World  Spiritual  Heritage
Wang Yangming



Spiritual quotes of
Wang Yangming

37  quote(s)  | Page 1 / 1




H ow does man become mind?"
"Clear intelligence and clear intelligence alone."
"We know, then, in all that fills heaven and earth there is but this clear intelligence. It is only because of their physical forms and bodies that men are separated. My clear intelligence is the master of heaven and earth and spiritual beings. If heaven is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its depth? If spiritual beings are deprived of my clear intelligence, who is going to distinguish their good and evil fortune or the calamities and blessings that they will bring? Separated from my clear intelligence, there will be no heaven, earth, spiritual beings, or myriad things, and separated from these, there will not be my clear intelligence. Thus they are all peemeated with one material force. How can they be separated?”





Confucianism / Neo Confucianism Quote n°2453 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:57a-58b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




I said, "The human mind and things form the same body. In the case of one's body, blood and the vital force in fact circulate through it and therefore we can say they form the same body. In the case of men, their bodies are different and differ even more from those of animals and plants. How can they be said to form the same body?"
The Teacher said, "Just look at the matter from the point of view of the subtle incipient activating force of their mutual influence and response. Not only animals and plants, but heaven and earth also, form the same body with me. Spiritual beings also form the same body with me.





Confucianism / Neo Confucianism Quote n°2452 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:57a-58b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




I t is not easy to find people of sharp intelligence in the world. Even Yen Hui (Confucius' most virtuous pupil) and Ming-tao (Ch'eng Hao) dared not assume that they could fully realize the original substance of the mind as soon as they apprehended the task. How can we lightly expect this from people? People's minds are dominated by habits. If we do not teach them concretely and sincerely to devote themselves to the task of doing good and removing evil right in their innate knowledge rather than merely imagining an original substance in a vacuum, all that they do will not be genuine and they will do no more than cultivate a mind of vacuity and quietness [like that of the Buddhists and Taoists]. This defect is not a small matter and must be exposed as early as possible." On that day both Ju-chung and I attained some enlightenment.




Confucianism / Neo Confucianism Quote n°2451 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:45b-47b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




I n the original substance of the mind there is no distinction of good and evil. When the will becomes active, however, such distinction exists. The faculty of innate knowledge is to know good and evil. The investigation of things is to do good and to remove evil.




Confucianism / Neo Confucianism Quote n°2450 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:45b-47b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
This conversation concerning the famous "doctrine in four axioms" raises a fundamental issue and led to a bitter controversy both inside and outside the Wang Yang-ming School. The issue is whether the mind in its original substance transcends good and evil, as the Buddhists would say, or is fundamentally good, as the Confucianists insist. In his teachings Wang Chi interpreted the four axioms to mean the absence of distinction between good and evil and that sagehood comes through a direct intuition of reality in its totality. Ch'ien Te-hung, on the other hand, interpreted them to mean that the distinction exists and that sagehood comes only through moral efforts to do good and overcome evil. Actually Wang Yang-ming taught both, as the conversation clearly shows. It is only because they represented two sharply divergent tendencies within the Wang Yang-ming School, one emphasizing intuitive awakening and the other emphasizing moral endeavor, that they have given the doctrine a one-sided interpretation.

   




T he Teacher was roaming in Nan-chen. A friend pointed to flowering trees on a cliff and said, "[You say] there is nothing under heaven external to the mind. (1) These flowering trees on the high mountain blossom and drop their blossoms of themselves. What have they to do with my mind?"
The Teacher said, "Before you look at these flowers, they and your mind are in the state of silent vacancy. As you come to look at them, their colors at once show up clearly. From this you can know that these flowers are not external to your mind."





Confucianism / Neo Confucianism Quote n°2449 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:30a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) Ch'uan-hsi lu

   




E ven Heaven and Earth cannot exist without the innate knowledge that is inherent in man. For at bottom Heaven, Earth, the myriad things, and man form one body. The point at which this unity manifests in its most refined and excellent form is the clear intelligence of the human mind. Wind, rain, dew, thunder, sun and moon, stars, animals and plants, mountains and rivers, earth and stones are essentially of one body with man. It is for this reason that such things as the grains and animals can nourish man and that such things as medicine and minerals can heal diseases. Since they share the same material force, they enter into one another."




Confucianism / Neo Confucianism Quote n°2448 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:29b-30a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
material force = Qi

   




A friend who was engaging in sitting in meditation attained some insight. He ran to make an inquiry of the Teacher. The Teacher said, "Formerly, when I stayed in Ch'u-chou seeing that students were mostly occupied with intellectual explanations and debate on similarities and differences, which did them no good, I therefore taught them sitting in meditation. For a time they realized the situation a little bit (they saw the true Way) and achieved some immediate results. In time, however, they gradually developed the defect of fondness of tranquillity and disgust with activity and degenerated into lifelessness like dry wood. Others purposely advocated abstruse and subtle theories to startle people. For this reason I have recently expounded only the doctrine of the extension of innate knowledge. If one's innate knowledge is clear, it will be all right either to try to obtain truth through personal realization in a quiet place or to discover it through training and polishing in the actual affairs of life. The original substance of innate knowledge is neither tranquil nor active. Recognition of this fact is the basis of learning. From the time of Ch'u-chou until now, I have tested what I said several times. The point is that the phrase 'the extension of innate knowledge' is free from any defect. Only a physician who has broken his own arm can understand the causes of human disease. (1)




Confucianism / Neo Confucianism Quote n°2447 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:25a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) Quoting the Tso chuan (Tso's Commentary), Duke Ting, 13th years.

   




A friend who was engaging in sitting in meditation attained some insight. He ran to make an inquiry of the Teacher. The Teacher said, "Formerly, when I stayed in Ch'u-chou seeing that students were mostly occupied with intellectual explanations and debate on similarities and differences, which did them no good, I therefore taught them sitting in meditation. For a time they realized the situation a little bit (they saw the true Way) and achieved some immediate results. In time, however, they gradually developed the defect of fondness of tranquillity and disgust with activity and degenerated into lifelessness like dry wood. Others purposely advocated abstruse and subtle theories to startle people.




Confucianism / Neo Confucianism Quote n°2446 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:25a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
Under the influence of Zen Buddhism, most Neo-Confucianists taught sitting in meditation. Wang was no exception. In fact, in the first phase of his teaching, he emphasized it. However, it was soon replaced by an active approach, notably "polishing and training in actual affairs." This doctrine has exerted great influence on both China and Japan.

   




T he Teacher said, "The highest good is the original substance of the mind. When one deviates a little from this original substance, there is evil. It is not that there is a good and there is also an evil to oppose it. Therefore good and evil are one thing."
Having heard our Teacher's explanation, I know that we can no longer doubt Master Ch'eng Hao's sayings, "Man's nature is of course good, but it cannot be said that evil is not our nature" (1) and "Good and evil in the world are both the Principle of Nature. What is called evil is not originally evil. It becomes evil only because of deviation from the Mean." (2)





Confucianism / Neo Confucianism Quote n°2445 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:12b-13a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) I-shu, 1:7b. (2) I-shu, 2A: I b.

   




T here is no human nature that is not good. Therefore there is no innate knowledge that is not good. Innate knowledge is the equilibrium before the feelings are aroused. It is the state of broadness and extreme impartiality. It is the original substance that is absolutely quiet and inactive. And it is possessed by all men. However, people cannot help being darkened and obscured by material desires. Hence they must study in order to get rid of the darkness and obscuration. But they cannot add or subtract even an iota from the original substance of innate knowledge. Innate knowledge is good. The reason why equilibrium, absolute quiet, broadness, and impartiality are not complete in it is that darkness and obscuration have not been entirely eliminated and its state of preservation is not yet complete. The substance and function [you refer to] are the substance and function of innate knowledge. How can it transcend them?




Confucianism / Neo Confucianism Quote n°2444 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 2:38a-39a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




T he substance of the mind is revealed through its tranquillity and its function through its activity."




Confucianism / Neo Confucianism Quote n°2443 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 52a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




I n that case, good and evil are not present in things at all.
"They are only in your mind. Following the Principle of Nature is good, while perturbing the vital force is evil."
"After all, then, things are devoid of good and evil?"
"This is true of the mind. It is also true of things. Famous but mediocre scholars fail to realize this. They neglect the mind and chase after material things, and consequently get a wrong view of the way to investigate things. All day long they restlessly seek principle in external things. They only succeed in getting at it by incidental deeds of righteousness. All their lives they act in this way without understanding it and act habitually without examination.





Confucianism / Neo Confucianism Quote n°2442 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




N ot making special effort to like or to dislike does not mean not to like or dislike at all. A person behaving so would be devoid of consciousness. To say 'not to make a special effort' merely means that one's like and dislike completely follow the Principle of Nature and that one does not go on to attach to that situation a bit of selfish thought. This amounts to having neither likes nor dislikes.




Confucianism / Neo Confucianism Quote n°2441 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




T he sage, on the other hand, in his non-distinction of good and evil, merely makes no special effort whatsoever to like or dislike and is not perturbed in his vital force. As he pursues the kingly path and sees the perfect excellence, (1) he of course completely follows the Principle of Nature and it becomes possible for him to assist in and complete the universal process of production and reproduction and apply it for the benefit of the people. (2)




Confucianism / Neo Confucianism Quote n°2440 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) Quoting History, "Great Norm." Cf. Legge, Shoo King, p. 331. (2) Quoting Changes, commentary on hexagram no. 11, t'ai (successful). Cf Legge, Yi King, p. 281.

   




T he Teacher said, "The state of having neither good nor evil is that of principle in tranquility. Good and evil appear when the vital force is perturbed. If the vital force is not perturbed, there is neither good nor evil, and this is called the highest good."




Confucianism / Neo Confucianism Quote n°2439 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

   




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




Confucianism / Neo Confucianism Quote n°2438 | 
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."




Confucianism / Neo Confucianism Quote n°2437 | 
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."




Confucianism / Neo Confucianism Quote n°2436 | 
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."




Confucianism / Neo Confucianism Quote n°2435 | 
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).




Confucianism / Neo Confucianism Quote n°2434 | 
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.




Confucianism / Neo Confucianism Quote n°2433 | 
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.




Confucianism / Neo Confucianism Quote n°2432 | 
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.




Confucianism / Neo Confucianism Quote n°2431 | 
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.




Confucianism / Neo Confucianism Quote n°2430 | 
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.




Confucianism / Neo Confucianism Quote n°2429 | 
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)




Confucianism / Neo Confucianism Quote n°2428 | 
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.




Confucianism / Neo Confucianism Quote n°2427 | 
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.




Confucianism / Neo Confucianism Quote n°2426 | 
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.




Confucianism / Neo Confucianism Quote n°2425 | 
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.




Confucianism / Neo Confucianism Quote n°2424 | 
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.




Confucianism / Neo Confucianism Quote n°2423 | 
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.




Confucianism / Neo Confucianism Quote n°2422 | 
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.





Confucianism / Neo Confucianism Quote n°2421 | 
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).





Confucianism / Neo Confucianism Quote n°2420 | 
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.





Confucianism / Neo Confucianism Quote n°2419 | 
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."




Confucianism / Neo Confucianism Quote n°2418 | 
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.




Confucianism / Neo Confucianism Quote n°2417 | 
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 

   


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The Writings of Bahá’u’lláh
Apocrypha of the Bible
The Dao De Jing
Tibetan Book of the Dead






Quotes from the World Religion


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Scriptures 360

Bahai 360
Buddhism 360
Christianity 360
Hinduism 360
Islam 360
Jainism 360
Judaism 360
Sickhim 360
Taoism 360
Zoroastrism 360






Quotes by sacred scriptures


Bahá’í
The Epistle to the Son of the Wolf
The Hidden Words
The Kitáb-i-Aqdas
The Kitáb-i-Íqán
The Proclamation of Bahá’u’lláh
The Tablets of Bahá’u’lláh
The Writings of Bahá’u’lláh

Buddhism
Brahma Net Sutra
Buddha Speaks the Mahayana, Infinite Life, Adornment, Purity, Impartiality, and Enlightenment Sutra
The Amitayurbhavana Sutra
The Avatamsaka Sutra
The Bodhisattva Dwelling in the Womb Sutra
The Buddha Expounding Amitabha Sutra
The Cultivation Guidelines for Pure Land School Practitioners
The Dhammapada
The Discourse on the Ten Wholesome Ways of Action
The Eight Great Awakenings Sutra
The Heart of Prajna Paramita Sutra
The Lankavatara Sutra
The Lotus Sutra
The Maha Prajna Paramita
The Maha-Vaipulya Tathagata’s Unimaginable State Sutra
The Platform Sutra
The Seng-ts’an
The Shobo Genzo
The Sigalovada Sutta: The Discourse to Sigala The Layperson’s Code of Discipline
The Surangama Sutra
The Sutra in Forty-Two Sections
The Sutra of Immeasurable Life
The Sutra of the Past Vows of Earth Store Bodhisattva
The Sutra of Visualization of the Buddha of Infinite Life
The Sutra on Generating the Supreme Aspiration of Bodhisattvas
The Sutra on Praise of the Pure Land and Protection by Shakyamuni
The Sutra on the Buddha’s Bequeathed Teaching
The Vajra Prajna Paramita Sutra
The Vajradhvaha Sutra
Upasaka Precepts Sutra
Various Sutras

Christianity
The Bible
The Corpus Hermetica
The Philokalia

Confucianism
Guidelines for Being a Good Person
The Bai Hu Tong
The Book of Etiquette & Ceremonial
The Book of Ode
The Book of Ritual
The Books of Changes
The Doctrine of Filial Piety
The Imperial Edict of Emperor Yong Zheng
The Luxuriant Dew of the Spring and Autumn Annals
The Zhongyong

Daoism
The 100 Diseases & Medicines
The Annals of Lu Buwei
The Huai-Nan Tzu
The Jade Emperor’s Mind Seal
The Liezi
The Qing Jing Jing
The Su Shu
The Tai Shang Lao Jun Jie Jing
The Tai Shang Sheng Xuan Xiao Zai Hu Ming Miao Jing
The Tai Shang Xu hang tian Zun Si Shi Jui Zhang Jing
The Tai Shang Xuan Ling Bei Dou Ben Ming Yan Sheng Zhen Jing
The treatise on the unseen merits
The Yellow Emperor’s scripture of the Unconscious Unification
Treatise of the Most Exalted One on Cause and Effect

Hinduism
Bhagavata Purana
Gautama Smriti
Padarthadharmasamgraha
Samkhya Sutra
Tantric scriptures
The Ashtavakra Gita
The Atharva Veda
The Avadhuta Gita
The Bhagavat Gita
The Bhakti Sutras
The Devi Gita
The Law of Manu
The Mahabarata
The Panchadasi
The Ramayana
The Rig Veda
The Sama Veda
The Thirrukkural
The Upanishads
The Vishnu Purana
The Vishnu Sahasranam
The Yajur Veda
The Yoga vasishtha
Yajnavalkya Smriti
Yoga Sutra

Islam
The Quran

Jainism
The Acaranga Sutra
The Bhagavati Aradhana
The Khamemi Savve Jiva Sutra
The Mulachara
The Namokar Mantra
The Saman Suttam
The Shivmastu Sarva Jagatah Sutra
The Tattvartha Sutra
The Uttaradhyayana

Judaism
The Bava Kamma
The Beth Middot
The Book of Proverbs
The Chofetz Chaim
The Ecclesiastes
The Imré binah
The Ketuvim
The Ma’alat Hamiddot
The Misdrashs
The Mivchar Hapeninim
The Moré Névoukhim
The Nevi'im
The No’am Hamiddot
The Pirkei Avot
The Proverbs
The Psalm
The Sayings of the Fathers
The Talmud
The Tanchuma
The Torah
The Tosefta
The Wisdom of Salomon
The Zohar

Sikhism
Guru Gobind Singh Ji
The Sri Dasam Granth Ji
The Sri Guru Granth Sahib Ji

Tradition
The Nihong
The Tibetan Book of the Dead

Zoroastrianism
The Avesta
The Menok i Khrat




Quotes by authors


Bahá’í
'Abdu'l-Bahá
Bahá’u’lláh

Buddhism
Bassui Zenji
Bodhidharma
Buddha Sakyamuni
Hakuin
Huang Po
Hui Neng
Milarepa
Nagarjuna
Seng-Chao
Vimalakirti
Yung-chia Ta-shih

Christianity
Abbot Vasilios of Iveron Monastery
Angela of Foligno
Desert Fathers
Diadochos of Photiki
Dionysius the Areopagite
Jacob Boehme
Jean Pierre de Caussade
Jesus Christ
John Ruusbroec
Martin Luther King
Meister Eckhart
Mother Teresa
Nicephorus the Solitary
Nicholas of Cusa
Saint Evagrios the Solitary
Saint Francis of Assisi
Saint Gregory of Nyssa
Saint Hesychios the Priest
Saint Isaac the Syrian
Saint John of the Cross
Saint Macarius of Egypt
Saint Mark the Ascetic
Saint Paul
Saint Symeon the New Theologian
Saint Teresa of Avila
Thomas a Kempis
Unknown

Confucianism
Chang Tsai
Chow Tun-i
Confucius
Lu Hsiang Shan
Meng-tzu
Shao Yong
Wang Yangming

Daoism
Ho Shang Gong
Invocations
Kuo Hsiang
Lao Tzu
Tchuang Tzu
Wang Bi
Wenzi
Zhang Bo Duan

Hinduism
Amirthanandamayi
Aurobindo Ghose
Bhaskarananda
Jiddu Krishnamurti
Jnaneshwar
Meher Baba
Osho
Paramhansa Yogananda
Prabhavananda
Radhakrishnan
Ramakrishna
Ramana Maharshi
Ramdas
Ramdasa
Satya Sai Baba
Shankara
Shirdi Sai Baba
Shri Yukteswar
Sivananda
Tagore
Tukaram
Vivekananda

Islam
Abd el-Kader
Abou Bakr As-Siddiq
Abu Sa'id
Ali Ibn Abou Talib
Al-Junayd
Araqi
Attar
Bistami
Dhu-l-Nun
Ghazzali
Hallaj
Hujwiri
Ibn 'Arabi
Ibn' Ata' Allah
Iraqi
Jami
Muhammad
Others Sufis Teaching
Rabia al-Adawiyya
Rumi
Shabistari
Sheikh Badruddin
Sheikh Muzaffer
Umar al-Khattab
Uthman ibn Affan

Jainism
Acharya Kundkund
Jinendra Varni
Mahavira
Nemichandra
Pandit Daulat Ram

Judaism
Achad Ha’am
Agur ben Jakeh
Avraham Ben Ezra
Chaim Nahman Bialik
Chaim of Valozhin
Hasdai
Jeshua ben Sirach
Jewish Proverb
Martin Buber
Mishle Yehoshua
MOCHČ bčn Maďmone
Moshe Ben Ezra
Rabbi Nathan
Rabbi Shimeon Yal?u? Shim'oni
Rabbin Nachman of Bratslav
Rachi
Rebbe Menachem Schneerson
Salomon Ibn Gabirol
The Kotzker Rabbi
Yochanan Tversky

Others Beliefs
Dadu
Kabir

Philosophy
Epictetus
Heraclitus
Marcus Aurelius
Plato
Plotinus
Seneca

Sikhism
Bhai Gurdas Ji Vaaran
Guru Nanak

Tradition
African Culture
African Proverb
Arabic Proverbs
Egyptology
Japanese Proverb
Native American Culture
Native Americans Proverb
Pacific Islands Culture

Zoroastrianism
Zoroaster




Quotes by schools of thought


 Bahá’í

 Buddhism
  ‣Mahayana
   ‣Madhyamaka
   ‣Zen (Chan)

 Christianity
  ‣Catholicism
  ‣Gnostics
  ‣Orthodoxy
  ‣Protestantism

 Confucianism
  ‣Neo Confucianism

 Daoism
  ‣Neo Daoism

 Hinduism
  ‣Kriya Yoga
  ‣Tantra

 Islam
  ‣Sufism

 Jainism

 Judaism
  ‣Hassidism

 Others Beliefs
  ‣Litterature
  ‣Sciences
  ‣Spirituality

 Philosophy
  ‣Néoplatonism
  ‣Platonism
  ‣Pythagoricism
  ‣Stoicism

 Sikhism

 Tradition
  ‣African
   ‣Egyptian
  ‣Asian
   ‣Japanese
   ‣Tibetan
  ‣Australian
  ‣Middle East
  ‣Native American
  ‣Pacific Islands

 Zoroastrianism




Quotes by subjects


Illusion ?
Creation
Emptiness
Qi, Prana, Pneuma
Spiritual worlds
Yin & Yang

The Absolute
Dao
God
Omnipresence
The One
The Self
Undifferentiated & Unborn
Universal Mind & Conciousness

The Saints
Awakening
Ecstasy
Goals and Emotions
Mystical life
Non Action
Oneness
Revelation & Intuition
Surrendering your will to God

Spiritual Practice
About practicing
Dhikr, Nembutsu, Mantra & Jesus Prayer
Everyday
Meditation
Prayers
Yoga & Breath techniques

The Ways
About the Way
Developing one's Nature
Faith
Know yourself
Love & Devotion
Moral and Virtue
Practice what you know
The Eightfold Path

The Man
About Man
Being
Ego
Man's True Nature
Mind & Soul

Detachement
About detachement
from body senses
from desires
from discrimination
from dogmatism
from Ego, I and mine
from hight spiritual state
from intellect
from thoughts
from words
from yourself

Classics
Accepting your Fate
Being & Non Being
Causation & Karma
Desirs & Temptation
Ignorance & Knowledge
Poems
Realization
Realizing God Presence
Returning to the Source
Spiritual Advices
Spiritual Guides

Others
Breath
Good & Evil
Humor
Impermanence
Life
Light
Proverbs
Silence
Suffering
Unclassied
Wisdom




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