the body, not seeing or not hearing is kung fu, and it is also obtained.” Mr. said: "The fate of 'destiny is nature' is nature. The nature of 'spontaneity is Tao' is Tao. The Tao of 'cultivation is teaching' is teaching." Ask Mr.: "Why is 'Tao is teaching'?" The master said: "Tao is conscience. Conscience is perfect. What is right is right and what is wrong is wrong. Right and wrong are only based on conscience, so that there will be no more mistakes. This conscience is your master." Ask Mr.: "In "The Doctrine of the Mean", does 'not seeing or hearing' refer to the body, and does 'cautious fear' refer to kung fu?" The teacher said: "Here we should believe that the essence of conscience is originally invisible and fearful. Being cautious and fear has never added other things to invisible and unheard. Understand this, even if it is said that cautious fear is The essence of conscience, whether you don’t see it or hear it, is the skill of achieving conscience.” "Caution and fear" and "not seeing or hearing" are "one" rather than "two". As long as people can strive to pursue the ultimate good when they live alone, they can "bring conscience", so that people can maintain their conscience and not be tempted by selfish desires And faint. Ask "knowledge through the way of day and night". The Master said: "Conscience is to know day and night." He asked again: "When a person is fast asleep, his conscience also does not know." Said: "I don't know why you can answer it as soon as you call it?" Said: "Conscience always knows, how can there be a time when you are asleep?" Said: "To rest in the dark, this is also the common sense of nature. At night, the world is chaotic, all shapes and colors disappear, people can't see or hear, and all the orifices are closed. This means that the conscience is restrained for a while. The world is opened, and the common things are exposed. , people also see and hear with their eyes and ears, and all their senses are open. This is when the magical effect of conscience occurs. It can be seen that the human heart is one with the heaven and the earth, so "the upper and lower flow together with the heaven and the earth". Nightmares." Said: "How to use kung fu while sleeping?" The master said: "To know the day is to know the night. Conscience during the day is adaptable without stagnation, and conscience at night is convergent and concentrated. Dreams are omens." He also said: "Conscience is the body when the night air is emitted, because it is free from material desires. When scholars want to make things disturbed, they are always like night air, which means 'knowing through the way of day and night'." Ask Mr. "How do you understand the phrase 'knowing through the way of day and night'" in the book. The master said: "Conscience originally knows day and night." Then asked Mr.: "When a person is deeply asleep, the conscience is also unconscious." The master said: "If you have no consciousness, why do you answer when you call?" Ask the Master: "If conscience is common knowledge, how can there be times when you are fast asleep?" The master said: "It is natural to rest at night. At night, the sky and the earth become chaotic, and the shapes and colors of all things disappear. People's eyes and ears can't see or hear, and the seven orifices are all at rest. At this time, the conscience converges. Moment. At dawn, all things appear, people can hear sounds, see shapes and colors, and the functions of the seven orifices return to normal. This is when the magical effect of conscience begins to occur. From this we can see that the human heart and the celestial body are originally one. That's why Mencius said, 'Up and down flow with the heaven and the earth'. Today's people are not good at resting at night, either they are sleepy, or they are cranky and have nightmares." Ask the master: "How to use kung fu while sleeping?" The master said: "If you know how to use kung fu during the day, you will also know how to use kung fu at night. During the day, the conscience is unrestricted, and at night, the conscience is restrained and cohesive. Dreams are the omens." The master also said: "Conscience that is released under the night air is the essence of conscience, because it does not have the slightest material desire mixed in it. A scholar should still be like the night air when things are troubled, that is, 'knowledge through the way of day and night'. " Wang Yangming believes that the human heart and the heaven and the earth are one, and conscience and the heaven and the earth blend without hindrance.As an existent in the political society, he has the ideal of order of "all things are one", eliminates the gap with the co-existing, and breaks the boundaries between the other and himself, so as to bring "benevolence" to the level of social life, and then in the state of existence. It is also Wang Yangming's hope to achieve a good life for mankind to realize the inseparability of people, self, and things. The master said: "The immortals talk about emptiness, how can a sage add a little bit of reality? When Buddha talks about nothing, how can a sage add a little bit of nothing? But the immortals say that emptiness comes from health preservation, and Buddha said There is no way to get out of the sea of ​​life and death, but adding these subconsciousnesses to the body, it is not his true nature of nothingness, so that the body has obstacles. The sage just returns the true nature of his conscience, let alone any subconsciousness. The emptiness of conscience is convenient It is the great emptiness of the sky, and the absence of conscience is the formlessness of the emptiness. The sun and moon, wind and thunder, mountains and rivers, and people's objects, all of which have appearances and shapes, all appear and prevail in the emptiness and formlessness, and they have never been an obstacle to the sky. Saints I have to follow the flow of my conscience, everything in the world is in the flow of my conscience, how can there be something beyond my conscience, which can hinder it?" Mr. said: "Taoism talks about emptiness, how can a sage add a little bit of reality to emptiness? Buddhism says nothing, how can a sage add a little bit of existence to nothingness? However, Taoism talks about emptiness from the perspective of health preservation. Scientists say nothing is from the sea of ​​suffering from life and death. They add this layer of meaning to the body, which is not the true nature of nothingness, and is an obstacle to the true nature of the heart. What the sages do is to restore the true nature of conscience, let alone Add other meanings. The emptiness of liangzhi is the emptiness of heaven, and the emptiness of liangzhi is the formlessness of emptiness. The sun, moon, wind, thunder, mountains, rivers, people, things, all things with specific shapes and appearances are all Growing and growing in the void and formless, who will become an obstacle to the sky? A sage only complies with the function of conscience, and everything in the world moves within the scope of my conscience. Where can anything outside of conscience become an obstacle? ?” Wang Yangming cited the ontological speculation of Confucianism, Buddhism and Taoism, and raised conscience, which is mainly based on feudal righteousness, to the height of ontology.He declared that conscience is one with all things and that all things are within conscience.The heart, the conscience, and the principles of heaven are interlinked. They are not only the origin of the universe, but also the ruler of all things, and the standard of lofty virtue in the human heart. Or ask: "The Shi clan also strives to nourish the mind, but it is impossible to rule the world if you want it. Why?" The master said: "My Confucianism cultivates the mind. I never leave things behind. I just go with the flow and it will be natural. This is kung fu. Shi Shi wants to get rid of things, see the mind as illusion, and gradually go into emptiness, as if nothing in the world Some negotiating, so it is impossible to rule the world." Or ask "heresy". The Master said: "Those who are the same as fools and fools are called the same virtue; those who are different from fools and fools are called heresies." Someone asked: "Buddhism also attaches great importance to cultivating the mind, but it cannot govern the world based on it. Why?" The teacher said: "Our Confucianism talks about cultivating the mind. We never leave specific things to talk about cultivating the mind. We just follow its natural nature. This is kung fu. Buddhism wants to put an end to things, treat the mind as an illusion, and gradually go away Entering the emptiness, it seems that it has nothing to do with the things of the world, of course, it is impossible to govern the world according to this." Someone asked, "What is heresy?" The Master said: "Those who think the same as foolish men and women are called unity of heart; those who think differently from foolish men and women are called heresies." In Wang Yangming's view, both Confucianism and Buddhism aim at cultivating the essence of mind and nature, but the techniques are different: Confucianism does not separate the mind from things, while Buddhism regards things as illusory and ignores them all, thus falling into emptiness.When someone directly asked about heresy, Yangming did not naturally point to Buddhism and Taoism like most traditional Confucians in the past, but replied that if ordinary people are excluded, it is heresy. The master said: "Mencius does not move his mind, and Gao Zi does not move his mind. The difference is only a tiny bit. Gao Zi only works on his non-moving mind, and Mencius knows it right from the place where his mind does not move. The essence of the mind is not moving. Just because what he did was not righteous, he acted. Mencius didn’t care whether his heart moved or not, he just “gathered righteousness” and everything he did was righteous. Naturally, this heart has no place to move. To move is to grasp this heart and block its endless roots. This is not only useless, but also harmful. Mencius's "collection of righteousness" is naturally nourishing and full, and he is not discouraged and apologetic. He is free and easy , Lively. This is the awe-inspiring spirit." He also said: "The origin of Gaozi's disease can be seen from the principle of 'nature is neither good nor bad'. There is no goodness and no badness in nature. Even so, there is no big difference. But Gaozi insisted on reading it, and he has a nature that is neither good nor bad. Inside. There is good and evil, and if you look at it from the sense of things, there is something outside. But if you look at it from both sides, it will be different. There is no good and no bad, and nature is like this. If you realize it in time, just this sentence will be enough. Not to mention, there is no gap between inside and outside. Gao Zi sees a nature inside and an object outside, so he sees that he has not fully understood his nature." The master said: "The difference between Mencius's unmoving mind and Gao Zi's unmoving mind is only a hair's breadth. Gao Zi only worked on his unmoving mind, while Mencius directly worked on his unmoving mind. The body is originally immobile. Only because words and deeds do not conform to righteousness, the heart will move. Mencius does not discuss whether the heart is moving or not, and just "collects righteousness". If everything is righteous, the heart will naturally have no place to move Gao Zi only wants to keep this mind still, as if he wants to hold down his own mind. In this way, he obstructs the root of this endless heart. This is not only useless, but harmful. What Mencius said Righteousness' Kung Fu can naturally cultivate this heart to be full and full, without any flaws, so that it will naturally be free and flexible, and this is what he called the awe-inspiring spirit." The master also said: "The root of Gaozi's illness is that he thinks that there is nothing good in nature and nothing bad in nature. There is nothing wrong with saying this, but Gaozi regards it too rigidly, so there is a person who is not good at nature. The nature of good and evil is in the heart, there is good and evil, and if we look at things more, there is something outside the heart. In this way, human nature is divided into two aspects, and mistakes will occur. There is no good and no evil, nature is like this It can be realized that as long as this sentence is enough, there is no difference between inside and outside. Gao Zi advocated that nature is inside the heart and things are outside the heart, which is enough to show that he has not seen through human nature." Here, Wang Yangming talked about the subtle difference between Mencius and Gaozi's indifference, and then he talked about "there is no goodness in nature, and there is no badness in nature."He thinks that Gao Zi's viewpoint of "nature is neither good nor bad" is not wrong in itself, but Gao Zi insists on this point and regards good and evil as only caused by external objects, which is one-sided. Zhu Bensi asked: "Only when a person has an imaginary spirit can he have a conscience. Do plants, trees, tiles and stones also have a conscience?" The Master said: "People's conscience is the conscience of grass, trees, tiles and stones. If grass, trees, tiles and stones have no one's conscience, they cannot be grasses, trees, tiles and stones. Is it only the grass, trees, tiles and stones? The conscience of the world and the world cannot be the world. Everything in the world is one with human beings, and the most subtle point of its awakening is a little bit of aura in the human heart. Wind, rain, dew, thunder, sun, moon, stars, animals, vegetation, mountains, rivers, earth and rocks are originally one with human beings. Therefore, all grains, animals, and animals are all It can nourish people, and medicine and stones can cure diseases. It is only because they are in the same breath, so they can communicate with each other." Zhu Bensi asked: "Humans have spirit first, and then have conscience. Do things like grass, wood, tiles, and stones also have conscience?" The Master said: "People's conscience is also the conscience of plants, trees, tiles and stones. If plants, trees, tiles and stones do not have human conscience, then it is impossible to become plants, trees, tiles and stones. Is this not the case with plants, trees, tiles and stones? If the world does not have human It is impossible for conscience to become heaven and earth. All things in heaven and earth and human beings are originally one, and the key to enlightenment is a bit of aura in the human heart. Therefore, grains, animals, etc. can nourish people, and medicines and stones can cure diseases. This is because they are all in one body, so they can communicate with each other." When discussing the relationship between conscience and all things in the world, conscience was endowed with universal significance by Wang Yangming.It emphasizes that human beings and all things in the universe belong to conscience and are unified in conscience.Although it is said here that there is a connection between man and all things, in general it is emphasized that "spiritual intelligence" or "conscience" is the basis for the existence of the ruler of all things. When my husband visited Nanzhen, a friend pointed to the flowers and trees in the rocks and asked: "There is nothing in the world outside my heart. Such flowers and trees bloom and fall in the deep mountains. What does it have to do with my heart?" The master said: "When you haven't looked at this flower, this flower and your heart will go to silence together; when you look at this flower, the color of this flower will become clear for a moment: you know that this flower is not outside your heart." Question: "Adults and things are the same body, how can "University" be thick and thin?" The master said: "The only reason is that it has its own thickness. For example, if the body is one body, if you defend the leader with your hands and feet, do you want to thin your hands and feet? The reason is the same. Animals and vegetation are both loved. If you use vegetation to raise animals, you will endure it." Yes; humans and animals love each other, slaughter animals to feed their relatives and offer sacrifices, swallow guests, and endure it; close relatives and passers-by love each other, like eating bean soup with a basket, if you get it, you will live, if you don’t get it, you will die, if you can’t The best of both worlds, I would rather save my close relatives than passers-by, and I can bear it. This is the right way. As far as my body and my close relatives are concerned, we should not distinguish between each other's strengths. Because benevolence, people and things come from here, it is tolerable here, and it is even more important. Nothing can be tolerated. The so-called thick and thin in "University" refers to the natural order of conscience, which cannot be surpassed, and this is called righteousness; following this order is called etiquette; knowing this order is called wisdom; this is the order from beginning to end , it’s called a letter.” 又曰：“目无体，以万物之色为体；耳无体，以万物之声为体；鼻无体，以万物之臭为体；口无体，以万物之味为体；心无体，以天地万物感应之是非为体。” 先生游览南镇，一位朋友指着山岩中的花树问：“先生认为天下没有心外之物，比如这些花树，它在深山中自开自落，与我的心有何关系呢？” 先生说：“你未观赏这树上的花时，此花与你的心同样寂静。你来欣赏这树上的花时，花的鲜艳就被你感知了，从这儿就该知道此花不在你的心外了。” 有人问：“大人与物同为一体，而《大学》中为什么又说厚薄呢？” 先生说：“只因为道理自然有厚薄。例如，人的身是一体的，用手脚去捍卫脑袋和眼睛，难道是刻意地要看轻手和脚吗？而只是从道理上讲就应该如此。同样，对禽兽和草木一样有着爱，但是却拿草木去养禽兽，又怎忍得？对人和禽兽一样有着爱，但宰杀禽兽去孝养亲人、祭祀祖先、招待宾客，人心又怎忍得？对至亲和路人一样有着爱，但如果你只有一碗饭，得到就能活，得不到就会饿死，在此无法两全的情形下，你先去救亲人，而不救路人，人心又怎忍得？等等这些，都是因为从道理上讲应该如此。至于我自己和骨肉至亲，更不能分厚此薄彼。所以仁民爱物都是从这个简单道理出发的，若此处能忍心，则会无所不忍了。《大学》上说的'其所厚者薄，而其所薄者厚，未之有也！'实乃良知上的自然条理，不可逾越，这就是所谓的义。遵循这个秩序，就称为礼；明白这个秩序，就称为智；始终坚持遵守这个秩序，就称为信。” 先生又说：“眼睛没有本体，它就以万物之色作为本体；耳朵没有本体，它就以万物之音作为本体；鼻子没有本体，它就以万物之气味作为本体；嘴巴没有本体，它就以万物的味道作为本体；心灵没有本体，它就以天地万物感知的是非作为本体。” 王阳明认为，心与物同体，物不能离开心而存在，心也不能离开物存在。然而，人与物的价值却有高下之别。当我们作道德实践而出现了义务冲突时，便会选取价值较高者而牺牲价值较低者。这就是阳明所理解的《大学》的厚薄之道。阳明又认为，“物”作为“心”的认识对象而存在，是因为“人心与物同体”，“心”与“物”有某种互相感应的能力。 问“夭寿不二”。 先生曰：“学问功夫，于一切声利嗜好俱能脱落殆尽，尚有一种生死念头毫发挂带，便于全体有未融释处。人于生死念头，本从生身命根上带来，故不易去。若于此处见得破，透得过，此心全体方是流行无碍，方是尽性至命之学。” 问先生怎么理解“夭寿不二”。 先生说：“做学问的功夫，可以把一切的声名、利禄、嗜好等抛诸脑后。然而，若仍有一种贪生怕死的念头存留在心，那么学问功夫就一定会有融会贯通不到之处。人的生死之念，原本是从生身命根上带来的，因此不能轻易去掉。如果能把生死看透，人心就会流转无碍，才是尽性知命的学问。” 王阳明受到当权太监刘瑾的排挤，躲过了层层追杀，远赴偏远山区龙场驿站任职，在那里他缺衣少穿，生活艰苦，这种情况下，他先是悟进退之道、“生死之念”，之后才能透升上去达到对天理、性命的彻悟。而正是基于这种心与理、人道与天命的贯通，王学才被人又评价为“尽性至命之学”。 一友问：“欲于静坐时，将好名、好色、好货等根，逐一搜寻，扫除廓清，恐是剜肉做疮否？” 先生正色曰：“这是我医人的方子，真是去得人病根。更有大本事人，过了十数年，亦还用得着。你如不用，且放起，不要作坏我的方子！”是友愧谢。 少间曰：“此量非你事，必吾门稍知意思者为此说以误汝。”在座者皆悚然。 有位朋友问：“想要在安静打坐时将好名、好色、好货等病根儿逐一搜寻出来扫除廓清，只怕又是割肉疗伤吧？” 先生严肃地说：“我这可是医治人心的药方，能完全铲除人的病根。即使他的本领再大，过了十数年也还是用得上。你如果不想用，就收起来，不要败坏我的药方。”这位朋友十分惭愧地向先生道了歉。 过了一会儿，先生说：“这恐怕也不是你的错，一定是那些对我的主张略懂一些的学生对你讲的，这倒是耽误了你。”满座学生谁都不敢吭气。 王阳明也有回答不了的问题。他本是极有涵养的人，平日讲学，任如何问难，总是勤勤恳恳地讲说，这里为何动气？剜肉做疮怎样讲？肉喻天理，疮喻人欲，剜肉做疮者，误天理为人欲，去人欲即伤及天理。对方的意思是说：“见了一星之火即扑灭，自然不会有烧房子的事，请问拿什么东西来煮饭呢？换言之，把好货之心连根去尽，人就不会吃饭，岂不饿死吗？把好色之心连根去尽，人类岂不灭绝吗？”这个问法，何等厉害！所以阳明愤然作色。 一友问功夫不切。 先生曰：“学问功夫，我已曾一句道尽，如何今日转说转远，都不着根？” 对曰：“致良知，盖闻教矣，然亦须讲明。” 先生曰：“既知致良知，又何可讲明？良知本是明白，实落用功便是；又不肯用功，只在语言上转说转糊涂。” 曰：“正求讲明致之之功。” 先生曰：“此亦须你自家求，我亦无别法可道。昔有禅师，人来问法，只把麈尾提起。一日，其徒将其麈尾藏过，试他如何设法。禅师寻麈尾不见，又只空手提起。我这个良知就是设法的麈尾，舍了这个，有何可提得？” 少间，又有一友请问功夫切要。 先生旁顾曰：“我麈尾安在？” 一时在座者皆跃然。 有位朋友问，当功夫不真切时怎么办？ 先生说：“学问的功夫，我曾一句话概括完了，现在怎么越说越远，连根基都着不了呢？” 回答说：“致良知是曾经听先生讲过，但没讲明白。” 先生说：“既然你知道致良知，还有什么可讲明的？良知本身就是明白的，你踏实用功便是了，你不愿意用功，只在言语上说，越说越糊涂。” 朋友说：“我正是想让您讲明致良知的功夫。” 先生说：“这也需要你自己探求，我没有其他的办法可以讲。以前有一位禅师，别人来问佛法，他只是把拂尘提起来。有一天，他的徒弟把拂尘藏了起来，想看看他还怎么回答。禅师找不到拂尘，只好空手做出提拂尘的样子。我这个良知就是启发人的拂尘，除此之外，还有什么可提的？” 过了一会儿，又有一个学生问先生致良知功夫的要点。 先生四下看了看说：“我的拂尘在哪儿？” 一时间，在座的人都乐翻了。 功夫不真切应如何救治？阳明认为根本不是知识上如何提供方法的问题，而是心志贯彻与否的问题，因为道德良知人人心中本有，提起即是。但是弟子却以为自己要问的就是良知如何提起的操作细节的问题，因此问得有理，所以还是询问。阳明则讲了禅师的故事，拂尘比喻佛教的本心本性，提起拂尘和提起手都只是说明要提起本心本性，实际下工夫而已，下了工夫之后自然会知晓其中的艰难之关键，而不需要再问更多的细节方法。 或问“至诚前知”。 先生曰：“诚是实理，只是一个良知。实理之妙用流行就是神，其萌动处就是几，诚神几曰圣人。圣人不贵前知。祸福之来，虽圣人有所不免，圣人只是知几，遇变而通耳。良知无前后，只知得见在的几，便是一了百了。若有个前知的心，就是私心，就有趋避利害的意。邵子必于前知，终是利害心未尽处。” 有人就《中庸》上的“至诚之道，可以前知”请教于先生。 先生说：“诚是实理，诚就是良知。实理的流畅运行就是神，它的初始萌动就是几（预兆、苗头的意思），具备诚、神、几的人叫圣人。圣人对预知不怎么重现。祸福降临，圣人也在所难免。圣人只知晓契机，善于应付各种变化而已。良知不分前后，只要看出现在的契机，就能一了百了。如果存个前知的心，那就是私心，就是想要趋利避害。邵子（即邵雍，北宋哲学家、易学家）非常看重前知，就是因为他那趋利避害的私心没有涤除干净。” 王阳明在这里用“良知说”批评了“至诚前知”的思想，认为圣人不贵前知，只是致良知，见几而动，遇变而通，行其所当行，对祸福不存有趋利避害之心。邵雍非常看重前知，心里存有趋避的意思，是私欲的表现，不是圣人境界。王阳明在价值上贬低前知，不以其为圣人的至诚之道，但也没有明确否定前知的存在。 先生曰：“无知无不知，本体原是如此。譬如日未尝有心照物，而自无物不照，无照无不照，原是日的本体。良知本无知，今却要有知。本无不知，今却疑有不知，只是信不及耳。” 先生曰：“'唯天下之圣为能聪明睿知'，旧看何等玄妙，今看来原是人人自有的。耳原是聪，目原是明，心思原是睿知，圣人只是一能之尔，能处正是良知。众人不能，只是个不致知。何等明白简易！” 先生说：“无知无不知，本体就是如此。这好比太阳，它没有刻意要去照射宇宙间万物，但又无物不照射。因此，无照无不照，原就是太阳的本体。良知本来是无知的，如今却要它有知；良知本来是无不知的，如今却怀疑它有不知。这些都是因为没有完全相信良知罢了。” 先生说：“《中庸》中的'唯天下之圣为能聪明睿知'这句话，以前看时觉得是何等玄妙。如今看来，现在才晓得原来聪明睿智是人人所固有的。耳原本就聪，目原本就明，心原本就睿智，圣人只是能够一一做到罢了，之所以能够做到是因为他能致良知；普通人不能做到这点，只是因为不能致良知。这是多么简单明显的道理啊！” 致良知，要认识到良知本体原本就具有二重性。良知正如太阳一般根本上无知也无善恶，知善知恶只是它的发用。普通人如果能致良知，也就和圣人一样，能够“聪明睿知”了。 问：“孔子所谓'远虑'，周公'夜以继日'，与'将迎'不同。何如？” 先生曰：“'远虑'不是茫茫荡荡去思虑，只是要存这天理。天理在人心，亘古亘今，无有终始。天理即是良知，知思万虑，只是要致良知。良知愈思愈精明，若不精思，漫然随事应去，良知便粗了。若只着在事上茫茫荡荡去思，教做远虑，便不免有毁誉、得丧、人欲搀入其中，就是将迎了。周公终夜以思，只是'戒慎不睹，恐惧不闻'的功夫。见得时，其气象与'将迎'自别。” 有人问：“孔子所说的远虑，周公的夜以继日思虑善否，与迎来送往有什么区别？” 先生说：“远虑并不是不着边际地去思考，只是要存这个天理。天理自在人心，且亘古亘今，无始无终。天理即是人的良知，千思万虑的目的不过是致良知。良知是越思索越精明。若不深思熟虑，只是随随便便地随事情转，良知就变得粗陋了。但如果你只是在具体事上不着边际地思考，就自以为是远虑了，就不免有毁誉、得失、私欲掺杂其间，也就和迎来送往没区别了。周公的夜以继日思虑善否，其实是'戒慎不睹，恐惧不闻'的功夫。认识了这一点，自然就知道周公的气象与迎来送往之别。” 天理即是良知是“知是行的主意”的进一步深化和发展，是从“良知即心之本体”的角度来阐明良知何以成为检验是非善恶的根据的。此乃良知之体。 问：“'一日克己复礼，天下归仁'，朱子作效验说，如何？” 先生曰：“圣贤只是为己之学，重功夫，不重效验。仁者以万物为体。不能一体，保己是私未忘。全得仁体，则天下皆归于吾仁，就是'八荒皆在我闼意'。天下皆与，其仁亦在其中，如'在邦无怨，在家无怨'，亦只是自家不怨。如'不怨天，不尤人'之意。然家邦无怨，于我亦在其中，但所重不在此。” 问先生：“在中，孔子说'一日克己复礼，天下归仁'这句话，朱熹说这是关于效验的学说，这种说法对吗？” 先生说：“孔子对于自己的克己之学说，重视功夫而不重视效验。仁者与万物为一体。不能一体的，是自己的私欲还没有克除干净。自己成全了仁的本体，那么，天下都将归于我的仁中，也就是'八荒皆在我闼'的意思。天下都能做到仁，我的仁也在其中了。比如'在邦无怨，在家无怨'，说的也是自身没有怨恨，一如'不怨天，不尤人'的意思。但是，家邦皆无怨，我也就在其中了。只是，这不是该重视的地方。” “为己”就是实现人的目的，“功夫”