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T he man of humanity regards Heaven and Earth and all things as one body. (1)

quote 2438 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:41b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) I-shu, 2A:2.

T he Teacher said, "When a good thought is retained, there is the Principle of Nature. The thought itself is goodness. Is there another goodness to be thought about? Since the thought is not evil, what evil is there to be removed? This thought is comparable to the root of a tree. To make up one's mind means always to build up this good thought, that is all. To be able to follow what one's heart desires without transgressing moral principles (1) merely means that one's mind has reached full maturity."

quote 2437 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:31b-32a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Analects, 2:4

T he Teacher said, "The original mind is vacuous (devoid of selfish desires), intelligent, and not beclouded. All principles are contained therein and all events proceed from it." There is no principle outside the mind; there is no event outside the mind."

quote 2436 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 24b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he Teacher said, "Knowledge is the beginning of action and action is the completion of knowledge. Learning to be a sage involves only one effort. Knowledge and action should not be separated."

quote 2435 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 22b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he Teacher said, "Our nature is the substance of the mind and Heaven is the source of our nature. To exert one's mind to the utmost is the same as fully developing one's nature. Only those who are absolutely sincere can fully develop their nature and 'know the transforming and nourishing process of Heaven and Earth’ (1).

quote 2434 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:8a-10a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) the Mean, Ch. 22

T he Teacher said, "Tzu-hsia (507-420 B.C.) had strong faith in the Sage whereas Tseng Tzu (505-c.436 B.C.) turned to seek the highest good in himself”. (1) It is good to have strong faith, of course, but it is not as real and concrete as seeking in oneself.

quote 2433 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:8a-10a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Quoting Chu Hsi, Meng Tzu chi-chu (Collected Commentaries on the Book of Mencius) ch. 3, comment on Mencius, 2A:2.

B ut people today distinguish between knowledge and action and pursue them separately, believing that one must know before he can act. They will discuss and learn the business of knowledge first, they say, and wait till they truly know before they put their knowledge into practice. Consequently, to the last day of life, they will never act and also will never know. This doctrine of knowledge first and action later is not a minor disease and it did not come about only yesterday. My present advocacy of the unity of knowledge and action is precisely the medicine for that disease.

quote 2432 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:5b-8a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

The relation between knowledge and action has been a perennial subject among Confucianists. Both Confucius (Analects, 5:9, 13:4, 14:4, 15:5, 18:8.) and the Doctrine of the Mean (ch. 8) insist that words and action should- correspond.

I have said that knowledge is the direction for action and action the effort of knowledge, and that knowledge is the beginning of action and action the completion of knowledge.

quote 2431 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:5b-8a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he main thing is for the mind to make an effort to get rid of selfish human desires and preserve the Principle of Nature.

quote 2430 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:3a-4b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

W hen the mind is free from the obscuration of selfish desires, it is the embodiment of the Principle of Nature, which requires not an iota added from the outside.

quote 2429 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:3a-4b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I f as we come into contact with the thing to which the will is directed, we really do the good and get rid of the evil to the utmost which is known by the innate faculty, then everything will be investigated and what is known by our innate faculty will not be deficient or obscured but will be extended to the utmost. Then the mind will be joyous in itself, happy and without regret, the functioning of the will will carry with it no self-deception, and sincerity may be said to have been attained. Therefore it is said, "When things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; and when the mind is rectified, the personal life is cultivated."' (1)

quote 2428 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Great Learning, the text.

I f one sincerely loves the good known by the innate faculty but does not in reality do the good as we come into contact with the thing to which the will is directed, it means that the thing has not been investigated and that the will to love the good is not yet sincere. If one sincerely hates the evil known by the innate faculty but does not in reality get rid of the evil as he comes into contact with the thing to which the will is directed, it means that the thing has not been investigated and that the will to hate evil is not sincere.

quote 2427 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he extension of knowledge is not what later scholars understand as enriching and widening knowledge. (1) It is simply extending one's innate knowledge of the good to the utmost. This innate knowledge of the good is what Mencius meant when he said, "The sense of right and wrong is common to all men." (2) The sense of right and wrong requires no deliberation to know, nor does it depend on learning to function. (3) This is why it is called innate knowledge. It is my nature endowed by Heaven, the original substance of my mind, naturally intelligent, shining, clear, and understanding.

quote 2426 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Commentary on hexagrams, no. 1, ch'ien (Heaven). Cf. Legge, trans., Yi King, p. 410. (2) Chu Hsi, Ta-hsueh chang-chu, commentary on the text. (3) Mencius, 2A: 6, 6A: 6.

H ow is it that any effort is required to rectify the mind? The reason is that, while the original substance of the mind is originally correct, incorrectness enters when one's thoughts and will are in operation. Therefore he who wishes to rectify his mind must rectify it in connection with the operation of his thoughts and will. If, whenever a good thought arises he really loves it as he loves beautiful colors, and whenever an evil thought arises, he really hates it as he hates bad odors, then his will will always be sincere and his mind can be rectified.

quote 2425 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

N ow the original substance of the mind is man's nature. Human nature being universally good, the original substance of the mind is correct.

quote 2424 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

A nswer: People fail to realize that the highest good is in their minds and seek it outside. As they believe that everything or every event has its own definite principle, they search for the highest good in individual things. Consequently, the mind becomes fragmentary, isolated, broken into pieces; mixed and confused, it has no definite direction. Once it is realized that the highest good is in the mind and does not depend on any search outside, then the mind will have definite direction and there will be no danger of its becoming fragmentary, isolated, broken into pieces, mixed, or confused. When there is no such danger, the mind will not be erroneously perturbed but will be tranquil. Not being erroneously perturbed but being tranquil, it will be leisurely and at ease in its daily functioning and will attain peaceful repose. Being in peaceful repose, whenever a thought arises or an event acts upon it, the mind with its innate knowledge will thoroughly sift and carefully examine whether or not the thought or event is in accord with the highest good, and thus the mind can deliberate. With deliberation, every decision will be excellent and every act will be proper, and in this way the highest good will be attained.

quote 2423 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I n all our changes and movements, we will stick to no particular point, but possess in ourselves the Mean that is perfectly natural. This is the ultimate of the normal nature of man and the principle of things. There can be no consideration of adding to or subtracting from it. If there is any, it means selfish ideas and shallow cunning, and cannot be said to be the highest good. Naturally, how can anyone who does not watch over himself carefully when alone, and who has no refinement and singleness of mind, attain to such a state of perfection? Later generations fail to realize that the highest good is inherent in their own minds, but exercise their selfish ideas and cunning and grope for it outside their minds, believing that every event and every object has its own peculiar definite principle. For this reason the law of right and wrong is obscured; the mind becomes concerned with fragmentary and isolated details and broken pieces; the selfish desires of man become rampant and the Principle of Nature is at an end. And thus the learning of manifesting character and loving people is everywhere thrown into confusion.

quote 2422 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

Q uestion: Then why does the learning of the great man consist in "abiding in the highest good ?” (1)
Answer: The highest good is the ultimate principle of manifesting character and loving people. The nature endowed in us by Heaven is pure and perfect. The fact that it is intelligent, clear, and not beclouded is evidence of the emanation and revelation of the highest good. It is the original substance of the clear character which is called innate knowledge of the good. As the highest good emanates and reveals itself, we will consider right as right and wrong as wrong.

quote 2421 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) The text of the Great Learning.

E verything from ruler, minister, husband, wife, and friends to mountains, rivers, spiritual beings, birds, animals, and plants should be truly loved in order to realize my humanity that forms one body with them, and then my clear character will be completely manifested, and I will really form one body with Heaven, Earth, and the myriad things.

This is what is meant by "manifesting the clear character throughout the empire." (1) This is what is meant by "regulation of the family … .. Ordering the state, and bringing peace to the world." (3) This is what is meant by "full development of one's nature”. (3).

quote 2420 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) The text of the Great Learning. (2) The text of the Great Learning. (3) The Mean, ch. 22.

Q uestion: Why, then, does the learning of the great man consist in loving the people?
Answer: To manifest the clear character is to bring about the substance of the state of forming one body with Heaven, Earth, and the myriad things, whereas loving the people is to put into universal operation the function of the state of forming one body.

quote 2419 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

M aster Wang said: The great man regards Heaven and Earth and the myriad things as one body. He regards the world as one family and the country as one person. As to those who make a cleavage between objects and distinguish between the self and others, they are small men. That the great man can regard Heaven, Earth, and the myriad things as one body is not because he deliberately wants to do so, but because it is natural to the humane nature of his mind that he do so. Forming one body with Heaven, Earth, and the myriad things is not only true of the great man. Even the mind of the small man is no different. Only he himself makes it small. […]. This means that even the mind of the small man necessarily has the humanity that forms one body with all. Such a mind is rooted in his Heaven-endowed nature, and is naturally intelligent, clear, and not beclouded. For this reason it is called the "clear character."

quote 2418 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

A lthough the mind of the small man is divided and narrow, yet his humanity that forms one body can remain free from darkness to this degree. This is due to the fact that his mind has not yet been aroused by desires and obscured by selfishness. When it is aroused by desires and obscured by selfishness, compelled by greed for gain and fear of harm, and stirred by anger, he will destroy things, kill members of his own species, and will do everything. In extreme cases he will even slaughter his own brothers, and the humanity that forms one body will disappear completely. Hence, if it is not obscured by selfish desires, even the mind of the small man has the humanity that forms one body with all as does the mind of the great man. As soon as it is obscured by selfish desires, even the mind of the great man will be divided and narrow like that of the small man. Thus the learning of the great man consists entirely in getting rid of the obscuration of selfish desires in order by his own efforts to make manifest his clear character, so as to restore the condition of forming one body with Heaven, Earth, and the myriad things, a condition that is originally so, that is all. It is not that outside of the original substance something can be added.

quote 2417 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he Four Beginnings (of humanity, righteousness, propriety, and wisdom) are all originally present in the self. Nothing need be added from the outside.

quote 2414 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:22a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

E stablish yourself in life and respect yourself. Don't follow other people's footsteps nor repeat their words.

quote 2413 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:22a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

C ollect your spirit. Be your own master. "All things are already complete in oneself. (1) What is it that is lacking? When I should be commiserative, I am naturally commiserative. When I should be ashamed, liberal, generous, affectionate, tender, or strong and firm, I am naturally so.

quote 2412 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:18a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

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