Mr. Yangming must be right to say that "flowers are not in my heart", so there is something in my heart. Flowers and plants are just things in your heart. Because I thought of this flower, it has a color at this time. If I don't think about it, it will die with my heart, but I don't know how it bloomed and how it died.

The above famous words are from Biography. It is said that Wang Yangming once traveled with a friend in Nanzhen. The friend pointed to the flower tree in the rock and asked, "There is nothing unintentional in the world, so the flower tree blooms in the mountains. What does it have to do with my heart? " Wang Yangming replied: "when you didn't see this flower, it died with you;" When you look at this flower, you suddenly understand the color of the flower, and you know that the flower is not outside your heart. "

One spring, Wang Yangming and his friends went to the mountains to play. A friend pointed to a flower among the rocks and said to Wang Yangming, You often say that there is nothing outside your heart. Everything in the world is in your heart and controlled by your heart. Look at this flower. It blooms and falls in the mountains. Can your heart control it? Whether your heart lets it open, it will open; Your heart let it fall, it fell?

Wang Yangming's answer is very tasty: when you don't see this flower, it dies with your heart; When you look at this flower, the color of this flower will be understood in a moment; You will know that this flower is not in your heart.

Flowers bloom and fall naturally, but it's up to me whether I can disturb my heart or not. Even if the sky were to fall, the floods were monstrous, lightning and thunder and heavy rain raged, as long as I was calm, I would always be in the Peach Blossom Garden and sunny days.

This is what the Buddha said, "Everything is born of the mind." All spiritual problems, traced back to the source, are actually just spiritual problems. No matter how sinister the world is, as long as the heart does not move, there is no way.

Extended data

Wang Yangming inherited the tradition of Cheng Hao and Lu Jiuyuan's theory of mind, and further criticized Zhu's Neo-Confucianism on the basis of Lu Jiuyuan. These positions and viewpoints are clearly expressed in the thought of the Book of Practice.

"Mind is reason" was originally Lu Jiuyuan's proposition, and Wang Yangming thought that "the best is the noumenon of mind" and "mind is reason, and this heart is not covered by selfish desires, that is, righteousness, and there is no need to add a point." He said this to emphasize that the foundation of social ethics lies in the perfection of people's hearts.

Based on this principle, his understanding of Great Learning is quite different from that of Zhu Da. Zhu believes that the "teacher" in "University" is the "all-round use" that requires students to finally understand people's hearts by understanding foreign things.

According to Wang Yangming, the "style" of "Wu Ge" is to "get rid of the irregularity of his mind and make his noumenon correct" and "the noumenon of his will is what he knows and what he intends to do". "Knowledge" is inherent in people's hearts, not just knowing foreign things. This kind of knowledge is "conscience". He said: "The so-called governor has made my conscience do things.

My inner conscience is so-called justice. In my conscience, things make sense, things make sense. With my inner conscience, I also know;

Everything makes sense, and things are also; It is also the combination of mind and reason. "In his view, Zhu's" theory of material poverty "is an analysis of both mind and reason. It can be seen that Wang Yangming's proposition of "mind is reason" mainly serves his theory of self-cultivation. Conscience theory is the development of Lu Jiuyuan's thought that mind is reason. Wang Yangming's thought that mind is reason also has ontological significance in general.

Zhu advocated that the prophet should act after his deeds and pay attention to the prophet's actions after his deeds. Wang Yangming's "unity of knowledge and action" continued Zhu's tradition of hard work, but criticized Zhu's separation of knowledge and action. Wang Yangming advocates that the unity of knowledge and action is based on heart and reason. While criticizing Zhu, he also points out that he basically divides heart and reason into two parts. He said: "The reason why this kind of knowing and doing is two is because it seeks truth from the outside." Seeking the truth from my heart, this holy door is the teaching of the unity of knowledge and action. "

"Unity of knowing and doing" means that knowing and doing are two sides of the same thing. Knowledge is the conscience of the mind itself; Conscience is full of popular, objective and concrete actions or things, that is, ok. Starting from this understanding, knowing but not doing it means not knowing. Knowing is the idea of doing, and doing is the kung fu of knowing. Knowledge and action are closely related, so there is a saying that knowledge and action are one.

In the society at that time, in the development of Neo-Confucianism, there was indeed a situation of knowing but not doing it. Wang Yangming's unity of knowing and doing is of great significance to correct the current disadvantages. However, he stressed that the theory of the unity of knowledge and action is not only aimed at the disadvantages of the times, but also aimed at explaining the "ontology of knowledge and action". The theory of unity of knowing and doing emphasizes that moral consciousness already exists in people's minds, which is moral consciousness.

It also emphasizes the practicality of morality, and holds that moral knowledge is not the knowledge about the object, but the realization of morality. The unity of knowledge and practice also has general epistemological significance, but it first stresses moral cultivation, which has not been deeply studied by academic circles for a long time.

Wang Yangming's "mind is reason", "to conscience" and "unity of knowledge and action" all emphasize moral consciousness and dominance. He said: "knowledge is the spirit of reason, which means heart in terms of its dominant position and nature in terms of its endowment." A person's mind can know the good and evil of behavior, and it can also do good consciously. This is the "awareness" of the original mind, which is the development of Cheng Hao Thought. There are many expositions about the "ethereal lucidity" of human heart in "On Practice".

Wang Yangming also discussed the realm of "the benevolent and the universe are one" proposed by Cheng Hao. He pointed out that saints have this realm, so they treat people all over the world with kindness, no matter how far or near. He further pointed out that the hearts of people all over the world are the same as those of saints, but because of selfish desires, they turn against love.

In Wang Yangming's view, benevolence is not only the realm of cultivation, but also the noumenon of human heart. Wang Yangming's explanation of benevolence focuses on moral cultivation. Cheng Hao's theory of harmony between man and nature, like Zhang Zai's theory of "internal and external harmony", is of epistemological significance.

The "four-sentence teaching", which is debated endlessly for Wang Xue's successor, is recorded in Biography.

These four sentences are: "No good or evil is the body of the heart, good or evil is the journey of the heart, knowing good or evil is the conscience, and eliminating evil for good is the standard." Wang Yangming's original intention is to say that the supreme good as the noumenon of human heart is beyond experience, not the concrete behavior of good. The goodness of doing something is the means, and the goodness of doing nothing is the supreme goodness. The supreme goodness of the human heart transcends the concrete good and evil in the world.

Specific good deeds are just natural popularity without kindness. Wang Yangming said that there is no good or evil in people's hearts, which means that people should know their own hearts instead of clinging to specific good deeds. Qian Dehong, a student of Wang Yangming, said that Wang Yangming's remarks were aimed at those who were "good first". Wang Yangming himself said: "A benevolent person does not feel his friendship, but knows his way without considering his merits.

A scheming heart, though friendship is Ming Dow, is also utilitarian. The definition of human noumenon in the four sentences (With Huang Chengfu) is consistent with Cheng Hao, the founder of Neo-Confucianism. Cheng Hao said: "It is common that saints have no mercy on everything. Therefore, the study of a gentleman is nothing more than a grand duke, and things are suitable. "

Wang Yangming said that without good and evil, there is no heart and no preconceptions. With this kind of heart, you will naturally know filial piety when you see your father, and you will naturally know filial piety when you see your brother. The four-sentence teaching is obviously aimed at people with high talent, and the average student is puzzled.

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