Chapter 16 Ten Prefaces of Meditation Records Supplementary Preface and Postscript-4

Yan Fu In the long summer of Bingwu, Fang Junqinan and Wei Junfan actually republished "The Three Kinds of Yangming Jiyao", and it was the preface of the preface.Self-recognition is so unworthy, why is it enough to preface Yangming's book?Therefore, even though he grudgingly responded, he did not reciprocate.When I met him on the river in winter, Wei Jun thought again, and said: "You can't publish a book without a sequence." If you can't get the speech, you say: "What a shame! Yangming's book, don't wait for the sequence!" Fu Yangming's study is mainly for conscience.And it is a program that focuses on the unity of knowledge and action, and what must happen.His words are not only detailed, but also manifested by merit due to fate.In the end of the Ming Dynasty, he was tamed until the Zhao Dynasty, and he was often a scholar and master.In recent times, scholars who have only a half-knowledge in the contention of different schools of thought conceived the idea of ​​despising Cheng and Zhu. It may even be said that the weakness of our country is due to the academics of Luo and Fujian.Du Yangming's learning is simple, quick and easy, and brilliant people often like it.It is also said that the great masters of the Japanese Restoration all took Wang Xue as their guide, so they worshiped Yan Erjia.However, Yangming's learning has been studied in detail and believed in in the world, why is it so dishonest to reorder his books!

Although, I wrote the book, because I also know its meaning in my heart, and if I don't follow the crowd to discuss it, I can be a warning to the world.The so-called learning in our country, since the late Zhou, Qin, and Han Dynasties, has been inseparable from words and scripts.Ask him to look up and look down, take the body close up, and take things far away, as the Westerners say, learning from nature, there are not many people.The writers of words and ci, the ancients' words and writing, are also dedicated to learning, so they are extremely disadvantageous, they are fragmented, they are chasing after the end, they are not only limited to the ruins but also limited to teaching.As for what you get, you may ask my heart without peace of mind, or let it go all over the world without approval.If this is the case, it is not as good as the use of screens to remove the eyes and ears, watching and listening, and returning to seek all the square inches, and there will be encounters suddenly.This is why Bodhidharma has such unsacred words, and why Zhu Zi hated blindness and abolishment in his later years, and why Yangming, after living in the barbarians, taught others only by the one who stood up to him first.

But good scholars are not.Learning from words and writing, so as to accept what the predecessors have obtained, is to learn from nature.natural what?The body and mind inside, the events outside, carefully observe and examine, and what you get may exceed the words and words of the speaker.Then the thinking is getting better day by day, and the benefits of giving birth to each other among people are better prepared by my new knowledge.This is the reason why Tianyan evolves, and why there is no civilization in the world.Those who know are the same as those in the human heart; those who are rational are those who must treat things and then form them.That's why what I feel in my heart must prove the appearance of all things and then get its sign.The necessity of fire, rationale?Prince Gu Shi was born before the Suiren family, so it is not necessary to ask for his whole heart to get it right.The prince once said: "My heart is reason, and there is nothing outside of it in the world." He also said: "If you serve your father, you will get the principle of filial piety without being with your father; if you serve your king, you will get the principle of loyalty without being with the king." ” That’s what he said, but Gai used Mencius’s saying that everything is prepared, and he didn’t realize that his words were concealed.Today, if the water is turbulent and rocks are in the way, and there is a bang, it is useless to seek the sound from the water and the rocks. Looking at the impact of the two, the reason why the sound is so is right.Therefore, those who are ethical should treat those who are later shaped.Make heaven and earth open, and nothing can connect to my heart.At this time, the heart is invisible, so what is the so-called reason?If it is true, it will not be stolen by sycophants, and it is willing to be a friend of Yangming.Although, the prince's sense of compassion for heaven and earth, as seen in the first book written by Nie, is really not something that lingers around in a lowly manner, and he talks about it endlessly.Those who are so safe in the world come out, and today's world has changed!

Wei Jun waited for my words to be urgent, so he made miscellaneous remarks and wrote them by post. (Recorded from "Wang Yangming Collection", published by Shanghai Qunxue Society in the 15th year of the Republic of China) Zhang Binglin Perfect people are impermanent to teach, so Confucius is the family of generosity.Heart fasting, self-denial, and Yan's family, can make sitting and forgetting not change the joy.The second is like Ran and Min, who regard Yan's family as a little hesitant.As for Fuyou, Ci, Shang, and Yan, even if their talents are not captured, they still use what they have heard to be self-cultivating. Internally they can cultivate themselves, and externally they are enough to govern the country.Therefore, the teachings are different, and each of them achieves something according to its talents, just like the water of the river and the sea, drinking wherever it is, all of them can fill their stomachs.The Taoists of the Song Dynasty deliberately wanted to go to Xi Kong and Yan, but they could not come.And Ming Yaojiang Wang Wencheng came out, learning from heroes fighting against will.At the beginning of his stay in the capital, he had a taste of traveling with Zhanyuan in the Ming Dynasty, so as to get the introduction of Chen Wengong in Jiangmen.Wen Gong still regards the mind as two, and wants them to be merged, but Wen Cheng said that the mind is the reason, so the theory of Huiguo Gewu collapsed completely, and the whole world was shocked and stunned.

Looking at his learning, I want people to correct their mistakes bravely and promote good things, which is still from the great Confucianism of Confucianism.In the past, Zizi passers-by told him that he would be happy if he had made mistakes. Hearing this and doing it, he would never make promises for life.Wen Cheng's internal faults are not witnessed by others, so they are given to conscience, and those who come out of their careers may be hindered by the time, so they say "you will know when you act clearly, and you will know when you know carefully, and you will act when you know clearly and honestly", so there is a unity of knowledge and action said.This is for those who turn in with the technique of Zilu. If they want to make mistakes in their bad writing and stop changing their minds, the two families will be in harmony.Therefore, if you do what you want, you will have no desires, and if you use the world, you will make the people brave and able to lead the three armies.Gaizi Zilu is the best in the world, and he is both Confucian and chivalrous, and he was feared by Zeng Shen.Apart from Yan, Min, and Erran, there has never been anyone who has traveled through Zilu.In the later ages, Gu Yi scorned it, and when it reached Wencheng, it was able to rejuvenate its realm. It was like a mountain and a river, and the golden mirror fell and hung again.

The rest of the disciples who completed the thesis took Luo Dafu, Wang Zizhi, Wan Simo, and Zou Ruhai as their teachers.Dafu said: "When you are extremely quiet, you feel that there is nothing in your heart, and there are endless bypasses, like clouds in the sky, flowing without end; like fish and dragons in the sea, changing without intervals, without inside and outside to refer to, and without movement and stillness to separate. The so-called non-existence and omnipresence, my body is its opening, and it is not limited by form and quality." Ziyan said: "Clarity and no thought mean a single thought. It is not no thought, but the smallest thought; The subtle ones, this is the so-called true mechanism of life, the so-called subtlety of movement, the forerunner of auspiciousness." What Er Gong saw, it is what Shi Shi said, "The hidden consciousness is constantly turning like a torrent".Among the Confucians of the Song and Ming Dynasties, Du Ergong observed it thoroughly, but he didn't know what to do with the "hidden consciousness", but instead thought that he should know that I was there, and that life was not an illusion.Simo said the meaning of Yi Zhikun: "Qian is precious without a head, but Kun hates hard ice. After being born, you can't follow the dryness for use, but condense it with the meaning of Kun. It is hard ice and has a head. It is the so-called one who lost the way first." This is to know that the "store consciousness" is not the self, and it is believed to be the self by the root of mind.However, it is also said that "you can live forever, cultivate your body so that you can live up to it, and your life will stand on your own, and you will be the master of your own."The so-called boundary between Confucianism and Buddhism is as vast as mountains and rivers, and only these three schools are comparable. Gu Shi saw that Confucianism is not as good as Shier.Confucius said four things, no intention, no need, no solidity, no self, taught Yan Yuan to restrain himself, saying that "life is called change", and said "change has no body", so Yi should take me as the present and life as the real body?Since Confucianism in the Song Dynasty has been sidelined, it is not easy for Wencheng's disciples to follow the three high talents, so that they can enter the sanctuary with their words?Is it easy?Wei Ruhai said: "Heavenly principles do not allow thinking. Yan Yuan said 'If there is something, it will be drowsy', saying 'If there is', it is not true that there is something in front of it. There is no square shape. How can we find a square shape? There are no scholars today. Stop having desire barriers, and reading will increase rational barriers. If you concentrate on the principles of heaven, you will be bound. You just sit quietly and let go of your thoughts, as if you are green and natural, without point clouds as obstacles, and then you will be enlightened." He also said: "The benevolent person is also , Those who know benevolence know my original benevolence, do not pretend to be imaginative and see for themselves, do not seek its appearance, but seek its absence." This is ignorant of Confucius, King Wen looked at the Tao but did not see it, and Lao Tzu "Superior virtue is not virtuous, Therefore, there is virtue; if one does not lose one's virtue, one has no virtue", and Shi Shi's so-called "wisdom has no gain, and only consciousness is for living", the meanings are all corresponding.However, Ru Hai originally realized by himself, and did not follow Wen Cheng's teaching method. Now it is too much to say that Wen Cheng has entered the sanctuary.

When it came down to the Qing Dynasty, scholars who slandered Wencheng called them arrogant and arrogant. They didn't realize that Wencheng was farther than Confucius and Yan, and there were few ways to go.A villain who is brave but not righteous is a thief.From Wencheng's third biography to He Xinyin, he used the robbery to make a fortune, and made Zilu his descendant to be his teacher. How can he know that the last one is not a thief?The strength of the phoenix is ​​not different from that of the eagle's owl. It is considered a virtue not to kill. If it is unfortunate and loses its virtue, it will become the same as the eagle's owl.And those who practice fifteen schools of Confucianism are all suave and ambitious people.The way of Confucius is the greatest, but for Duke Ai, he only takes the fifteen Confucians as the main ones.Zhuo Xingruo, Lu Ziqian, Wang Yanfang, and Guan You'an in Han Shiqi Village have never talked about Taoism, but Anran and Fifteen Confucian Fangs still have the style of Gaizi Road.Since the Song Dynasty, Confucianists may have disdained it. Although Taoism was cultivated, ministers and lowly scholars also belonged to each other. Is this the same as Xiruo who is a thief?If there is no literary success and revitalization, it is also fortunate that Confucianists do not associate with advocating excellence.Today's scholars are so-called those who donate their integrity, shame and promises in order to get them.Distinguishing the similarities and differences between Confucianism and Buddhism, and whether or not Fuyou has entered the sacred realm, is not urgent today. What is urgent is to make people farther than animals. You must seek the teachers of Confucius and Yan, and it is impossible.Or if you want to use the Buddhadharma to save you, you will have more explanations and less practice, which is no different from talking about it.Moreover, Buddhism does not adhere to Confucianism, thinking that the common people and laymen will be safe in the wild, and if they deal with the city in politics, their ambitions will fall.Wang Weizhi is not self-sufficient, but Yang Yi and Zhao Puzhi are sure. Abandoning Confucianism is different from following Confucianism.Is it easy to be a Buddha?It is easy to enter through direct practice, and to make people bravely correct their mistakes and promote them to be good is far away from Zilu, and close to Wencheng's words. It is not based on the technique of Kong and Yan above, and imitating Cheng Bochun and Yang Jingzhong below, and it is not the situation of Confucianism.It is the most important task today to make lowly Confucianism a person of lofty ideals, hold back the theory of lips and tongue, and return to practice.

Although the words and deeds of Song Confucianists Cheng and Yang Zhushi may surpass Wencheng, and those who are not able to prosper and lose wildly at the end, Song Confucianism attaches great importance to etiquette, while Ming Confucianism attaches little importance to etiquette, which is the deficiency of Wencheng.All the disciples of Wencheng took Jiangxi as their ancestors, and the last Liu in Taizhou was also extremely prosperous, so they violated the ban of the Secretary.However, when the ceremony was discussed, Wen Cheng was not yet dead, and Zou Qianzhi was the only one among his disciples who was able to argue against the relegation of officials from prison, while inferior talents such as Xi Shu, Fang Xianfu, Huo Tao, and Huang Wan contended for their skills as sycophants, regardless of whether they are right or wrong. The most important thing is to slander and flatter the face, leading the emperor to be dedicated, punishing him willingly, and wantonly making the contract weak.Moreover, the system of rites is transformed into fasting and sacrificial offerings, wealth is spent on construction, and decisions are made by ghosts and gods, and the country's prestige becomes more and more frustrated.The fall of the Ming Dynasty, Shizong Zhaozhi, and the officials who discussed the etiquette and guided them were worse than those who were mad at Chang. Although the academics were beautiful, they could not be indifferent to the courtiers. This is also the cover of Wencheng.Wen Cheng said that Zhongni's gate has no Daohuan and literary affairs. Confucianism in the world only talks about Bo Xue and seeks knowledge and conspiracy, which is contrary to the meaning of the sage's scriptures.Now don't think about the people who make the thesis and act. He sent Ji Yuanheng as a spy to know that Chenhao was against him.And in Pingtian Prefecture, the chieftain wanted to come down at the door of the car, and whispered, saying: "The prince is so deceitful, and he is afraid of killing me." Just as Zilu wants it, he will come without an alliance.Zhizilu can be responsible for people's conspiracy, but Wencheng is still not.Fushan scholars should choose the most mellow and discard the small Li. It must be like Huang Taichong who holds the door and has a history with the Easterners. He only wants to be the first guard, and he is afraid of future generations. In the past, Song Xian was severely blamed.In the thirteenth year of the Republic of China, Meng Qiu and Zhang Binglin in Yuhang.

(Recorded from Volume 2 of "Taiyan Wenlu Sequel") Liang Qichao Mr. Yangming, the teacher of a hundred generations, is not far away, and the genealogy that has been handed down to the world is not enough to satisfy my peers.Although there are similarities and differences in the "Chronicles" attached to the collection, they are all based on Li Zhuowu's compilation.Zhuo Wu's miscellaneous and strange, the world can see.Therefore, the mythology in the spectrum is abundant, and it is appropriate to slander it by respecting Mr.If it's a matter of great influence, then most of them think it's rough and unsatisfactory.Lizhou's "Ming Confucianism Case", a masterpiece through the ages.His book takes the invention of Wang Xue as his mission, but it is detailed in speech and slightly in action, so it is also covered in style.Although the disciples of Wang's school were diligent in searching, many of them were lost.Yuyao Shao Nian Lu Tingcai wrote "Biography of Prince Yangming" and "Biography of Wangmen's Disciples", known as "Bocha".And I don't know if his book still exists today?

Ju Heng obeyed Mencius's meaning of knowing people and discussing the world, saying that if you want to rule a family, you must first examine the experience of the person's life experience. Those who manifest themselves in deeds are fermented by their academic proficiency.Combining the details of its origins, advances and retreats, and looking at the orderliness of those who responded to major events, and then the whole of his personality is like connecting with our peers. This must not be exhausted by mere quotations. Tieshansi's biography, the net is extremely rich, but the other is extremely strict.The most incompetent of them are the robbers in Jiangxi and Fujian, and the battles in Chenhao, Si, and Tian.When the plot is complicated and chaotic, one by one, it is hooked and combed, and the writing is written with extremely cheap and sharp techniques, so that readers can see the essence of the great Confucianism as if they are facing each other.According to the biography of his disciples, he picked up the remnants of the clusters in the local chronicles of the lost collection.It is difficult to use force, but the effect of unleashing the potential is greater than that.Gai Ershu was completed, and Yao Jiang's fall has been resumed today.

I am especially hopeful in Tieshan.I like Wang Baitian's "Zhu Zi Chronicle" the most in my life, saying that if I want to rule Zhu Xue, this is the ladder.He is serious about both speech and deeds.The biography of Tieshansi, the traditional style of the official history, has to be cautious and rigorous. Although Mr. Yu's inquiry and learning are advancing with the years, although he has seen the generalization, he has not exhausted it.According to Bai Tian's example, the yearbook is re-established, and the essence of the language of learning is included.The disciples' records and ages can be tested, all of them are second, and those who get that and Si's biography are in parallel, and those who recite the law of Yaojiang, hold the scrolls in order, and they are like ascending through the ranks.If Tieshan is interested?In March of the twelfth year of the Republic of China, Liang Qichao was newly recruited. (Excerpted from the first volume of "Mr. Yangming's Biography Compilation" edited by Yu Chongyao, Shanghai Zhonghua Book Company 1933 edition) Qian Ming Wang Yangming is not only a celebrity in the cultural history of Zhejiang, but also a great philosopher with world influence.In recent years, the research on Yangming studies at home and abroad has developed rapidly. Following the publication of the 12-volume "Day Series of Yangming Studies" in Japan in 1974, the ten-volume "Day Series of Yangming Studies" was published in 1986. The Annotated Version of Wang Yangming's Complete Works has had a great impact at home and abroad.The Zhejiang Academy of Social Sciences and Yuyao City, Wang Yangming's hometown, also held the first International Symposium on Yangming Studies in April 1989, and with the strong support of Japanese friends such as Dr. Shaoxing County restored the tomb of Wang Yangming.Taking this as an opportunity, we Zhejiang scholars hope to provide the latest and most complete "The Complete Works of Wang Yangming" to scholars at home and abroad.To promote the in-depth development of Yangming studies.For this reason, I was ordered to visit several libraries and book collections in Beijing, Shanghai, Nanjing, Hangzhou, Ningbo, and Yuyao. I also took advantage of my visit and research at Kyushu University in Japan to check the library of Kyushu University and the Ponzuo library in Nagoya City. Wenku, etc., made a preliminary survey of Wang Yangming's works.Now I would like to discuss some opinions on the process of writing "Yangming Quanshu", in order to ask the Fang family for advice. The existing "Yangming Quanshu" (also known as "Wang Wencheng Gongquanshu") is composed of four parts, namely "Quotations", "Wenlu", "Sequel" and "Appendix", and each part has its own The process of writing the book and the source of editions. "Quotations" is also known as "Quotes", which is divided into three volumes: upper, middle and lower.According to the "Yangming Genealogy", in December of the seventh year of Zhengde (AD 1512), Yangming was promoted to Shaoqing of Taipu Temple in Nanjing, and Xu Ai, a member of the Shimen, was also promoted to Yuanwailang, a member of the Nanjing Ministry of Industry, and Yangming returned in the same boat. Province.On the way, Yangming explained the purpose of "Great Learning" to Xu Ai, and Xu compiled what he heard into one volume.In August of the thirteenth year of Zhengde (1518 A.D.), Xue Kan obtained one volume (fourteen articles preserved) and two prefaces (one preserved today) left by Xu Ai, and one volume each with Lu Cheng (one of which is preserved today). Thirty-five articles of Xue Lu and eighty articles of Lu Lu), engraved in Ganzhou, Jiangxi (referred to as Xueben), and named after Xu Ai's "Biography and Xilu". The term "Chuan Xi" comes from the chapter "The Analects of Confucius": "Isn't it good to pass on?" Zhu Xi's "Annotations to the Analects of Confucius" said: "Chuan means to learn from the teacher, and learning means to be familiar with oneself." Xu Ai used this word, when Take the meaning of Zhu Zi.However, according to Mr. Chen Rongjie, Xu Ai recorded more than fourteen articles.There are two certificates.A short postscript by Xu Ai cited Yangming's "University", such as Dao Wenxue and respect for virtue, are not included in this record.There is a saying after Xu Ai's preface to the second "Xu Ke Zhuan Xilu": "This Xu Zi said that Ren Zhi prefaced his records. Unfortunately, Ren is dead, and the records are also lost. Although today's records are not written by him, they are not available at all. It can be seen that some of Xu Ai's records have been lost ("Wang Yangming Biography Xilu Detailed Annotations Collection Commentary" page 8).The three volumes engraved by Xue Kan are the first volume of "Yangming Quanshu Zhuan Xilu". In October of the third year of Jiajing (AD 1524), Nandaji obtained the engraved version (1) of the book on Yangming theory recorded by members of the Yangming family, and then took the three volumes engraved by Xue Kan as the first volume. The other engraved edition of Xueshu continued to be the second volume, and he ordered his younger brother Fengji to "check the continuation and engrave it again", which became the second volume (2) of "Xu Ke Zhuan Xi Lu". Volume 21 of "Yangming Quanshu" "Answer to Wangmen'an Zhongcheng" said: "I would like to present two volumes of newly engraved small books to ask for corrections", which refers to this (see "Wang Yangming Biography Xilu Detailed Commentary Collection" page 9 ).However, according to the preface of Qian Dehong's middle volume and the "Yangming Spectrum" compiled by Qian in the third year of Jiajing, Nan Daji actually took eight books on Yangming's studies (nine are now recorded in the middle volume, namely, two "Responses to Xu Chengzhi", " Reply to the Book of Human Studies (3), "Qi Zhou Dao Tong Shu", "Reply to Lu Yuan Jing Shu" two chapters, "Reply to Ouyang Chongyi", "Reply to Luo Zheng'an Shaozai Book", "Reply to Nie Wenwei" the first book. Therefore Qian Xu may be wrong), "Five volumes were added and engraved in Yue (now Shaoxing, Zhejiang)".Later, the "five volumes" were "added" by Qian Dehong (that is, added to the second book of "Answer to Nie Wenwei"), and "removed" (that is, the second book of "Answer to Xu Chengzhi" was moved to "Outer Collection"), And appended "Exercising and Reading Liu Boxong" at the end of the book, and changed the book of Yi Lun into a question and answer language, which was compiled into the middle volume of the whole book (see the preface of Qian Dehong's middle volume). Qian's "Continued Biography Xilu Preface" said: "When Hong was in Wu (the 14th year of Jiajing), he carved "Wenlu" for his predecessor. It is included in the "Wen Lu" book category for the second time. It is an excerpt of the question and answer, and it is still recorded in the book Nan Daji to supplement the next volume."That is to say. In addition, Sato Issai, a master of Japanese Yangming studies, also had two volumes of the southern edition, which were republished in De'an Prefecture (now Anlu, Hubei) in the 23rd year of Jiajing (AD 1544).However, the first volume of this book is divided into four volumes. In addition to the three volumes of Xue Ben, an additional article "Answer to Ouyang Chongyi" and two "Answers to Nie Wenwei" are added as volume four.The second volume is also divided into four volumes, adding two chapters of "Response to Chaixu Book", "Response to He Ziyuan Book", "Reply to Luo Nian'an Book", "Showing Brother Lizhi Shuo" and "Xunmeng Dayi Teaching and Reading Liu Boxong".Mrs. Sato believes: "The books discussed in the first volume are still the old records of the disciples, and the four volumes of the second volume are from the Yuanshan brothers. It is also engraved as a continuation of what is said. ... Xue engraved it in the four volumes of the godly, and There are also four volumes carved in Yue in the south. It (referring to "Yangming Mingpu") says three volumes and five volumes are absurd. Reply to Ouyang Chongyi and Reply to Nie Wenwei (first) in the fifth year of Bingxu, and Yuan Shan continued to engrave Jiashen in the third year of Jiajing. The continuation of the engraving is Jiashen, which is in line with the southern sequence, so we know The three books in Yiyou and Bingxu are also absurd." (Volume 1 of "Biography of Xilu Banwaishu") However, the Nanben based on by the Sato family is not the original printed version of Nandaji Jiajing three years, but an adapted version added by Jingnan himself or others.There are two evidences: First, it is impossible for Xue Ben, published in the thirteenth year of Zhengde, to include the book "Answer to Ouyang Chongyi", because the book "Answer to Ouyang Chongyi" contains "If the rate is not deep and empty, then arrange to think, and Dexin Renzhi Years old, with the previous illness, and the next illness soon", "Xin Ren's age" refers to the 16th year of Zhengde to the first year of Jiajing.It also contains the same passage as Yangming's "Qi Zhou Dao Tong Shu": "The "Series" says 'what is loyalty and what to worry about', which means that what is thought and thought is just the law of heaven, and there is no other thought or ear. It does not mean no thought No worries. The essence of the mind is the law of heaven. What can be thought about? Scholars work hard, although they think a lot, just to restore their own essence. It is not to arrange and think out of selfish intentions. To arrange thinking is to use wisdom selfishly Hey." According to the textual research of Mr. Chen Rongjie, "Qi Zhou Dao Tong Shu" was regarded as after the spring of the third year of Jiajing ("Wang Yangming Biography Xilu Detailed Notes and Commentary" page 22), and in October of the third year of Jiajing in Nandaji, this book was included in "Continued Engraving" Biography and Study Records".Therefore, it is known that Yangming's thought of "what to think and what to think" in explaining "Xi Ci" must have been formed between the first year and the third year of Jiajing, and the "Answer to Ouyang Chongyi Shu" that recorded this thought must have been written at this time. Second, there is no doubt that the second book "Answer to Nie Wenwei" was written five years after Jiajing.Among them, the words in the first book, such as "toil in the spring in vain, ask for certificates and documents", refer to the fact that Nie Bao visited Fujian as the censor in the fifth year of Jiajing and crossed the Qiantang River to visit Yangming for the first time (4) ( See "Yangming Spectrum" [Jiajing Five Years] article and "Yangming Quanshu" volume six "with Chen Weijun").Later Nie Bao also recorded his words of nostalgia in "Mr. Qi Yangming's Book" ("Mr. Nie Shuangjiang's Collected Works" Volume 4) that "Bingxu (the fifth year of Jiajing) has returned to the present, and the two changes have been cold and summer".Because Yangming was already seriously ill at the time, there were phrases in the first book, such as "cough and disease are poisonous, and writing is absolutely lazy".The second book contains some words from Nie Bao's "Mr. Qi Yangming's Book" written in the seventh year of Jiajing, such as "Wen Wei said: 'If you want to be close to your brothers, you should seek the so-called learning of conscience'." "And so on, and Yangming died in that year, so we know that the second book must have been written in the seventh year of Jiajing.It can be seen from this that it is impossible for the second book "Answer to Nie Wenwei" to be accepted by Nan Ben, especially Xue Ben. It is precisely because Sato Issai’s evidence is not the original printed version of the third year of Jiajing in Nantaiji, so there are mistakes in his conclusions (for example, the first book of "Answer to Nie Wenwei", the records in "Chronicles" are not wrong) and Insufficient evidence (such as "Answer to Ouyang Chongyi", "Answer to Renlun Xueshu" (5), and "Chronicles" records are indeed wrong, but Sato's evidence itself cannot be established). As for the records of the Nanben that Qian Dehong relied on and the "Yangming Genealogy" compiled by him, there are also many doubts.For example: (1) According to Qian Suo's nine articles in Nanben Fan, the first volume of "Answering Nie Wenwei" was completed five years after Jiajing.It can be seen that this southern version may not be the original printed version of Nan Daji.Japanese scholar Usaburo Imai, in order to prove that the Nanben according to Qian was the original edition, proposed that "the prototype Nanben in 1524 (the third year of Jiajing) was not completed, and the Nanben could not be completed until 1526" ( Swen contained the conjectures of the 1945 merger number "Quanshu Biography and Examination").But so far Yangming scholars at home and abroad have not found evidence to support this speculation. (2) "Chronicle" records that "Mr. Daikichitori added five volumes to continue engraving in Yue." Sato Issai said that the southern version is four volumes, "it is absurd to say five volumes."Chen Rongjie, according to Japan's Miwa Zhizhai "Zhu Zhuan Xilu", also took Sato's theory as a mistake.The author believes that because the Nanben editions of Qian Dehong, Sato Yizhai, and Chen Rongjie are not the original printed editions of Nandaji, the so-called five-juan or four-juan theory may not be reliable.Both Yangming himself and the preface of the Nanben only mentioned "two volumes", but did not mention the number of volumes, so it is appropriate to doubt it. "Xu Ke Zhuan Xi Lu" has another copy in the collection of the Japanese Cabinet Library (not seen) and a reprinted version in the library of the Affiliated Library of Kyoto University.The former is divided into six volumes.The first three volumes were recorded by Xu Ai and others, which are the same as the first volume of this edition.The last three volumes include the two books "Answer to Xu Chengzhi", "Showing Brother Lizhi Shuo", "Xunmeng Dayi", "Answer to Luozheng'an Shu" and "Answer to Youren Lunxueshu".The latter is a reprint of Cai Runan's proofreading in the 30th year of Jiajing.The book is divided into seven volumes.The first three volumes are the same as the upper volume of the current current edition.The last four volumes include two chapters "Answer to Xu Chengzhi", "Answer to Luozheng's Shaozai Book", "Answer to Renlun Xueshu", "Answer to Zhou Daotong Book", "Answer to Lu Yuanjing Book" two articles, and "Shuo Lizhi Shuo" And nine chapters of "Xun Meng Da Yi" (all written in Jiajing three years ago [6]).In addition to the original preface of Nan Daji, the preface of the volume also contains the preface of Sun Yingkui in the 30th year of Jiajing, and the postscript of Cai Runan at the end of the volume.Both Sun Xu and Cai Xu said that this record was handed down to Sun by Yangming, who ordered Cai to engrave it in Shigu Academy.Sato Isai said: ""Li Zhi Shuo" and "Xun Meng Da Yi" were both recorded by Daji." (in the volume of "Ban Xi Lu Ban Wai Shu") I don't know what the evidence is.However, Qian Dehong's volume preface did not mention "Lizhi Shuo" and "Xunmeng Dayi", which may not be used as evidence for the contents of the original engraved edition of Nandaji.Comparing the various editions, the author agrees with the inference made by the Japanese scholar Harutaka Onishi, that is, only Cai Runan’s proofread edition maintains the prototype of Nan Daji’s original edition, and the other editions are adaptations or supplementary editions of the Nan edition (see Japanese Mingde Publishing House "The Complete Works of Wang Yangming", the first volume "Commentary").In fact, since the Nandaji engraved book was published in the world in the third year of Jiajing, many scholars have corrected and adapted it.For example, in the seventh year of Jiajing, Nie Bao and Chen Jiuchuan "re-corrected, deleted and re-compiled, the total is six volumes, and engraved in Fujian" ("Mr. Nie Shuangjiang's Collected Works" Volume 3 "Re-engraved Biography Xilu Preface").Therefore, Wang Zongmu, a disciple of Yangming, said: "Mr. Yangming's words are also recorded, and there are many engravings in the four directions.... (During the Wanli period) Mu Nai invited the eleven volumes of the Fanfan to be combined in Liangtai and engraved in the school." ("Biography of Xi Jinping") Recorded Prefaces, banknotes collected by Shuosui Bunko in Japan) Because of the mixing of various versions, Qian Dehong unintentionally took the adapted version as the original version when re-editing.Later generations used Qian Xu as the basis, so that mistakes were added to mistakes. In November of the seventh year of Jiajing (1528 A.D.), Qian Dehong and Wang Ji went to Guangxin to attend the funeral of Master Yangming. The obituary was from the same school, and Yangming's last words were recorded.Three years later, each of the same sects saw the legacy with their records. Qian "choosed the one who asked the truth, combined the private records, and got like a thousand articles" (Qian Dehong's postscript to the second volume).However, at that time, "did not dare to show it to others, and those who did not intend to steal it for good deeds" (Qian Dehong's "On the Chronicle Book" in Volume 36 of "Yangming Quanshu").In the thirteenth year of Jiajing's reign, Dehong took the main examination in Guangdong, and his record has been recorded in Lingbiao.The book was attempted (see "The Journey of Qian Xushan" in Volume 20 of "The Complete Works of Mr. Wang Longxi").In the 33rd year of Jiajing, Zeng Caihan, a fellow student, obtained Qian's banknotes, which were reprinted as a collection, called "Mr. Yangming's Last Words Record", which was engraved in Jiangling, Hubei[7].Later Dehong read it, "I felt that the collection and recording were not refined at that time, but to delete its repetitions, cut off the vines, and save one of the three, called "Zhuanxi Xulu", which was re-engraved in Ningguo (now Xuancheng, Anhui) Shuixi Abode" (Volume 2, Qian Dehong's Postscript). The preface of Qian Dehong recorded in the preface of the east engraved edition in the 33rd year of Jiajing period in "Zhuanxi Xulu" also has a record of this matter, but the time and process are different.The preface says: "When Hong was in Wu (today's Suzhou)...he recollected the records recorded by comrades Chen Weijun, and got two volumes, which were attached as "Continued Records" to synthesize the book. It was due to internal difficulties and could not end the matter. Last autumn (The 32nd year of Jiajing), meeting comrades in Nanji, Jiyang He Ziqian, and Chuquan Liu Zi started the clan, and negotiated with each other to establish the old learning. It is said that the teaching of the teacher's school makes scholars tend to specialize in one, and there is nothing good at it. So Liu Zi returned In Ningguo, seek Zhujing Yinqiu Shiyong, donate to each other, and engrave Zhushuixi Jingshe." (Quoted from the second volume of "Zhuanxilu Lanwaishu" by Sato Yizhai) In the thirty-fifth year of Jiajing, Qian Dehong traveled to Chongzheng Academy in Qichun, Hubei, and at the request of Shen Chong, "Retake the manuscripts, and take one volume of the ones whose words are not memorized. The rest of the influence is not as true as that of "Wenlu". All the contents were cut off. The Yi Zhongjuan was used as a question and answer language, and it was engraved by Huang Meiyin and Zhang Junzeng" (the postscript of Qian Dehong in the second volume).Both Chen Rongjie's "Wang Yangming Biography Xilu Detailed Annotation Collection Commentary" and Onishi Harutaka's "Wang Yangming Complete Works" first volume "Commentary" both use "Yizhongjuan" as the middle volume of Yijinben, and I disagree with this statement. First, Qian Dehong clearly stated in the preface to "The Continued Records of Chuanxi" that when he was in Wu in the 14th year of Jiajing, he had changed the middle volume recorded by Nan Daji into a question and answer language.Therefore, it is impossible to change the middle volume into a question and answer language after 21 years. Second, Qian Dehong's postscript "recovering the original manuscripts...and engraving them" refers to the engraving of "Zhuanxi Xulu", not to engraving the three volumes of the current version, so the so-called "middle volume" can only be It is the middle volume of Zhuanxi Xulu. Thirdly, the postscript clearly stated that those contained in the "Wen Lu" in the free manuscripts were all deleted.It can be seen that in Qianshou Yangming's last words, there are books on learning that overlap with "Wenlu".Qian may delete the existing content, and Yi other books on learning are question and answer language. Fourth, the preface to Qian's "Continued Records of Chuanxi" states that "the two volumes were recovered from the records recorded by comrades Chen Weijun".The postscript is also said to be "take another volume of free manuscripts, and take the ones who don't memorize their words".Therefore, "Zhuanxi Xulu" should be divided into three volumes [8].The so-called "Yi Zhongjuan is a question and answer language" obviously refers to one of the three volumes. The part of "Zhuanxi Xulu" engraved in the 33rd year of Jiajing and the "Addendum" in the 35th year of Jiajing is the second volume of this edition.There are 142 quotations recorded by Chen Jiuchuan, Huang Zhi, Huang Xiuyi, Huang Xingzeng, Huang Yifang and Qian Dehong, of which the first to 115 are "Zhuanxi Xulu", 116 to 14 The second article is the "Addendum" part.The content of the second volume is more complex than the first two volumes, and it has not been personally reviewed by Yang Ming like the first two volumes.Qian Dehong is worried that this will make readers "different", so he specifically asks readers to "not explain the inheritance with knowledge, but only to get it from reality", that is, to experience its spiritual essence, thinking that in this way, it can "undoubtedly be recorded" ( The second volume is Qian Dehong's postscript).But the results still caused a lot of disagreement.For example, when Gu Yingxiang saw the questions and answers of disciples in "Zhuanxi Xulu", many of them didn't pay attention to it, and "suspected that it was a fake of the disciples' biography" (Volume 21 of "Lixue Zongzhuan"), so he pretended to write "Zhuanxiluyi".When Huang Zongxi commented on Huang Shengzeng, he also said: "There are dozens of items recorded by Mr. Zhuan Xi Hou Lu, which should be collected from "Wao Wen Lu" (Huang Sheng once wrote ten volumes of "Kaiji Dao Lu"). It often loses the meaning of Yangming. However, there is no such thing as Yi and Qin's saying: "The wisdom of Su Qin and Zhang Yi is also the capital of a sage... Yi and Qin also have a glimpse of the wonderful use of conscience, but they use it for bad ears."... Yi and Qin fell into the rut of emotion and consciousness, and never returned. They purely regarded human hypocrisy as a matter of fact. Whether they used it for bad things, even if they used it for good things, they also invaded from the outside, and their vitality withered. Is it different at the end but the same at the root? Taking emotion and consciousness as liangzhi has lost the purpose of Yangming.” ("Ming Confucianism Case" Volume 25) In the second volume, the content of "taking emotion and consciousness as liangzhi" is as follows: Many more can be cited.Therefore, in the development history of Yangming Studies, the second volume is a controversial work, while the second volume is highly praised by later generations of scholars.Because "most of the first volume was written in the early years of Wencheng, while the second volume was written by Qian Xushan's disciples after his death. However, this volume was written by himself in his later years, so there is no doubt about it" (Dong Zhengchun's "Biography of Xilu Reference", contained in "Ze The Complete Works of Mr. Xie "Volume 1). To sum up, the first volume of the existing "Yangming Quanshu" is the original compiled by Xu Ai, Lu Cheng, and Xue Kan, and the second volume is an adapted version compiled by Nan Daji and supplemented by Qian Dehong and others. The second volume is an abridged version that was selected and re-edited by Qian Dehong after being collected by various sects.In the thirty-seventh year of Jiajing (AD 1558), Hu Zongxian engraved the three volumes together for the first time.In the sixth year of Longqing (1572 A.D.), when Xie Tingjie engraved the "Wang Wencheng Gongquanshu", he deleted the "Shuo Lizhi Shuo" in it, and in order to prove that Wang Yangming "had no relationship with Zhu Zi" (Appendix "Conclusions of Zhu Zi's Later Years"), and Qian Dehong asked Qian Dehong to write "Conclusions of Zhu Zi's Later Years" (written in the 11th year of Zhengde, the original volume was completed in the 11th year of Zhengde, and Qian Dehong added two volumes in the 29th year of Jiajing). Three volumes, engraved by Shi Zhizhan Zi in Chiayi Academy) were appended to the "Biography and Xi Xulu" (also appended the introduction of Qian Dehong's appendix and the "Postscript to the Final Years" written by Yuan Qinglin in the thirteenth year of Zhengde), and it was completed. Today's original appearance. "Wenlu" includes five volumes of "Zhenglu", ten volumes of "Bielu", and nine volumes of "Waiji".According to "Yang Ming Pu" records, in April of the sixth year of Jiajing, Zou Shouyi was exiled to Anwei Guangde, "Please engrave Mr. The record is based on the year and month, and there is no need to distinguish genres. Gai is dedicated to lecturing and clarifying the way, not in the literary system." Later, Qian Dehong picked up the leftovers and asked to engrave them, but Yangming refused.De Hong said: "Although Mr.'s writing is different for a while, it is also based on temperament. What's more, scholars have been reciting it for a long time, and I am afraid that it will be picked up by those who do good things later, but it will lose the meaning of today's ruling." Yangming Xu engraved.Therefore, the first volume of the appendix is ​​after the "Yangming Manuscripts" compiled by Zou Shouyi, and there are four volumes, which are known as the Guangde Edition.After Yangming's death, De Hong wrote "Obituary of the Same Door", which said: "More than a month away, the funeral is less comfortable, and I will send people to collect the master's last words and friends' private records, so as to continue the book. All my comrades, fortunately, the master's piece of paper is only Language, prepared for recording." ("Complete Book" Volume 37) Later, he wrote ""Buying Yi Wenshu", and sent all the students to Jiangsu, Zhejiang, Fujian, Guang, and Zhili to search for the manuscripts" ("Yang "Next Year's Spectrum" "Jiajing Fourteen Years" article), and compiled with Ouyang De and others into dozens of volumes of "Yangming Cungao".In the eleventh year of Jiajing, Dehong brought the manuscripts to Suzhou, and "collated the chapters" with Huang Shengzeng, divided into "Zhenglu", "Waiji" and "Bielu", a total of 24 volumes, Jiajing 14th It was first engraved in Suzhou by Wen Renquan in 1999, and it was called "Mr. Yangming Wenlu" (see the preface of Huang Wan's "Mr. Yangming Wenlu"), which is known as the Gusu edition.In the thirty-sixth year of Jiajing, Tang Yaochen, according to Hu Zongxian's order, re-engraved "Wenlu" in Hangzhou Tianzhen Academy.The Guangde version is the embryonic form of the Suzhou version, but the Guangde version is only divided into years and months without distinguishing categories, while the Suzhou version has been improved. Regarding the classification of the "Wenlu", there was a debate at that time.Huang Wan and others think: "Mr.'s way is not refined or rough. You can say whatever you want, so you can teach it. Therefore, you don't have to choose whether it is acceptable or not. It is generally based on the year, month and style, so that the audience can get what they want." However, Zou Shouyi and others thought: "Although Mr.'s words are inseparable from subtle to rough, the purpose of life is to reveal people's hearts. Therefore, those who do not give lectures to clarify the way should not be recorded." Qian Dehong was in a dilemma.On the one hand, he "fears the chaos of the future Mr. scholars, that is, from the beginning of Mr.'s words, he takes his undecided theories and discards them"; on the other hand, he is worried that "Mr. If you want to record it, you can't get it. From now on, it is still possible to follow the time, and good readers can experience their gradual repentance. I am afraid that the years will be lost, and I will mix it with words, and I will miss today's meaning carry on".Therefore, the method of "existing both ares" is adopted, and "the text that is purely based on teaching and learning is called "Zhenglu", the rest is "Waiji", and the general title is "Wenlu". , then it is divided into a book called "Bie Lu". The husband begins with "Zheng Lu" to clarify his aspirations;究其施也。……问难辩诘，莫详于书，故《正录》首，次《记》，次《序》，次《说》，而以《杂著》终焉。讽咏规切莫善于诗赋，故《外集首赋》。次《诗》、次《记》、次《序》，次《说》、次《杂著》，而《传志》终焉。《别录》则卷以事类，篇以题别，先《奏疏》而后《公移》”（均见钱德洪《刻文录叙说》）。 以上是编类，至于目次，钱德洪则遵循王阳明“此编（指《阳明文稿》）以年月为次，使后世学者知吾所学前后进诣不同”（同上）的遗训，“以日月前后顺而次之”（钱德洪《阳明先生文录序》），以使善读者能体悟阳明的“悔悟之渐”。 因此，由钱德洪所编订的《阳明文录》，有三点值得注意。第一，《全书》不能称其“全”。因为《全书》的主要内容是《文录》，而《文录》中一概不收与阳明思想体系不符的论著，至少王阳明早年“泛滥于词章”，继则笃信朱子格物之说的“未定之论”，均被钱氏删去了。其他据钱氏自己说，凡阳明“应酬诸作”，亦“多不汇入”（见《全书》卷二十九钱德洪序）。所以《全书》除《上国游》外均为阳明三十一岁尤其是四十岁以后的作品，仅《正录》一百五十七篇中，四十岁以后作品就有一百五十篇。可见，编者的目的，并不是要收集阳明的全部著作，从而如实地反映阳明思想的发展过程，而是想把《阳明全书》作为王门及整个社会的教科书，以达到正心明道的目的〔九〕。 第二、编类不能称其“善”。因为钱德洪以己见选编“纯于讲学明道”者为《正录》，“余则别为《外集》”。若以时间为界，钱氏的原则是：“自辛巳（一五二一年，阳明五十岁）以后文字（即所谓《晚年定论》）厘为《正录》，已前文字则间采《外集》而不全录。”（《全书》卷二九钱德洪序）。辛巳年，是王阳明在南昌开始揭示“致良知”学说的时候。尽管实际上钱德洪并未以辛巳年，而是以己巳年（一五零九，阳明三十八岁）为界进行编类的。但己巳年是阳明居贵阳讲学而开始建立自己的思想体系，提出与朱子分庭抗礼的“知行合一”说的时候。因此，可以说，钱德洪的编纂原则是按照王阳明思想体系的建立期（一五零九年）尤其是完成期（一五二一年）来进行分类的。由于钱德洪只顾区分“晚年”与“早年”、“定论”与“未定之论”，而不顾全书体裁上的统一，因而给读者造成了许多麻烦，加之后来补刻的《文录续编》，使全书在结构上显得更加杂乱。因此，明代王畿编的《王文成公文选》，道光六年丽顺藏板《王阳明先生全集》，清代俞嶙编的《阳明先生全集》，日本承应二年编的《王阳明先生文录钞》，民国二十四年编的《王阳明全集》等，都在分类结构上对《全书》作了适当调整和改编。 第三，目次排列能够称其“佳”。因为钱德洪不仅依年月顺序编目（主要是《正录》和《外集》部分），而且大致按王阳明学术思想的发展阶段分卷。譬如他把《正录》卷二（今《全书》卷五）断自正德辛巳年，就是以“良知之说发于正德辛巳年”（《刻文录叙说》）为根据的。这样就使读者对王阳明中后期思想的演变过程一目了然。至于所录诗赋，亦基本上按照王阳明生平活动为序，从弘治十五年以刑部主事告病归乡作《归越》诗，到嘉靖六年平广西思、田之乱作《两广诗》，共分十五个时期，史迹清晰，条贯缕析。 《阳明全书》的编辑方针，前后有一个变化过程。嘉靖十四年前后，编者惟以提揭人心、讲学明道为要，故“自滁以后（阳明四十二岁）文字，虽片纸只字，不敢遗弃”（《刻文录叙说》）。但嘉靖三十五年以后，由于王阳明的地位和影响直线上升，甚至被作为新的偶像而加以崇拜，因此其所有文字都显得相当珍贵，正如胡宗宪所说：“凡先生生平之作，虽一字一句，皆视为连珠拱璧，弃之不忍。”（《重刊阳明先生文录序》）在这种倾向的影响下，钱德洪亦逐渐改变了不收“未定之见”、“应酬诸作”的态度。嘉靖四十年，他将阳明作于弘治初年（三十岁以前）的《上国游》汇编成《文录续编》一卷（今《全书》卷二十九），单独刊刻。 嘉靖四十五年，钱德洪又把新收集到的《大学问》（成书于嘉靖六年）、《五经臆说》（成书于正德三年）及序、书、记、疏等汇编成《文录续编》六卷（今《全书》卷二十六至卷二十八），连同阳明幼子王正亿编录的《阳明先生家乘》三卷（后更名为《世德纪》，今《全书》卷三十七、三十八），由嘉兴知府徐必达合刻（见《阳明年谱》“嘉靖四十五年”条）。据说《五经臆说》原有四十六卷，是阳明用心学理论研究《五经》的心得体会，并未传授学生，特别是后来其“致良知”思想形成后，功夫力求简明扼要，自认为《五经臆说》有支离烦琐的毛病，更不愿传授学生。学生请示，阳明笑而拒之曰：“付秦火久矣。”（《全书》卷二十六）所以钱德洪《续编》所收的《五经臆说》十三条，只是其中的极小部分。 隆庆四年，钱德洪为弥补早年“刻《文录》，志在删繁，取《公移》三之二而去其一”（《全书》卷三十钱德洪序）的做法的“失误”，同意把由沈启源搜集编订的《三征公移逸稿》四卷作为《文录续编》增刻之（今《全书》卷三十、三十一）。其中卷三十一又分为上、下两卷。下卷所收的《山东甲子乡试录》，是阳明三十三岁主考山东乡试时作〔十〕。嘉靖二十九年张峰据阳明继子王正宪原本重刻于溧阳嘉义书院（见《阳明年谱》附录一“嘉靖二十九年”条）。后钱德洪将该文既刊本原封不动地附录在体裁完全不同的《三征公移逸稿》后。这说明他编辑《文录续编》的方法远不如其编订《文录》时那样严谨。因此，一九八六年日本学者在译注《王阳明全集》时，为保持体例上的统一，特将《山东甲子乡试录》移置《外集》之后。 四、《附录》 现存《阳明全书》的《附录》部分主要由《年谱》和《世德纪》组成。《世德纪》包括《阳明先生家乘》和湛若水、黄绾等人写的阳明先生墓志铭、行状、祭文等。《年谱》部分除正文外，还附有沉启源收集的钱德洪、王畿等人的五篇《年谱序》和邹守益、罗洪先等人的二十篇《论年谱书》。 《阳明年谱》最早是由薛侃、欧阳德、黄弘纲、何性之、王畿、张元冲分头搜集材料，邹守益汇总。嘉靖二十六，钱德洪在嘉义书院率先完成了自阳明出生到谪龙场的一段年谱。十年后，邹守益委托钱德洪续其后，并编著了《王阳明先生图谱》一册。嘉靖四十一年，钱德洪与胡松赴江西安福丧吊邹守益，顺便将初稿拿到吉安，“就正于念庵（罗洪先）诸君子。念庵子为之删繁举要，润饰是正，而补其阙轶，信乎其文删省，其事则增矣。计为书七卷”（胡松《刻阳明先生年谱序》）。嘉靖四十二年，由胡松、王健初刻于杭州天真书院（浙江图书馆、名古屋市蓬左文库有藏，卷首载“钱德洪编述，王畿补辑，罗洪先制删正，胡松等校正”）。隆庆二年后，钱德洪又对《年谱》作了一次增订，并补录了《年谱附录》一一卷。增订本（今《全书》卷三十二至三十四）在内容上与天真书院本基本一致，只是个别地方有繁简之别。例如正德十六年十二月，阳明与其父海日翁的一段对话，与《世德纪海日先生行状》有不少重复之处，增订本便将这部分内容删去了一大半（参见《王阳明全集》等九卷，福田殖《解说》，日本明德出版社一九八六年版）。另外又在“旧谱”（即天真书院本）后附录了由程启源收集的诸《年谱序》和《论年谱书》（今《全书》本卷三十五之内容）。 至此，王阳明著作的收集、整理、出版以及年谱的编纂工作，经过其门人尤其是钱德洪数十年的努力，算是基本完成了。以后各类语录本、选集本、评注本及年谱传记本，都不过是在此基础上作些重新选编、评注、刻印的工作。现存《阳明全书》，就是在钱德洪等人苦心经营的基础上，由、《传习续录》、《阳明先生文录》、《阳明先生文录续编》、《阳明年谱》及《世德纪》等整合而成的。自隆庆元年明穆宗赐封王阳明以后，浙江佥宪唐尧臣“尝谋刻（《全书》）未遂”（钱德洪《阳明先生文录续编序》）。隆庆六年，侍御谢廷杰“奉命按浙，首修（阳明）公祠，置田以供岁祀。已而阅公文，见所谓录若集各自为书，惧夫四方正学者弗克尽读也，遂汇而寿诸梓，名曰《全书》”（徐阶《王文成公全书序》）。谢廷杰在全书结构上稍稍作了些调整。他除了让钱德洪把阳明的《朱子晚年定论》附录于下卷后外，还将《外集》压缩为七卷（原九卷）、《续集》压缩为六卷（原十卷）、《世德纪》压缩为二卷（原三卷）、《年谱》压缩为三卷（原七卷）。这样，加上原来的三卷、《正录》五卷、《别录》十卷，共合三十八卷，简称隆庆本（北京图书馆、浙江图书馆有藏）。 Notes: （一） 据南大吉序云：“是录也，门弟子录阳明先生问答之辞，讨论之书，而刻以示诸天下者也。”（佐藤一斋《传习录栏外书》卷上）可知南大吉所得乃阳明门人所录阳明论学书之已刻本。而所谓“问答之辞”，即薛侃所刻之。逢吉所重刻的《续刻传习录》，乃薛侃所刻的与阳明门人所另刻的论学书之合刊本也。 （二） 据王阳明嘉靖五年《寄陆原静书》（载《阳明全书》卷六）。又可名为“传习后录”。 （三） 钱德洪序作《答人论学书》。日本版本多从之。《全书》等本则用《答顾东桥书》。佐藤一斋谓：“此书拔本塞源，辩论痛快，使人惭伏无辞也。此书传触，恐或辱东桥，故为匿其姓号耳。刻此录时，东桥尚健在。”（参见《王阳明传习录详注集评》卷中） （四） 有人误认此句意指“嘉靖元年二月，（阳明）因龙山公卒而病，揭帖于壁，谢绝见客，不得已而见者，亦不论说”又错断聂豹与阳明初次见面的时间是正德十六年或嘉靖元年（见《浙江学刊》一九九零年第四期《王阳明答聂文蔚第一书成年辨正》）。故该文提出的成书于嘉靖二年的推断恐不能成立。 （五） 关于《答人论学书》的辨正，可参见笔者《论王阳明早期思想性格的形成》一文（载《杭州大学学报》一九八九年第一期）。 （六） 《示弟立志说》现收录于《全书》卷六，并在文下注云乙亥（正德十年）作。王懋竑《自由草堂存稿》曰：“右阳明先生《立志说》卷末自志弘治甲子四月八日，先生是年三十有三矣。《文集》注云乙亥作，卷编集者未尝见此本，而据其藁，以意定去，故不合。”（佐藤一斋《传习录栏外书》卷中） （七） 据吉田公平《传习续录的编纂》一文所说：《阳明先生遗言录》分二卷，上卷卷首记“门人金溪黄直纂辑，门人泰和曾才汉校辑”，收语录五十五条；下卷卷首记“门人馀姚钱德洪纂辑，门人泰和曾才汉校辑”，收语录亦五十五条。 （八） 王宗沐《传习录序》亦可为《传习续录》三卷之佐证。序中所谓“合续本凡十一卷，刻置学宫”，即指薛侃则刻三卷，南大吉刻五卷，钱德洪续刻之三卷也。 （九） 另一原因是王阳明学说在正德十六年以后被明令禁止，所以要想收全其全部著作并非易事，仅靠门人、民间的力量，毕竟是有限的。 （十） 该文《全书》未收。