With one source, the mind is easy to go to a higher level

Pu Yao Xue Palace

Ontology and kung fu are connected as one is the way to learn to become virtuous, so Yang Ming said that "this way is simple to easy, but also to the subtle", and the mind is easy to establish the connection between the concept of "heart" and "conscience" and "Yi", this solution to the "Easy" path opens the indiscriminate interpretation of Yang Ming's mind with easy to learn annotations, and many psychology scholars (such as Wang Qi) after Yang Ming have gone further along this path opened by Yang Ming.

Scholars generally believe that "Dragon Field Enlightenment" is a direct opportunity for the establishment of MingxinOlogy, and "Dragon Field Enlightenment" is closely related to "Play Easy", although it cannot be concluded that "Easy" is the "big source" of Yangming Scholarship, but it is undeniable that the ideological resources of "Easy" have indeed had an important impact on Yangming Mind.

By discussing the contents of the book of Yi, the Way of Yi, the Bu Zheng, the Elephant Number and other aspects, Yang Ming on the one hand gives Yi Xue the meaning of mental learning, and at the same time makes his mental science clearly show the easy to learn way of thinking of "one source of body use". This path of interpretation of "Yi" has a profound impact on its later studies, opening up the indiscriminate pursuit of interpreting and interpreting Yang Mingxin with Easy Learning.

The relationship between Yi and psychology: "beginning" and "source" reflection

Scholars generally regard the "Dragon Field Enlightenment" when Yang Ming was degraded as the starting point for prompting Yang Ming to reflect and establish the study of the mind. Judging from the surviving information, before being degraded to the Dragon Field, Yang Ming had contact with Yi at least two life-and-death experiences.

Once, in the first year of Zhengde, Yang Ming was imprisoned for the purpose of "talking about Yi" between the shackles of miyue, covering the day and night, forgetting his body as a prisoner." And composed the poem "Reading Yi":

What about prison? The province is afraid of security.

Sit and play Xi "Yi", wash your heart and see Wei Ao.

Nai Zhi TianWen, painting has the most teaching.

Bao Meng ordination is Kou, and tong is early;

The trampling bandits are festivals, and the worms are not violated.

"Escape" won my heart four times, and "Trick" was self-preservation.

Looking down on the heavens and the earth, it is all eye-catching.

There is still pleasure in the scoop, which means good banditry.

You can forget your old age.

The other time was before going to Longchang, after encountering the Taoist priest of Tiezhu Palace in Wuyi Mountain, he decided to go to Longchang yi after he had obtained the "Mingyi" Gua for him. And since the great enlightenment of the Dragon Field, Yang Ming "began to know the way of the saints, I am self-sufficient, and those who seek reason for things are mistaken." It is borne out by the words of the Silent Record of the Five Classics, which do not coincide, because of the "Five Classics Hypothesis". Yang Ming of fangshi enlightenment is based on the text of the Five Classics to confirm and examine what he thinks, and all of them can be matched. This obviously includes Easy as well. It can be seen that Yang Ming often connects and collides with "Yi" at the moment of crisis and life and death.

Yang Mingchu went to Longchang to name the stone cave at the foot of the mountain where he lived as "Play Easy Nest", which is a clear proof. In his book "Playing with YiWo", it is said: "Yang Mingzi's Juyiye, the nest of the foothills of the cave mountain and reading "Yi" in the middle. At the beginning, it has not been obtained, and it is looking up and thinking, leaning over and doubting, and the letter is six,the inside is meticulous, and it is pointless, and it is like a plant. ...... So Yang Mingzi stroked a few and sighed: "Oh! This ancient gentleman is so willing to be a slave, forgetting to be a secluded man, and not knowing that his old age is coming! I know that's why I'm dead. This shows the close relationship between Yang Ming and Yi in the Longchang period.

Although only thirteen of the Five Classics of Hypothesis were preserved during this period, they can be roughly seen from the elaboration of the three trigrams of Heng, Sui, and Jin.

For example, "Heng is a gua, the upper earthquake is thunder, the lower sunken is the wind, the thunder moves the wind, the dust is vigorous, and the tension is intertwined, if the world changes to the end." And therefore, those who are the wind and the thunder have a certain and inaccessible reason, which is the world's "Constant". ......”

Another example is the "Jin" gua: "The sun rises in the earth, the sun rises by itself, and the sky is nothing." The gentleman's clear virtue, the self-evident also, people have nothing to do with. He who is self-evident is only to remove the veil of his lusts. Although the material on "Yi" in the "Five Classics Hypothesis" has not yet broken through Cheng Yi's path of understanding "Yi", there are already some remarks that can be regarded as the germination of the mind. For example, "The virtue of the heart is not unknown, so it is called the virtue of the heart." Sometimes the unknown is hidden from the private. Go to their own selfishness, everything is unknown. ”

In our view, it would be obviously inappropriate to regard the "heart" as a unique expression of the mind simply because it highlights the adequacy of the "heart" as a resource of intrinsic human value. Because this view can not only be recognized by the school of mind, but also recognized by the theorists of the Song and Ming dynasties and even the sexual good theorists who "discussed sex with the mind" since Mencius. However, there is no problem that these "Yi" theories do not contradict the main thrust of the later mature Yangming Mind Science.

Li Zhen once said in the "Preface to mr. Yang Ming's Daoist Studies": "The book of Mr. Yangming is to follow the master, and Gai Qi knows that he came from reading the Yi. Some scholars today also commented on this remark that "the great source of Yangming's learning" and believe that "Yangming's learning can be said to be enlightened by "Yi" and finally "Yi", and his lifelong preaching is ,...... If you look at it with yi Taoism, you will be one and harmonious. The author does not agree with this view. Although the ideological resources of "Yi" did have a considerable influence on Yang Ming before and after the "Dragon Field Enlightenment", it could not be raised to the conclusion that "Yi" was the "big source" of Yang Ming's scholarship.

We believe that in evaluating the fundamental source of a thinker's scholarship, we should be able to conclude that after he has mastered his life's knowledge, he should be able to conclude the inheritance and origin of his overall academic spiritual core through a comprehensive review, and cannot only choose the time cut-off point that inspired his scholarship to begin to be statically and severely determined. If we simply take whether time is in the front as a criterion for judging the source flow of scholarship, then Yang Ming was also flooded with lexicography and Shi Shi before the Dragon Field Enlightenment, can we attribute the origin of Yang Ming to this? Obviously not.

In a nutshell, "beginning" does not mean "source": the former indicates chronological order, while the latter highlights logical connections. At this point, the easy-to-learn material in the Five Classics of Hypocrisy leaves only three sides to provide one piece of evidence. If after Yang Ming's academic formation and maturity, the original "Yi" said that it could be equated with his mental science at the height of thinking and complete its main purpose in the spiritual core, I believe that they would not be burned by Yang Ming himself and only these three articles would be left behind.

In the final analysis, the origin of YangMingXin can be traced back to the Four Books, and it can be continued to Xiangshan and Baisha. Looking at Yang Ming's lifelong scholarship, we do not deny that "Yi" provided ideological resources for Yangming Xinxue and was reflected in Yang Ming's lifelong lectures, but this influence is not as great as that of the Northern Song Dynasty's five sons and Zhu Xi who used "Yi" as an academic foundation to construct their own ideological system.

In short, neither can we conclude that Yi is the "source" of Yangming Mind science because "Yi" and Longchang Enlightenment are the "beginnings" of the founding of mind science, nor can we ignore the influence of "Yi" because the material retaining Yangming on "Yi" in the "Complete Works" is relatively poor. This is a rational and objective attitude.

The Book of Yi: The Yin and Yang Messenger of Zhi Wu's Heart

The historical debate about the Spring and Autumn And even the Six Classics has a long history.

Yang Ming believes: "The history is said by the words of the deeds, and the scriptures are said by the Words of the Tao." The word is the way, and the way is the thing. The Spring and Autumn Classics are also classics, and the Five Classics are also historical. "Yi" is the history of Bao Qian's clan, "Book" is the history of Yao and Shun, and "Li" and "Le" are the history of three generations: their affairs are the same, their Tao is the same, and An has the so-called difference?" Another day: "The Five Classics are only history, and history shows good and evil, and shows precepts. Examined from the viewpoint that "the Tao is inseparable from each other", the Six Classics have both a record of "things" and an elaboration of the "Tao".

Therefore, in terms of "things", the Six Classics, including the Yi, are all histories; as far as the "Tao" is concerned, the Six Classics are all classics. In this way, Yang Ming chose "Daoshi Xiang" as the criterion for judging the nature and attribution of the Six Classics, and the tension between the question of the history of the classics was weakened to a certain extent.

On the issue of "the sage made Yi", Yang Ming once said: Fu Xi made "Yi", Shennong, Huangdi, Yao, and Shun used "Yi", as for King Wen playing Gua Yu Li, Zhou Gong also played Yu Judong. The two saints seem to have a gap compared to those who use "Yi". Confucius was different. His ambition in his prime is only the Eastern Zhou, so the dream is also zhou gong.

Tasting: "King Wen is not, Wen zaihu?" Self-commitment, but also only two saints. Confucius played "Yi", Wei edited and even the three absolutes, and then sighed "Yi" The essence of the Tao. "If I learn Yi for a few years and fifty years, I can be no big deal." "What's more so than a performer?" If you want to use "Yi" such as Yao and Shun, you are afraid that Confucius will not be at ease. He said, "I am not born to know." Good old people. ”

Yang Ming, on the basis of the "Four Saints" theory of Fuxi, King Wen, Duke of Zhou, and Confucius, incorporated Shennong, the Yellow Emperor, Yao, and Shun into the sage system of Yi. Because "Yi" is not only a book that records the "history of the Bao Clan", but also a "Tao" that has been passed down from generation to generation by the ancient sages and is closely connected.

From Fu Xi's "Yi", Shennong, Huangdi, Yao, and Shun's use of "Yi", to King Wen's performance of Gua, Zhou Gong's performance, and then to Confucius's play of "Yi", what is indicated is that the way of the saint contained in this "Yi" has been passed down uninterruptedly. Therefore, every intellectual who is full of Confucian Taoist consciousness must "seek good antiquity" and have a familiar understanding, invention, and inheritance of the book of "Yi" and the Way of Yi.

Since the Six Classics, including the Yi, are both "histories" that record the affairs of the sages and "scriptures" that record the ways of the saints, why did Confucius delete the Six Classics? Yang Ming believes: "If the Tao is made in the world, then the Six Classics do not need to be described." Deleting the Six Classics, Confucius had no choice but to do so. Since Fu Xi painted Gua Gua, as for King Wen and Zhou Gong, during which "Yi" such as "Lian Shan" and "Guizang" belonged, they were all registered, and they did not know how many, and "Yi" was in chaos. Confucius, with the world's good literary style, knew that what he said would be undisciplined, so he praised it from King Wen and the Duke of Zhou, thinking that this was the only way to win his sect. Therefore, the words of the world are all abolished, and the words of the world are "Easy". ”

Yang Ming's theory is obviously aimed at the literati of his time who preferred the style of rhetoric and fiction. Similar to Confucius's theory that he had no choice but to delete the Six Classics in order to abolish the world, as far as Yang Ming himself is concerned, his erect self-scholarship also has the practical direction of intending to sweep away the evils of this wind. In this regard, Yang Ming believes that he is deeply in touch with Confucius. Moreover, "if the Tao is made clear to the world, the Six Classics do not need to be described" means that the greatest value of the Book of the Six Classics is that it is the carrier of the record and transmission of the path of the sages.

Therefore, if this Way is enlightened in the world, the book of the Six Classics as a carrier does not need to be described. It can be seen that although Yang Ming's attitude on this issue embodies the consistent tradition of mind studies, it is not exactly the same as lu Jiuyuan's meaning of "the six classics note me, I note the six classics", and it is more moderate than Chen Baisha's expression of "the six classics are all bad".

Yang Ming explicitly associated the Six Classics with the "heart" and made a clear exposition of such a passage: The Sutra, the Chang Dao also. It lies in the destiny of heaven, in the nature of man, and in the heart of the body. Heart also, sex also, life also, one also. Through the characters, up to the four seas, the heavens and the earth, the ancient and the modern, there is no Buddha, there is no Buddha, there is no change or change. ...... It is the Chang Dao, and the act of saying its yin and yang news is called "Yi"; ... The Person of the Six Classics is not him, and the Chang Dao of my heart is also. Therefore, "Yi" is also, the yin and yang of Zhiwu's heart is also; The gentleman of the Six Classics also seeks the yin and yang news of my heart and acts from time to time, so he honors the "Yi" also; Therefore, the "Six Classics" are also the records of my heart, and the reality of the "Six Classics" is in my heart; ... And the scholars of the world, who do not know the truth of the Six Classics, but who are examining the influence and being tied to the end of the text, think that it is the Six Classics.

The Six Classics are all "sutras", and "jing" means "changing paths". This "common way" that fills the heavens and the earth through ancient and modern times will be implemented in the next person, that is, for the heart, sex, and life of one person. Therefore, what the Six Classics talk about is also the common way of the human heart, that is, the so-called "reality of the Six Classics is in my heart." In this sense, the Six Classics can be seen as texts that record my mind. Among them, "Yi" deals with the way of yin and yang messages in the universe.

Therefore, if a gentleman wants to explore the yin and yang news of his own heart and act in a timely manner, he must respect "Yi" and study "Yi", and have a thorough understanding and a sense of understanding of the book of "Yi". Naturally, Yi has become one of the classics that scholars of psychology must study. In this way, Yang Ming set a psychological tone for Yi and its Yi theory.

The Way of Easy: Conscience is easy

After the "Dragon Field Enlightenment", the first proposition of "mind is reason", marked the establishment of Yangming's mind thought. It should be understood that the "reason" of "mind is reason" is not only the "tao" of the ancient sages' hearts and minds transmitted and interconnected in the "Yi", but also an intrinsic value resource that everyone has innately.

Therefore, if one can keep one's own mind from being obscured and impregnated, this mind will penetrate the ancient and modern times, and be the same as that of the sages: "How can the weather be seen again in ancient times when the world descends?" Sir: "One day is one dollar." People sit up when they are on weekdays. Without connecting with things, this clear sight of the mind is like swimming in fuxi. After a lifetime of lecturing and political crisis, Yang ming summarized his scholarship in the next year.

On the basis of integrating the "mind is reason" and "knowledge and action unity" theory in his early years, he also put forward the theory of "conscience" and used it as the "big mind" of his later years of theory. "Conscience" is both "the place where natural awareness of heavenly reason is found" and "knowing right and wrong at any time", and in this regard, "conscience" can be regarded as "the unity of the two sides of the essence of the mind and its origin and use."

Conscience differs from the mind in that it is the present moment of concentration from the supreme goodness to the perception of right and wrong, that is to say, it is the supreme goodness expressed in perception. Since the "reason" of "mind is reason" is connected with the easy way, and "conscience" is also used by the body of the heart, then "conscience" must also be inseparable from easy: "Conscience is easy, and its path has also changed repeatedly, changing without dwelling, flowing six times, impermanent up and down, rigid and soft, not a canon, but suitable for change." How elusive is this knowledge? When you see through it, you are a saint. ”

A little conscience in the human heart is an intrinsic value resource that everyone has and is always sufficient. At this time, the moral value resource of "conscience" not only contains the value judgment scale of everyone who always "knows good and knows evil", but also provides a moral basis for guiding everyone to "remove evil for good" in everything. Moreover, whether it is easy way or conscience, it is the ultimate principle that runs through ancient and modern times, through the four seas, and reaches the heavens. The two must be homogeneous in connotation.

The similarity between conscience and ease lies in the fact that at the level of "body", nature has its own unchanging way and is not easy; but as far as "use" is concerned, it is "not a pawn, but it is adaptable to change". This is so because moral standards and bases in the ultimate sense must be formal "one", while the complex moral and ethical behavior in the world of real experience is "many" in content. "One" must be unified and embodied in "many", and "many" must dominate the whole to belong to "one". Therefore, whether it is the essence of the connotation or the form of expression, conscience is the same as easy, so "conscience is easy".

That is to say, whether it is to the conscience or to use it, there is no fixed and rigid rule. If a person wishes to become a saint, he can only use conscience as the criterion of "not being a pawn, but changing what is appropriate" to introspect and monitor himself from time to time, and accordingly to the situation and circumstances to make moral acts that are in line with conscience. In the confucian tradition, that is, the "time in the middle" mentioned in the "Zhongyong"; in the tradition of Yixue, it is the wisdom of the "time" of the "Yi" and what Cheng Yi said was "changing at any time to follow the Tao".

So Yang Ming said: "The middle is only heavenly reason, just easy, easy at any time, how to grasp it?" It must be according to the conditions of the times, and it is difficult to set a rule in advance. If later generations of Confucians want to explain the truths one by one without omission and establish a format, this is precisely the persistence of oneness. Only when we see this truth, and are always in the "conscience of my heart", can we be in the human realm, that is, "when we see through it, we are saints":

"The great man is in heaven, and he who tacitly understands what he has not yet done, and who pursues what he has already done." The husband and the heavens are one and the same; but is there a difference between those who tacitly agree and practice? In the past, the "Wen Yan" Shen "Qian" Nine Five-Year-Old Meaning and this meaning, that is, the adult is in the heavens, although the form is different, the Tao is no different. ...... Is it that the innate is not violated, the adult is the heaven; the day after tomorrow, the heaven is the adult; the adult and the heaven, it can be looked at twice? This ninety-five is also for the benefit of the world! There is no difference between heaven and man, but in heaven it is the Heavenly Dao, and in man it is humane, and although its distinction is different, its reasoning is also the same. ”

The root of my conscience is given by heaven, and I always keep this conscience from being obscured by experience, and my actions are the natural popular uses of my conscience, and if there is no calculation in it, the mind and body will naturally return to the original state of "no good and no evil". Yang Ming believes that the Wenyan Qian," as the Nine-Five Masters say, "is in harmony with the heavens and the earth, with the sun and the moon, with the four hours, and with the ghosts and gods." The "great man" who is born and heaven is violated, and the day after tomorrow is the one who has reached the "realm of heaven and earth".

Under the premise that "conscience is easy" has already linked conscience and easyness, Yang Ming can conveniently interpret the "knowledge" mentioned in the "Yi Biography" as conscience. For example: "Ask through the way of day and night." Sir Day: 'Conscience knows day and night.' ”

In addition, Yang Ming also associated conscience with the yin and yang qi of Yi: "Fu conscience is also called a god in terms of its wonderful use, a qi in terms of its popularity, and a spirit in terms of condensation. The essence of true yin, that is, the mother of true yang qi; the true yang qi, that is, the father of true yin essence; yin root yang, yang root yin, are not two. The explanation of my conscience, then all such things can be self-evident. ”

In this way, "qi" is only a popular expression of conscience, so qi is as difficult to trace as conscience. We can see that the above two points are still quite incomplete in Yang Ming's arguments, and in fact, it was only at the place of Yang Ming's high foot Wang Qi that these contents could be fully explained and brought into play.

Mind-learning monism is easy to learn thinking: the body uses one source

Because the first proposition of "mind is reason" has already absorbed the heavenly principle in the heart of one person, the conceptual analysis within the mental science system is ultimately inseparable from the category of "heart" or "conscience". This means that the "mind" must be a unity that runs through a series of opposite causal categories such as undeveloped, motion and stillness, inside and outside, and silence. Therefore, the scholars of psychology are all monists of varying degrees, and it can also be said that Yang Ming and his successors are the fundamental implementers of Yichuan Yixue's "body uses one source, and the microscopy is infinite".

a) that is, moving is static

Yang Ming once had an incisive theory and technique when talking about "undeveloped and undeveloped", that is, conscience, and there is no one before and after and what is inside and outside. If there is nothing to do, you can say and move, and conscience is not divided into things and things. Silence can be felt, and words and movements can be spoken and moved, and conscience is indistinguishable from silence. When the motionist encounters it, the essence of the mind is inseparable from the motion. ...... There is stillness in movement, and there is movement in stillness, so why doubt it? Something is felt, and it is possible to speak and move, but the silent one has not increased. Nothing is silent, and it can be said quietly, but the person who feels it has not decreased. Moving and not moving, still and no static, why doubt?

Whether or not a person is faced with things in the real world can be referred to as "movement"; the "silence" of the mind and body and the "feeling" of the present can also be "moving". But this does not mean that "conscience" itself has a dynamic distinction. Because when people are faced with every specific behavior and activity in the real world, conscience immediately exerts its "knowing good and knowing evil" to guide people to actively "remove evil for good", but at the level of "use" it is manifested as "moving", which does not prevent conscience as the "body" of the heart from being added or subtracted in the slightest, that is, it has not tasted "moving"; and when the mind body has not fallen into the various treatments of the empirical world, the mind body can be said to be "quiet" at the level of "use". But its function of judging right from wrong at any time and leading people to make ethical and ethical choices has not been lost, but has been transformed into a tendency that is internally ready to be unleashed at any time.

Therefore, as far as the "body" is concerned, it has never been "quiet". This is the so-called "movement in the static, still in the movement", "moving and no moving, static and no static". If the "body" of conscience is said to be "unissued", and the "use" of "has been issued" can also be expressed as "not sent in the already issued, and there are those who have not tasted in the undeveloped; those who have not been issued, and those who have not yet been sent, Therefore, whether the mind and body are confronted with various acts and activities of the empirical world is not the criterion for judging the movement of conscience.

Conscience is originally motionless, silent, and indifferent. From the perspective of "one source of body use", it can also be said that it is through the movement and stillness, the sense of silence, and the undeveloped. According to this view of movement and stillness, Yang Ming is particularly strong in his interpretation of the sentence "Taiji movement gives birth to yang, quiet and yin" in Zhou Zi's "Taiji Tushu": Zhou Zi's saying that "static pole and moving" is not good at viewing, and it is inevitable that there will be illness.

Gai Qi's meaning is from "Tai Chi moves and gives birth to yang, and quiet and gives birth to yin". The principle of Tai Chi is not easy to use, but the normal body is not easy. The birth of Tai Chi, that is, the birth of yin and yang. In its birth, it refers to its wonderful use of the breathless and is called the movement, which is called the birth of the yang, not the movement and then the birth of the yang. In its lifetime, it refers to those whose normal body is not easy, and it is called the quiet, which is called the birth of the yin, not the quiet and then the yin. If the fruit is quiet and then gives birth to yin, and then the movement is born of yang, then the yin and yang are completely different from each other. Yin and yang are also one qi, one qi is flexed and stretched, and yin and yang are yin and yang; one is also a reason, and one reason is hidden and still.

Yang Ming pointed out in particular that what is said about "moving and giving birth to yang, static and giving birth to yin" is not the order of movement and stillness of Taiji," let alone the concept of time of "giving birth to yang after moving, and giving birth to yin after static". The reason why this understanding is wrong is that it separates and analyzes yin and yang into two pieces. Yang Ming believes that the so-called "movement" of Tai Chi refers to the endless "use" of its generation of yin and yang; the "jing" of Tai Chi is the inevitable and unchanging "body" in this life activity. In terms of performance, the former is "explicit" and the latter is "micro". "Dynamic and static theory" is exactly "the body uses one source, and the microscopy is infinite." ”

According to this monist way of thinking, Yang Ming annotated the relevant statements in Zhou Zi's Taiji Tushu and tongshu: "According to Lianxi's self-annotation, 'the main stillness, the cloud' has no desire to be quiet, and in the "Tongshu" cloud: 'No desire is static and moving, it is the theory of the main stillness, and the reality is both dynamic and static." 'Fixing it on Zhongzheng Benevolence, the so-called 'Tai Chi'. And the 'main meditator,' the so-called 'infinity.' The old note or non-Lianxi original intention, so it is specially listed. ”

2) Simplicity is not easy

The monistic thinking of mind science advocates the theory of "the use of the body is not two" and "easy to simply cut off", and correspondingly, the scholars of mind science also focus on the "simple" meaning of "easy". The saints teach people, only to be afraid that people are not simple, and all he says is the simple rule. The work is only simple and real, the more real the simpler, the simpler the more real.

But this "simplicity" does not mean that there is no fixed text, or even a slight work. The meaning of "simplicity" in the study of mind should be understood to mean that since the human heart already has the most abundant resources of value for sanctification, as long as the conscience of the mind and body is always kept clean and allowed to be used naturally, there is no need to seek to fill it inward.

However, the "simple" work must have a "difficult" ontology as the premise: "Conscience is only one: King Wen's "Yan", Zhou Gong's "爻", Confucius's praise of "Yi", why do they look at each other differently?" Sir: "How can a saint be deadly?" If the Great One is the same as his conscience, what harm does he say? And like a garden of bamboo, as long as it is the same branch, it is the same. If you are bound to the branches and branches, they must be the same size as each other, and they are not created. The Ru generation only needs to cultivate conscience. Conscience is the same, and it is better to have differences. If the Ru generation is unwilling to work hard, and even the bamboo shoots have not been smoked, where can they talk about the branches?"

This "hard-not-easy" essence is conscience. As long as the body is kept intact, kung fu does not have to be muddled with specific and complicated mechanical rules. But if you are not willing to do the work of conscience, everything cannot be talked about, let alone "simple". Therefore, in Yang Ming, "simple" and "not easy" are one: the former speaks of work, the latter speaks of ontology; "not easy" is the theoretical basis of "simple", and "simple" is the practical requirement of "not easy". The integration of the body and kung fu is the way to become a sage. So Yang Ming said, "This way is simple to easy, and subtle to subtle." ”

3) Unity of knowledge and action

In his early years, Yang Ming advocated the purpose of "unity of knowledge and action". To understand Yang Ming's theory of mind, it is necessary to have a thorough grasp of the theory of "unity of knowledge and action", because the relationship between this theory and the theory of "mind is reason" and "conscience" is too close.

The Book of Transmission records a dialogue in which the disciple asks, "How can knowledge and action be united?" And for example, in "The Mean", it is said that 'erudite, but also said', "Do what you do, and know and do two things." Sir: "Erudition is only the knowledge of everything to save this heavenly truth, and the practice of perseverance is only the meaning of endless learning." He also asked, "How is it that Yi 'learns to gather, and says', benevolence, and deeds?' Sir: "The same is true. When everything is learned to store this heavenly truth, then this mind is even more unrelenting, so it is said that 'learning to gather, but often learning to save this heavenly truth, more selfless desire to interrupt, this is the place where this mind does not stop, so it is said 'benevolence to do it.' ”

To understand the "unity of knowledge and action", we must first talk about it from the perspective it proposes. "Since Wang Shouren has already made the provisions of ethics and morality in Tianli, the 'unity of knowledge and action' in practicing Tianli is not an epistemological problem, but a question of pure moral practice and moral cultivation." "If we look at it in conjunction with the 'mind as reason,' then the mind, as the initiator of the 'unity of knowledge and action (practical activity),' is a purely amorphous, amorphous spiritual entity, and knowledge and action constitute the two intentions of its apparent initiation: any so-called conscious intention that points to itself is knowing; any intention that points outside it is action."

As far as "learning to preserve the Heavenly Principle in everything" is concerned, it includes both the aspect of confirming my heart with the heavenly principles that appear in each thing, and the aspect of implementing the truth contained in the heart outwardly. The former is inward, so it belongs to "knowing"; the latter is outward, so it belongs to "line". In the expression of "Wen Yan Qian", the former is "learning to gather", and the latter is "benevolence to practice". In fact, the two are just the same moral practice of conceptual investigation from different perspectives. In this sense, knowledge and action are obviously temporary and simultaneous, which is the so-called "unity of knowledge and action."

Although Yang Mingnian took conscience as the backbone of his theory, he did not abandon the "unity of knowledge and action" theory in his early years, and even incorporated "conscience" and "conscience" into the relationship between knowledge and action. Although in theory conscience is the essence of everyone, the sentient beings living in the real world are always not immune to the temptation of various desires, and there is a danger of covering the original mind at any time, so conscience is also non-existent: Mencius Yun: "The heart of right and wrong, knowing also." "The heart of right and wrong, everyone has." That is, the so-called conscience also. Is there no conscience? But not to the ear. "Yi" means "know to the end, to the point." "He who knows, knows, and he who knows, knows." The reason why this knowledge is also one. In the recent world, it is said that only one word has not yet been missing, and if the word is written, it has never been written. The reason why this knowledge is two also.

Yang Ming believes that the "knowledge to the extreme, to the extreme" mentioned in the Yi points out the relationship between "conscience" and "to conscience" between knowledge and action. Before that, all the theories of knowledge only emphasized the "knowing" side, and did not emphasize the necessity of "causing", that is, the "action" side, so they all separated knowledge and action into two. It should be noted that although the relationship between yangming's knowledge and action is not a body-use relationship, through the above analysis, we can still appreciate that the theory of unity between knowledge and action is inseparable and temporary is obviously influenced by the thinking of "body uses one source, and the microscopy is infinite".

"Yi" and The Cultivation of The Mind: Wash the Mind and Retreat to the Secret

The book of "Yi" is not only a classic of the ancient and modern sages passing on the heart, the way of the three talents, the rational equipment of heaven and man, and the way of yi is also the same as the conscience of heaven, then the spiritual cultivation of the "divine heart" must be inseparable from the study of "Yi" and the study of "Yi": "It is the gentleman who washes his heart and retreats to the secret, and fasts to the gods to know his virtue." The Master of the Gexie tried to weave the three absolutes. Alack! If I had been learning "Easy" for decades, it would have been no greater than my husband!"

In general, within the framework of the Yangming Mind Science system, the whole purpose of mental cultivation is only to restore its original mind, maintain the clarity of the conscience of the mind and body, and not be obscured by immersion. "Yi Chuan" "What to think and worry about" is exactly this meaning:

"What the "System" says is what to think and what to think, what is thought and what is worried is only heavenly reason, and there is no need to think about the ear, not to say that there is no thought and no worry. The essence of the mind is the Heavenly Principle, so what is there to ponder? Scholars work hard, although they think about it, they just want to restore his essence, not arrange to think about it with selfish intentions. If you arrange to think, you are selfish and use wisdom. The scholar's enemy, the great rate is not shen empty and silent, then arrange to think. ”

Heavenly conscience is the nature of the mind and body, and all the work for learning and cultivating is to restore this innate essence. The learner can neither be thoughtless nor completely free to think about everything externally as the object of his thoughts. "No thought" means to sink into the study of Shi Shi's emptiness, while "arranging and thinking out with selfish intentions" means thinking that "heavenly reason" is outside the mind and seeking reason outward.

On the one hand, it will meet the natural epidemic of hindering the conscience because of its "deliberate" will meet; on the other hand, it will harm the original mind because of the uncertainty of thought and the confusion of thoughts, making it impossible to carry out the kung fu. Therefore, only by constantly taking "Heavenly Reason" as the object of thought and examining what one thinks and does can one "divinely understand one's heart."

Yang Ming aligns the Zhongyong with the Yi, and expresses the main thrust of this work as follows: "'Caution and fear is the work of cultivation,' and neutralization is the essence of restoring its nature, as the Yi so-called 'exhaustive rationality is the end of life, and neutralization is the fulfillment of life." Moreover, everyone's original heart is full of natural reason, so there is no difference in nature; there is only a distinction between depth and proficiency in work, and there is no matter whether it is good or bad: "The "Qian" is clear and obscure, and there is no advantage or disadvantage; when six people look, there is only nobility, no advantages and disadvantages. In their own experience, there is a difference between life and maturity, strength and old age, and it is not possible to discuss the advantages and disadvantages."

Yang Ming also elaborated on the meaning of "zhen" and "repentance" in Yi: "He who says also speaks, Zhen ye; Zhen Ye, Li Ye." It is said that it is pure and has nothing to allow its heart to be true; it is said that it is based on the heart and has nothing to say in reason. ...... Therefore, he who says also loves, and chastity also, sex also. Say it with the nature of righteousness, and say the fate of sex with chastity. "The repentant, the good end, the sincerity of the restoration." A gentleman repents in order to be good; a villain repents and does not dare to wanton evil; but the saint can then have no regrets, no goodness, no sincerity. In this way, "chastity" and "repentance" are given the meaning of psychology, which are closely related to their cultivation of kung fu.

The Science of Elephant Numbers: The Gods Are My Heart Only

Including all those who understand yi, the whole task of their yixue is to establish an internal connection between yi and "heart", and on this basis, the words of "Yi" and the way of Yi provide a classical basis and easy interpretation of their psychology. This solution to the "Yi" road determines that the study of the mind and the easy study of the mind should obviously be classified as the school of righteousness in terms of schools. But most people who understand yi do not abandon the science of elephant numbers because of this:

"Fu "Yi", the way of the three talents is prepared. The gentleman of the ancients, juju looks at his image and plays with his words, and moves to watch his changes and play with his occupation. Phenomena play with words, the body of the three talents is standing; the observation of change plays and occupies, and the use of the three talents is done. Standing, therefore existing and God; using deeds, moving and transforming. God, therefore, knows all things around the world and has no direction; therefore, he encompasses the heavens and the earth without a trace. If there is no square, it is like a word; if there is no trace, it becomes a life. ”

The "Genealogy of Words" says: "The Yi has the four ways of the saints: those who speak still have their words, those who move still change, those who make instruments still have their images, and those who prophete are still occupied." Yang Ming continued the yichuan tradition of "changing words and images" as the way of the saints. In "Yi", the three talents of heaven and earth are all prepared, then, the gentleman's "playing easy" is the necessary way to understand and experience the way of the three talents. "Guan Xiang Play" can comprehend the "body" of the path of the three talents, and "guan changing and playing with occupation" is the "use" of this way.

"Unity of knowledge and action" and "one source of body use", so "word and image transformation" are actually one. Take the "Qian" Chujiuye as an example: "The words of "Yi" are 'The first nine, the hidden dragon should not use six characters; the image of "Yi" is the first painting; the change of "Yi" is worth its painting; the occupation of "Yi" is the use of its words. The reason why "words and images are occupied" is the "way of the saints" is precisely because the four are unified in the "way" of the three talents, and this "way" is also the "reason" of "mind is reason".

In this way, we can see that the study of the saints looks at divination from a higher perspective: "Yi, Zhu Zi Lord Bu Zheng, Cheng Chuan Master, how is it?" Sir Day: "Bu Zheng is the reason, and the reason is also the Bu Zheng." What is the reason for the world greater than the one who is a prophecy? Only for future generations to see the divination master on the divination, so it looks like a small art. I don't know that today's teachers and friends ask questions and answers, erudition, interrogation, prudence, discernment, and perseverance, all of which are bu zheng, bu zheng, but they are only seeking to resolve doubts, and the gods are only my heart. "Yi" is to ask the heavens, people have doubts and self-confidence, so they ask the heavens with "Yi"; that is, people's hearts are still involved, but the heavens do not tolerate false ears. ”

It can be seen that Yang Ming, through the redefinition of the connotation of "non-re-singing", has set a very important theoretical premise for divination as the way of the saints. The so-called "Bu Zheng" should be understood to include all activities aimed at resolving doubts and understanding the original mind. In this sense, the only direction of "Bu Zheng" lies in "MingLi", which is actually "Kung Fu". Therefore, all kung fu such as "teacher and friend questioning, erudition, interrogation, prudent thinking, discernment, and dedication" are included in the extension of the divination.

Of course, in Yang Ming's view, the traditional sense of "zhan" and "bu" is also for the purpose of "seeking to resolve fox doubts, the gods and my heart", so it is also within the scope of the "Bu Zheng" mentioned: "Yarrow is "Yi", and the turtle is also "Yi". The reason why "Bu Zheng" (Kung Fu) is necessary is that people do not "confident" in their original minds; if people can conform to their original minds in all their actions, then there is no difference between heaven and man, so that people are the same as heaven. Obviously, Yang Ming's interpretation of the sage's way of "Bu Zheng" here reveals a strong and unique psychological color.

If "Bu Zheng" is regarded as a work, then the full role of "Yi" is nothing more than "Bu Zheng". So, what is the basis for the sage's "Yi"? Yang Ming said in the article "The Rules of the Sages who Write books out of the River Out of Tuluo": The heavens and the earth show the number of nature, and the saints are the law of the saints as scriptures. What's more! It is not in vain. If the heavens and the earth do not show the number of nature, then why should the saints and the dharma be used as scriptures? The "Great Biography" says that the reason for the sage's work "Yi" is nothing more than Bu Zheng, and the work of "Yi" is also a book.

Yang Ming was obviously influenced by the study of "diagram" and "book" since the Song Dynasty. He also believed that the River Map and the Book of Luo were the natural numbers manifested by heaven and earth, and the saints wrote "Yi" in imitation of "Figures" and "Books". He also accepted a series of traditional views of "The Map of the Heavenly Descending River, the Book of Luo on the Earth", the "Negative Diagram of the Dragon Horse, the Book of the Divine Turtle", the "The River Diagram From the Time of Fuxi, the Book of Luo from the Time of Dayu", "The River Diagram as the Body, and the Book of Luo as the Use".

On this basis, Fu Xi draws the gua with pictures, "The void of five and ten, Tai Chi also; the oddity of accumulating twenty, and the even of the combination of twenty, with one two three four and six seven eight nine, then the body of the instrument is standing; the combination of the four sides is thought to be dry, kun, kan, and away, and the void of the four corners is to be replaced, zhen, Xun, and Geng, then the position of the bagua is fixed." ”

Dayu recounted the nine domains in the book, "In fact, five of them, the imperial pole is also; one five elements and two five things, three eight political and four and five times, the first is the former, orderly and not chaotic; six three virtues and seven doubts, eight Shu zheng and nine lucky poles, listed in the latter, orderly but not disorderly." ”

Although "figure" and "book" are used for the body, "the body uses one source", so the book is also one: but Fu Xi first got the picture to draw the gua, and did not have to wait for the book; Dayu alone got the book to narrate the domain, and did not have to be examined in the tu'er. If it is said that, then the book can be "Easy", and the figure can also be "Fan", and the Anzhi Tu is not a book, and the book is not a figure? Belch! The distinction between reason and reason is not deeper than that of the Creator, who can know it?

Because "figures" and "books" are the natural manifestations of the number of heavens and earth, and the characters of the universe and heaven and earth are originally rational, the appearance of "diagrams" and "books" is actually "rational one". It can be seen that the theory of Yangming's books was greatly influenced by Zhu Zi's "Easy to Learn enlightenment". This influence is reflected not only in the narrative of the process of "diagram" and "book" becoming "gossip" and "nine domains" that he almost completely copied, but also in the academic improvement of "one point of reason and one point" in the final point.

Yang Ming is easy to learn from the evaluation

Overall, Wang Yangming's discussion on ease of learning is relatively poor. Objectively speaking, in terms of content, it can only be regarded as easy to learn, or called easy to say, and it is not easy to learn system.

Although most of its psychological studies have not been developed before, due to their rich personal experience and understanding and the integration and elimination of the ideas of their predecessors, and have been developed into a new academic system, which has had a great impact on future generations of scholars until today, its ease of learning has not made corresponding breakthroughs in value.

Yang Mingyi's statement that it was not completely separated from Cheng Zhu Xie Yi Lu number is an example. This is clearly revealed in the study of elephant numbers that he inherited from Zhu Zi's Yixue Enlightenment and the righteous content of Cheng's Yi Chuan. The root cause, we believe, can be attributed on the one hand to the fact that a certain scholarship tends to have no time to take care of it in the initial period; more importantly, this phenomenon is related to the specific directionality and focus of the psychology of the academic. Both of these reasons can provide angles and evidence for further investigation of the relationship between easy learning and psychology.

But if we evaluate Yang Ming yixue with an objective mindset, we cannot deny its value:

1) There are some unique new creations in Yang Ming's mind. These creations have further enhanced the academic taste of yixue (such as the redefinition of the connotation of "Bu Zheng") and left resources and space for future generations to reinterpret and recreate.

2) As far as the Interpretation of the Yi school is concerned, although Yang Ming Yixue should be classified as a school of righteousness, it should not repel the number of elephants at the same time. This feature allows Yang Ming Houxue and other scholars to elaborate on the easy reasoning, while retaining to a certain extent the positive results of the study of elephant numbers (at least since the Song Dynasty), thus avoiding the negative consequences of the easy interruption of elephant numbers in the Han Dynasty after the emergence of Wang Bi Metaphysics.

The core of Yangming Xinxue Yishu lies in establishing the connection between the concepts of "heart" and "conscience" and "Yi", and this path of understanding "Yi" opens up the indiscriminate interpretation of Yangming Xinxue with Yixue annotations. Many of the psychology scholars after Yang Ming (such as Wang Qi) followed the path that Yang Ming opened up even further.

Therefore, in the history of science and the history of easy learning, Yangming's "heart learning yi" began to become another important school coexisting with Cheng Zhu's "science and learning".