Chapter 26 Chapter Twenty Six

As mentioned in Chapter 24, Lu Wang School, also known as "Xin Xue", was initiated by Cheng Hao and completed by Lu Jiuyuan and Wang Shouren.Lu Jiuyuan (1139-1193), known as Mr. Xiangshan, was born in Jiangxi Province today.He and Zhu Xi were friends, but their philosophies differed in every respect.They conducted oral and written debates around major philosophical issues, which aroused great interest from people at that time. It is said that both Lu Jiuyuan and Wang Shouren had personally experienced epiphany, and then firmly believed in the truth value of their thoughts.One day, Lu Jiuyuan "read the word "universe" in an ancient book, and the interpreter said: "The four directions are called the universe, and the past and the present are called the universe." The internal affairs of the universe." (Volume 33 of "The Complete Works of Xiangshan") and said: "The universe is my heart, and my heart is the universe." (Ibid., Volume 36)

Zhu Xi agreed with Cheng Yi's statement that "nature is reason", but Lu Jiuyuan's answer was "heart is reason" (ibid., volume 12).There is only one space between the two sentences, but there are fundamental differences between the two schools of thought.As we saw in the previous chapter, in Zhu Xi's system, Xin is considered to be the embodiment of Li and also the embodiment of Qi, so Xin and abstract Li are not the same thing.So Zhu Xi could only say that nature is reason, but not that heart is reason.But in Lu Jiuyuan's system, it's just the opposite. He believes that the mind is reason, and he thinks that the distinction between mind and sex is purely a literal distinction.Regarding this difference in characters, he said: "Today's scholars read books only to understand characters, let alone seek blood. For example, emotions, nature, heart, and talent are all common things, and words are occasionally different." (Ibid., volume thirty-five)

However, we have seen in the previous chapter that Zhu Xi's distinction between mind and nature is not a literal distinction at all; from his point of view, such a distinction does exist.However, the reality Zhu Xi saw was quite different from the reality Lu Jiuyuan saw.In Zhu Xi's view, there are actually two worlds, one is abstract and the other is concrete.In Lu Jiuyuan's view, there is actually only one world, which is the heart (the heart of the individual) or "heart" (the heart of the universe). However, what Lu Jiuyuan said only gives us a general idea of ​​what the world system of the School of Mind might be.Only in Wang Shouren's quotations and works can we see a more detailed elaboration of this system.

Wang Shouren (1472-1528), a native of Zhejiang Province today, is usually called Mr. Yangming.He was not only an outstanding philosopher, but also a famous practical statesman.In his early years, he sincerely believed in Cheng Zhu; in order to practice Zhu Xi's teachings, he once made up his mind to use up the principles of poor bamboo.He concentrated on "checking" the "thing" of bamboo for seven days and seven nights, but found nothing, and he became tired and sick.In great disappointment he had to give up the attempt at last.Later, he was banished by the imperial court to the primitive living environment in the mountains of Southwest China, and one night he suddenly realized.As a result of the epiphany, he had a new understanding of the central idea of ​​"The Great Learning", and he reinterpreted the book based on this understanding.In this way, he completed and systematized the theory of Mind Science.

Wang Shouren's quotations were written and selected by one of his disciples. There is a passage in it that says: "Mr. Self-opening and self-falling, what does it matter to my heart?" Mr. said: "When you haven't looked at this flower, this flower and your heart have returned to silence. When you look at this flower, the color of this flower suddenly becomes clear. You know that this flower is not here. Out of your heart." (Part 2, Volume 3 of "Wang Wencheng Gongquan Shu") There is another passage that says: "Mr. said: 'Look at the middle of heaven and earth, what is the heart of heaven and earth?' Confrontation: 'I have heard that man is the heart of heaven and earth.' Said: 'What is human being called heart?' Confrontation:' It's just a spirit.''It can be seen that there is only this spirit in the middle of the sky. People only separate themselves for their bodies. My spirit is the ruler of the heaven, earth, ghosts and gods.... The world, ghosts, gods and all things, leave my spirit There is no heaven, earth, ghosts, gods, and myriad things. My spirit is separated from heaven, earth, ghosts, gods, and myriad things, and there is no my spirit. This is how it flows in one breath, how can it be separated from him?" (Ibid.)

From these passages, we can know what Wang Shouren's concept of the universe means.In his concept, the universe is a spiritual whole, in which there is only one world, which is the concrete and actual world we experience ourselves.In this way, of course, there is no place for the abstract rational world that Zhu Xi emphasized so emphatically. Wang Shouren also advocated that the mind is the reason: he said: "The heart is the reason. There are things outside the mind in the world. Is there a reason outside the mind?" Nature is reason. Therefore, if there is a heart of filial piety, there is the principle of filial piety; if there is no heart of filial piety, there is no reason for filial piety; Is reason beyond my heart?" ("Reply to Gu Dongqiao Shu", Zhong, "Complete Book" Volume 2) From these words, we can more clearly see the difference between Zhu Xi and Wang Yangming, as well as the schools they represent s difference.According to Zhu Xi's system, it can only be said that because of the principle of filial piety, there is a heart of filial piety; because of the principle of loyalty, there is a heart of loyalty to the emperor.But it cannot be said the other way around.But what Wang Shouren said was exactly the opposite.According to Zhu Xi's system, all principles are eternally there, whether there is a heart or not, the principles are still there.According to Wang Shouren's system, if there is no heart, there is no reason.In this way, the heart is the lawgiver of the universe and of all principles.

Wang Shouren used this concept of the universe to give The Great Learning a metaphysical basis.We already know from Chapter 16 that "University" has the so-called "Three Programs" and "Eight Items".The Three Programs are: "Be clear about morality, be close to the people, and be supremely good."Wang Shouren defined university as the study of adults.Regarding "Ming Mingde", he wrote: "A grown-up is one who regards the world as one. He regards the world as one family, and China as one person. If the husband and wife are separated from each other, he is a villain. An adult can use The heaven, earth, and all things are one, and it is not intentional. The benevolence of his heart is to be one with the heaven, earth, and all things. It is not only the heart of an adult, but the heart of a small person is also like this. He cares for the ears of a child. That's why When you see a child in the well, you must have a heart of fear and compassion. This is the benevolence and the child are one. The child is like a person of the same kind. When you see the wailing of birds and beasts, you must have a heart of intolerance. This is the result of his benevolence. Birds and beasts form one body....It is the benevolence of one body, even the heart of a small person must have it. It is the nature rooted in the destiny, and the natural spirit is not ignorant. That is why it is called Mingde. ...Therefore, if one is not covered by selfish desires, even though the heart of a small person is small, the benevolence of one body is just like that of a person. Once covered by selfish desires, even though the heart of a big person is narrow and narrow, it is like a small person. The old man is a scholar of adults, but he only needs to get rid of his selfish desires, so as to understand his own virtue, and restore his original nature of the unity of heaven, earth and myriad things; it is not something that can be added outside the body." ("Da Dao") Learning", "Complete Book" Volume 26)

Regarding "being close to the people", he wrote: "Those who are clear about virtue establish the body of the unity of heaven, earth, and everything; Also. Kiss my father, the father of people, and the father of all people in the world, and then my benevolence will become one with my father, the father of people, and the father of people in the world. It is beginning to be clear.... Monarchs and ministers, couples, friends, even mountains and rivers, gods, ghosts, birds, animals, plants, and trees, all have a close relationship with each other, so as to achieve the benevolence of one body. Then my Ming virtues will be clear, and I will truly be able to The heavens, the earth, and all things are one." (ibid.)

Regarding "stopping at the ultimate good", he wrote: "The ultimate good is the one who is virtuous and close to the people. The nature of destiny is purely good, and its spirit is not ambiguous. The discovery of the best is true. The essence of morality is the so-called virtuous one. The discovery of the highest goodness is true or non-non-non-non-non-non-non-non-non-intuitive, weighty or thick, changing with feeling and response, and it is always in the nature. It is the people of Yi Things are extremely extreme, and it is not allowed to add or damage them. If there are few suggestions to add or damage them, it is selfish and small wisdom, not the best." (Ibid.)

In this way, the Three Programs boil down to one program: Ming Mingde.Mingde is nothing but the nature of my heart.All people, good or evil, have this heart fundamentally. This heart is the same. Selfish desires cannot completely cover this heart. When we make direct instinctive reactions to things, this heart always reveals itself. "When you see a child entering a well, you must have a heart of fear and compassion" is a good example to illustrate this point.Our initial reaction to things makes us know naturally and spontaneously what is right and what is not.This kind of knowledge is the expression of our nature, which Wang Shouren called "conscience".All we need to do is follow the instructions of this knowledge and move forward without hesitation.For if we seek excuses for not obeying these instructions at once, we are doing something to our conscience, and we are thereby losing the highest good.This behavior of looking for excuses is Xiaozhi born of selfish intentions.We have already seen in Chapters 23 and 24 that both Zhou Dunyi and Cheng Hao put forward the same theory, but what Wang Shouren said here gives this theory a more metaphysical basis.

It is said that when Yang Jian (died 1226) met Lu Jiuyuan for the first time, he asked, "What is original mind?" It may be mentioned by the way that "original mind" was originally a Zen term, but it has also become a term used by Lu Wang School of Neo-Confucianism.Lu Jiuyuan quoted the "four ends" of "Mencius" as an answer.Yang Jian said that he had read this passage when he was a child, but he still didn't know how to be true.At this time, Yang was the director of Fuyang, and he had to work during the conversation, which broke a lawsuit about selling fans.After finishing the work, he turned to Lu Jiuyuan and asked this question again.Lu said: "When you hear about the Duanfan lawsuit, those who are right know it is right, and those who are not know what it is wrong. "Yang Dunwu worshiped Lu as his teacher (see Volume 18 of "Cihu Posthumous Letter"). There is another story that a disciple of Wang Shouren caught a thief in his room at night.He told the thief about conscience, the thief laughed and asked him: "Please tell me, where is my conscience?" , why don’t you take off your trousers too?” The thief hesitated, and said: “This, it seems not very good.” He shouted at the thief: “This is your conscience!” The story does not say whether, through the conversation, the thief had an epiphany.But it and the previous story both use the standard method of Zen to teach people to awaken.The two stories show that everyone has a conscience, which is the expression of his original heart, through which he directly knows what is right and what is wrong.By nature, everyone is a saint.This is the reason why Wang Shouren's disciples used to say "the streets are full of saints". This sentence means that everyone has the potential to be a saint.He may become a practical saint if he does what his conscience dictates.In other words, what he needs to do is to put his conscience into practice, or to use Wang Shouren's terminology, "to develop conscience".therefore. "To Conscience" became the central concept of Wang Xue, and Wang Shouren only talked about these three words in his later years. "University" also talks about "eight items", which are eight steps for self-cultivation.The first two steps are "extending knowledge" and "investigating things".According to Wang Shouren, "extending knowledge" means "extending conscience".Self-cultivation is nothing more than following one's own conscience. Regarding the interpretation of "gewu", Wang Shouren is different from Cheng Yi and Zhu Xi.Wang Shouren said: "The character is the right thing", "the thing is the matter." ("University Questions", "Complete Book" Volume 26) He believes that the method of Buddhist meditation cannot be used to achieve conscience.Conscience must be passed through everyday experience in dealing with ordinary affairs.He said: "What comes out of the heart is the intention.... The place where the intention is is the thing. If the wish lies in serving the relatives, that is, serving the relatives is a thing; the intention is in serving the king, that is, serving the king is a thing." (Part 1 , "Complete Book" Volume 1) There are right and wrong in things, once right and wrong are determined, conscience will know it directly.If our conscience knows something is right, we must sincerely do it; if our conscience knows something is wrong, we must sincerely refrain from doing it.Such a business, at the same time to conscience.There is no other way to "enhance conscience" except for business. This is the reason why "University" says "to know in the investigation of things". The next two steps of the "eight items" are "sincerity" and "righteousness".According to Wang Shouren, sincerity is the business, the conscience, and everything is done with sincerity.If we look for excuses and do not follow the dictates of our conscience, we will be dishonest.This kind of dishonesty is the same thing as Cheng Ying and Wang Shouren's "selfish use of wisdom".Sincerity means righteousness; righteousness is nothing but sincerity. The remaining four steps are self-cultivation, family harmony, state governance, and world peace.According to Wang Shouren, self-cultivation is also for conscience.Because without a conscience, how can one cultivate oneself?In self-cultivation.What else is there to do but raise your conscience?To be confidant, one must be close to the people; among the close to the people, what else can be done besides regulating the family, governing the country, and pacifying the world?In this way, the eight items can be finally boiled down to one item, which is to conscience. What is conscience?It is nothing but the inner light of our hearts, the inherent unity of the universe, which is what the "University" calls "brightness".Therefore, to achieve conscience is to clarify morality.In this way, the entire "Great Learning" comes down to one sentence: to the conscience. Then quote Wang Shouren's words: "The human heart is the abyss of heaven, which contains everything. It was originally a sky, but it was only obstructed by selfish desires, and the essence of the sky was lost.... Now, I am thinking of my conscience to block this obstacle and go away together. If it is exhausted, the original body has been restored, and it is the abyss of heaven....The knowledge of one section is the knowledge of the whole body; the knowledge of the whole body is the knowledge of one section. It is always the same body." (2, "Complete Book" Volume 3) It can be seen from this that Wang Shouren's system follows the line of the systems of Zhou Dunyi, Cheng Hao, Lu Jiuyuan and others, but it is expressed in a more systematic and precise way.He arranged the outline of "University" into his system so well that he was both confident and convincing. The simplicity and directness of the system and its methods of spiritual cultivation are inherently powerful.What we need most is to first understand that each person has his own original mind, which is integrated with the universe.This understanding, Lu Jiuyuan called "the one who first establishes the greatness", this sentence is borrowed from Mencius.Lu Jiuyuan said: "There are people who commented on me recently: 'There is no trick except for the sentence of "first stand up to the big one".' I heard it and said: 'Indeed. Chapter 24 has already pointed out that, according to the New Confucianism, self-cultivation requires respect; but what is respect?According to Lu Wang's school, we must "stand up to the big one first", and then preserve it with respect.The Lu-Wang School criticized the Cheng-Zhu School for not "establishing the big one first", and starting from the gewu in a fragmented way.In this case, even paying homage will not have any effect on spiritual cultivation.The Lu Wang school compares this method to cooking with a fire, and there is no rice in the pot. However, for this point, the Cheng-Zhu School may answer in this way: If you don’t start with the investigation of things, how can you establish something first? What should you establish?If Gewu is ruled out, then there is only one way to "stand up to the big one first", and that is to rely on epiphany.The Cheng-Zhu School believes that this method is Zen, not Confucianism. In the twenty-fourth chapter, we have seen that Cheng Ying also said that "scholars must first understand benevolence".There is no need to do anything else.You just need to trust yourself and keep going.Lu Jiuyuan's tone is also very similar. He said: "Strengthen and act fast, break through the net, burn the thorns, and destroy the barbarians." (Volume 34 of "The Complete Works of Xiangshan") When doing this, even Confucius' authority does not need Respect.Lu Jiuyuan said: "Learn Gou Zhiben, and I will annotate all the six classics." (Ibid.) We can clearly see that in this respect, Lu Wang School is the continuation of Zen. However, both Lu Wang School and Cheng Zhu School fiercely criticized Buddhism.The same criticism, the two factions still have differences.Zhu Xi said: "Shi Shi said that emptiness is not true. But there must be a reason in emptiness. If you only say that I am emptiness, but do not know that there is a real reason, it will be of no use. For example, a deep pool of clear water is cold and thorough. It seemed as if there was no water, so he said that the abyss was empty. He didn’t touch the cold and warm, and he didn’t know that there was water in it. Shi’s opinion is just like this.” ("Yu Lei" Volume 126) He also said: "Confucianism regards reason as immortal, and Shishi regards god and consciousness as immortal." (Ibid.) In Zhu Xi's view, it is not unfounded for Buddhism to say that the concrete world is empty, because Things in the concrete world are indeed changing and temporary.But there is still reason, and reason is eternal and unchanging.In this sense, the universe is not empty.Buddhism does not know that reason is real because it is abstract; just as some people cannot see the water in the abyss because water is colorless. Wang Shouren also criticized Buddhism, but from a completely different point of view.He said: "The immortals talk about emptiness, how can a sage add a little bit of reality? When Buddhism talks about nothing, how can a sage add a little bit of nothing?" Saying nothing comes from the sea of ​​suffering from life and death. But adding these meanings to the body, it is not his true nature of nothingness, so that there are obstacles in the body. The sage just returns the true color of his conscience, let alone these meanings. … ...the universe and the myriad things are all in the flow of my conscience, how can there be something beyond my conscience that can hinder it?" (Part 2, Volume 3 of "Complete Book") He also said: "Buddhas don't have appearances, but they actually have appearances. My Confucians wear appearances, but they don't actually have appearances. ... [Buddhas] all have appearances for the monarch, his ministers, father and son couples, so they have to escape. For example, my Confucian has a A father and son, give him back benevolence; a king and his ministers, give him righteousness; a married couple, give him farewell. How did you ever write about father and son, king and minister, couple?" (Ibid.) If we follow this argument, we can say that Neo-Confucianism adheres to the basic concepts of Taoism and Buddhism more consistently than Taoism and Buddhism.They are more Taoists than Taoists, and more Buddhists than Buddhists. Note: * The English version is The School of Universal Mind. ——Translator's Note