![\"Lunyu](\"https:\/\/i0.wp.com\/s2.supportedns.com\/~neoconfu\/wp-content\/uploads\/2016\/06\/lunyu-w-zhu-commentary.jpg?resize=130%2C161\")
This page includes all the quotations from our book, with both our English translations and then the Chinese original text. It is organized by text or author in rough chronological order; within each text or author, the passages appear in the same order as in the book. For many uses, the easiest way to navigate this material will be to search for specific English translations or Chinese terms.<\/p>\n
Each entry includes a citation to its original context; for the meaning of our abbreviations, see pp. 223-26 of our book.<\/p>\n
Analects <\/em>\u8ad6\u8a9e | Mencius <\/em>\u5b5f\u5b50 | Xunzi <\/em>\u8340\u5b50 | Book of Changes, Great Commentary\u00a0<\/em>\u6613\u7d93 \u2022 \u7e6b\u8fad\u50b3 | Book of Odes <\/em>\u8a69\u7d93 | Greater Learning <\/em>\u5927\u5b78 | Centrality and Commonality <\/em>\u4e2d\u5eb8 | Record of Ritual <\/em>\u79ae\u8a18<\/p>\n The Master said: By nature near together, by practice far apart.<\/p>\n \u5b50\u66f0\uff1a\u300c\u6027\u76f8\u8fd1\u4e5f\uff0c\u7fd2\u76f8\u9060\u4e5f\u3002\u300dLY 17:2.<\/p>\n At fifteen, I committed myself to learning; at thirty, I took my place in society; at forty, I became free of doubts; at fifty, I understood the cosmic decree; at sixty, my ear was attuned; at seventy, I could follow my heartmind’s desires without overstepping the bounds of propriety.<\/p>\n \u543e\u5341\u6709\u4e94\u800c\u5fd7\u4e8e\u5b78\uff0c\u4e09\u5341\u800c\u7acb\uff0c\u56db\u5341\u800c\u4e0d\u60d1\uff0c\u4e94\u5341\u800c\u77e5\u5929\u547d\uff0c\u516d\u5341\u800c\u8033\u9806\uff0c\u4e03\u5341\u800c\u5f9e\u5fc3\u6240\u6b32\uff0c\u4e0d\u8e30\u77e9\u3002 LY 2:4.<\/p>\n Do I possess wisdom? No, I am without wisdom. Recently a common fellow asked a question of me, and I came up completely empty. But I knocked on it from both ends and squeezed something out of it.<\/p>\n \u5b50\u66f0\uff1a\u300c\u543e\u6709\u77e5\u4e4e\u54c9\uff1f\u7121\u77e5\u4e5f\u3002\u6709\u9119\u592b\u554f\u65bc\u6211\uff0c\u7a7a\u7a7a\u5982\u4e5f\uff0c\u6211\u53e9\u5176\u5169\u7aef\u800c\u7aed\u7109\u3002\u300d LY 9:8.<\/p>\n People of ancient times learned for their own sake. People nowadays learn for the sake of others.<\/p>\n \u53e4\u4e4b\u5b78\u8005\u70ba\u5df1\uff0c\u4eca\u4e4b\u5b78\u8005\u70ba\u4eba\u3002 LY 14:24.<\/p>\n I daily examine myself in three ways. In planning on behalf of others, have I lacked devotion? In associating with friends, have I been unfaithful? That which has been passed on to me, have I failed to practice?<\/p>\n \u543e\u65e5\u4e09\u7701\u543e\u8eab\uff1a\u70ba\u4eba\u8b00\u800c\u4e0d\u5fe0\u4e4e\uff1f\u8207\u670b\u53cb\u4ea4\u800c\u4e0d\u4fe1\u4e4e\uff1f\u50b3\u4e0d\u7fd2\u4e4e\uff1f LY 1:4.<\/p>\n The Master said, If you try to guide the people with coercive regulations and keep them in line with punishments, the common people will be evasive and will have no sense of shame. If, however, you guide them with virtue and keep them in line by means of ritual, the people will have a sense of shame and will rectify themselves.<\/p>\n \u5b50\u66f0\uff1a\u300c\u9053\u4e4b\u4ee5\u653f\uff0c\u9f4a\u4e4b\u4ee5\u5211\uff0c\u6c11\u514d\u800c\u7121\u6065\uff1b\u9053\u4e4b\u4ee5\u5fb7\uff0c\u9f4a\u4e4b\u4ee5\u79ae\uff0c\u6709\u6065\u4e14\u683c\u3002\u300d LY 2:3.<\/p>\n The goodness of human nature is like water\u2019s flowing downhill. Every person is good; all water flows downhill.<\/p>\n \u4eba\u6027\u4e4b\u5584\u4e5f\uff0c\u7336\u6c34\u4e4b\u5c31\u4e0b\u4e5f\uff1b\u4eba\u7121\u6709\u4e0d\u5584\uff0c\u6c34\u7121\u6709\u4e0d\u4e0b\u3002 MC 6A:2.<\/p>\n To fully fathom one\u2019s heartmind is to understand one\u2019s nature. To understand one\u2019s nature is to understand the cosmos. To preserve one\u2019s heartmind and nourish one\u2019s nature is the way to serve the cosmos.<\/p>\n \u76e1\u5176\u5fc3\u8005\uff0c\u77e5\u5176\u6027\u4e5f;\u77e5\u5176\u6027\uff0c\u5247\u77e5\u5929\u77e3\u3002\u5b58\u5176\u5fc3\uff0c\u990a\u5176\u6027\uff0c\u6240\u4ee5\u4e8b\u5929\u4e5f\u3002MC 7A:1.<\/p>\n The myriad things are complete in me.<\/p>\n \u842c\u7269\u7686\u5099\u65bc\u6211\u77e3\u3002 MC 7A:4<\/p>\n Suppose someone suddenly saw a child about to fall into a well: anyone in such a situation would have a feeling of alarm and commiseration\u2014not because one sought to get in good with the child\u2019s parents, not because one wanted a good reputation among one\u2019s neighbors and friends, and not because one would dislike the sounds of the child\u2019s cries. From this we can see that if one is without the feeling of alarm and commiseration, one is not human. If one is without the feeling of disdain, one is not human. If one is without the feeling of deference, one is not human. If one is without the feeling of approval and disapproval, one is not human. The feeling of alarm and commiseration is the beginning of humaneness. The feeling of disdain is the beginning of righteousness. The feeling of deference is the beginning of propriety. The feeling of approval and disapproval is the beginning of wisdom. People having these four beginnings is like their having four limbs.<\/p>\n \u4eca\u4eba\u4e4d\u898b\u5b7a\u5b50\u5c07\u5165\u65bc\u4e95\uff0c\u7686\u6709\u6035\u60d5\u60fb\u96b1\u4e4b\u5fc3\uff1b\u975e\u6240\u4ee5\u5167\u4ea4\u65bc\u5b7a\u5b50\u4e4b\u7236\u6bcd\u4e5f\uff0c\u975e\u6240\u4ee5\u8981\u8b7d\u65bc\u9109\u9ee8\u670b\u53cb\u4e5f\uff0c\u975e\u60e1\u5176\u8072\u800c\u7136\u4e5f\u3002\u7531\u662f\u89c0\u4e4b\uff0c\u7121\u60fb\u96b1\u4e4b\u5fc3\uff0c\u975e\u4eba\u4e5f\uff1b\u7121\u7f9e\u60e1\u4e4b\u5fc3\uff0c\u975e\u4eba\u4e5f\uff1b\u7121\u8fad\u8b93\u4e4b\u5fc3\uff0c\u975e\u4eba\u4e5f\uff1b\u7121\u662f\u975e\u4e4b\u5fc3\uff0c\u975e\u4eba\u4e5f\u3002\u60fb\u96b1\u4e4b\u5fc3\uff0c\u4ec1\u4e4b\u7aef\u4e5f\uff1b\u7f9e\u60e1\u4e4b\u5fc3\uff0c\u7fa9\u4e4b\u7aef\u4e5f\uff1b\u8fad\u8b93\u4e4b\u5fc3\uff0c\u79ae\u4e4b\u7aef\u4e5f\uff1b\u662f\u975e\u4e4b\u5fc3\uff0c\u667a\u4e4b\u7aef\u4e5f\u3002\u4eba\u4e4b\u6709\u662f\u56db\u7aef\u4e5f\uff0c\u7336\u5176\u6709\u56db\u9ad4\u4e5f\u3002 MC 2A:6.<\/p>\n The cosmos, in giving birth to the people, directs those who first become wise to awaken those who will later become wise.<\/p>\n \u5929\u4e4b\u751f\u6b64\u6c11\u4e5f\uff0c\u4f7f\u5148\u77e5\u89ba\u5f8c\u77e5\uff0c\u4f7f\u5148\u89ba\u89ba\u5f8c\u89ba\u4e5f\u3002 MC 5A:7.<\/p>\n There are people who create order; there are no rules that create order.<\/p>\n \u6709\u6cbb\u4eba\uff0c\u7121\u6cbb\u6cd5\u3002 XZ 12\/263; cf. Xunzi 2014: 117.<\/p>\n With the superior person present, even if the rules and regulations are sketchy, they are enough to be comprehensive. Without the superior person, even if the rules and regulations are complete, one will fail to apply them in the right order and will be unable to respond to changes in affairs, and thus they can serve to create chaos. One who tries to correct the arrangements of the rules and regulations without understanding their meaning, even if he is broadly learned, is sure to create chaos when engaged in affairs.<\/p>\n \u6545\u6709\u541b\u5b50\uff0c\u5247\u6cd5\u96d6\u7701\uff0c\u8db3\u4ee5\u904d\u77e3\uff1b\u7121\u541b\u5b50\uff0c\u5247\u6cd5\u96d6\u5177\uff0c\u5931\u5148\u5f8c\u4e4b\u65bd\uff0c\u4e0d\u80fd\u61c9\u4e8b\u4e4b\u8b8a\uff0c\u8db3\u4ee5\u4e82\u77e3\u3002\u4e0d\u77e5\u6cd5\u4e4b\u7fa9\uff0c\u6b63\u6cd5\u4e4b\u6578\u8005\uff0c\u96d6\u535a\u81e8\u4e8b\u5fc5\u4e82\u3002 XZ 12\/263-264; cf. Xunzi 2014: 117.<\/p>\n The alternation of yin<\/em> and yang<\/em> is called \u201cthe Way.\u201d<\/p>\n \u4e00\u9670\u4e00\u967d\u4e4b\u8b02\u9053\u3002 YJXC A.<\/p>\n Life-giving generativity is called \u201cchange.\u201d<\/p>\n \u751f\u751f\u4e4b\u8b02\u6613\u3002 YJXC A.<\/p>\n That which is formless is called \u201cthe Way.\u201d That which is within form are called \u201cconcrete objects.\u201d<\/p>\n \u5f62\u800c\u4e0a\u8005\u8b02\u4e4b\u9053\uff0c\u5f62\u800c\u4e0b\u8005\u8b02\u4e4b\u5668\u3002 YJXC A.<\/p>\n Following [the Way] is good.<\/p>\n \u7e7c\u4e4b\u8005\u5584\u3002 YJ 7\/147.\u00a0<\/em><\/p>\n The hawk flies up to the heavens; the fish bounce and bob in the deep waters.<\/p>\n \u9cf6\u98db\u623e\u5929\u3001\u9b5a\u8e8d\u4e8e\u6df5\u3002Mao #192.<\/p>\n Wanting to light up the bright virtue of all-under-heaven, the ancient first put their states in order. Those who wanted to put their states in order first regulated their families. Those who wanted to regulate their families first cultivated their selves. Those who wanted to cultivate their selves first rectified their heartminds. Those who wanted to rectify their heartminds first made their thoughts sincere. Those who wanted to make their thoughts sincere first reach understanding. Reaching understanding lies in getting a handle on things.<\/p>\n \u53e4\u4e4b\u6b32\u660e\u660e\u5fb7\u65bc\u5929\u4e0b\u59d0\u5148\u6cbb\u5176\u570b\u3002\u6b32\u6cbb\u5176\u570b\u8005\u5148\u9f4a\u5176\u5bb6\u3002\u6b32\u9f4a\u5176\u5bb6\u8005\u5148\u8129\u5176\u8eab\u3002\u6b32\u8129\u5176\u8eab\u8005\u5148\u6b63\u5176\u5fc3\u3002\u6b32\u6b63\u5176\u5fc3\u8005\u5148\u8aa0\u5176\u610f\u3002\u6b32\u8aa0\u5176\u610f\u8005\u5148\u81f4\u5176\u77e5\u3002\u81f4\u77e5\u5728\u683c\u7269\u3002 DX 4.<\/p>\n What the cosmos decrees is called \u201cthe nature\u201d; complying with nature is called \u201cthe Way\u201d; cultivating the Way is called \u201cteaching.\u201d<\/p>\n \u5929\u547d\u4e4b\u8b02\u6027\uff1b\u7387\u6027\u4e4b\u8b02\u9053\uff1b\u4fee\u9053\u4e4b\u8b02\u6559\u201d ZY 1.<\/p>\n What the cosmos decrees is called \u201cthe nature\u201d; complying with nature is called \u201cthe Way\u201d; cultivating the Way is called \u201cteaching.\u201d\u2026 When joy and anger, sorrow and happiness are not yet manifest, call it \u201cthe center.\u201d When they are already manifest, and yet all are hitting the proper measure, call it \u201charmony.\u201d Being in \u201cthe center\u201d is the great foundation of the world; being in \u201charmony\u201d is the all-pervading Way of the world. By reaching \u201cthe center\u201d and \u201charmony,\u201d heaven and earth occupy their positions and the ten thousand things are brought forth.<\/p>\n \u5929\u547d\u4e4b\u8b02\u6027\uff1b\u7387\u6027\u4e4b\u8b02\u9053\uff1b\u4fee\u9053\u4e4b\u8b02\u6559\u3002\u3002\u3002\u3002\u559c\u6012\u54c0\u6a02\u4e4b\u672a\u767c\uff0c\u8b02\u4e4b\u4e2d\u3002\u767c\u800c\u7686\u4e2d\u7bc0\uff0c\u8b02\u4e4b\u548c\u3002\u4e2d\u4e5f\u8005\uff0c\u5929\u4e0b\u4e4b\u5927\u672c\u4e5f\u3002\u548c\u4e5f\u8005\uff0c\u5929\u4e0b\u4e4b\u9054\u9053\u4e5f\u3002\u81f4\u4e2d\u548c\uff0c\u5929\u5730\u4f4d\u7109\uff0c\u842c\u7269\u80b2\u7109\u3002 ZY 1; cf. Johnston & Wang 2012: 407.<\/p>\n What are human emotions? They are seven: joy, anger, sorrow, fear, love, dislike, and desire.<\/p>\n \u4f55\u8b02\u4eba\u60c5\uff1f\u559c\u6012\u54c0\u61fc\u611b\u60e1\u6b32\u4e03\u8005\u3002 LJ 9\/430.<\/p>\n That whereby a person may be a sage is nature; that whereby a person may be deluded as to this nature is emotion. Joy, anger, sorrow, fear, love, dislike, and desire\u2014these seven are all the workings of emotion. When the emotions are darkened, the nature is hidden, though it is through no shortcoming of the nature: the seven follow one another in constant succession, so that the nature cannot achieve its fullness.<\/p>\n \u4eba\u4e4b\u6240\u4ee5\u70ba\u8056\u4eba\u8005\uff0c\u6027\u4e5f\uff1b\u4eba\u4e4b\u6240\u4ee5\u60d1\u5176\u6027\u8005\uff0c\u60c5\u4e5f\u3002\u559c\u3001\u6012\u3001\u54c0\u3001\u61fc\u3001\u611b\u3001\u60e1\u3001\u6b32\uff0c\u4e03\u8005\u7686\u60c5\u4e4b\u6240\u70ba\u4e5f\uff0c\u60c5\u65e3\u660f\uff0c\u6027\u65af\u533f\u77e3\uff1b\u975e\u6027\u4e4b\u904e\u4e5f\uff0c\u4e03\u8005\u5faa\u74b0\u800c\u4ea4\u4f86\uff0c\u6545\u6027\u4e0d\u80fd\u5145\u4e5f\u3002FXS 1.1; cf. Barrett 1992: 94.<\/p>\n These emotions are a perversion of the nature. Knowing that they are perverse and that perversion has no inherent existence, the heartmind will be absolutely still and not accept them, perverse thoughts will cease on their own, and the nature will shine brightly.<\/p>\n \u60c5\u8005\uff0c\u6027\u4e4b\u90aa\u4e5f\uff0c\u77e5\u5176\u70ba\u90aa\uff0c\u90aa\u672c\u7121\u6709\uff0c\u5fc3\u5bc2\u7136\u4e0d\u52d5\uff0c\u90aa\u601d\u81ea\u606f\uff0c\u60df\u6027\u660e\u7167\u3002FXS 2; cf. Barrett 1992: 114.<\/p>\n Show its brightness through the emotions.<\/p>\n \u7531\u60c5\u4ee5\u660e\u3002FXS 1.3; cf. Barrett 1992: 96.<\/p>\n Although he has emotions, he has never had emotions.<\/p>\n \u96d6\u6709\u60c5\u4e5f\uff0c\u672a\u5617\u6709\u60c5\u4e5f\u3002FXS 2.2; cf. Barrett 1992: 97.<\/p>\n Shao Yong\u90b5\u96cd | Zhou Dunyi \u5468\u6566\u9824 | Zhang Zai \u5f35\u8f09 | Master Cheng \u7a0b\u5b50 (Cheng Hao or Cheng Yi) | Cheng Hao \u7a0b\u9865 | Cheng Yi \u7a0b\u9824 | Zhang Jiucheng \u5f35\u4e5d\u6210 | Hu Hong \u80e1\u5b8f | Zhu Xi \u6731\u71b9 | Lu Xiangshan \u9678\u8c61\u5c71 | Chen Chun \u9673\u6df3 | Chen Xianzhang \u9673\u61b2\u7ae0 | Wu Yubi \u5433\u8207\u5f3c | Wang Yangming \u738b\u967d\u660e | Luo Qinshun \u7f85\u6b3d\u9806 | Luo Rufang \u7f85\u6c5d\u82b3 | Liu Zongzhou \u5289\u5b97\u5468 | Li Zhi \u674e\u8d04 | Huang Zongxi \u9ec3\u5b97\u7fb2 | Feng Menglong \u99ae\u5922\u9f8d | Dai Zhen \u6234\u9707<\/p>\n Using things to contemplate things is nature. Using the self to contemplate things is emotions. The nature is impartial and clear; emotions are partial and murky.<\/p>\n \u4ee5\u7269\u89c0\u7269,\u6027\u4e5f; \u4ee5\u6211\u89c0\u7269,\u60c5\u4e5f. \u6027\u516c\u800c\u660e,\u60c5\u504f\u800c\u6697\u3002 GW 8; cf. Bol 1992: 279.<\/p>\n Nondual and yet the supreme pivot! The supreme pivot in activity generates yang<\/em>; yet at the limit of activity it is still. In stillness it generates yin<\/em>; yet at the limit of stillness it is also active. Activity and stillness alternate; each is the root of the other. In distinguishing yin<\/em> and yang<\/em>, the Two Modes are thereby established. The alternation and combination of yin<\/em> and yang<\/em> generate water, fire, wood, metal, and earth. With these five phases of vital stuff harmoniously arranged, the Four Seasons proceed through them. The Five Phases are unified in yin<\/em> and yang<\/em>; yin<\/em> and yang<\/em> are unified in the Supreme Pivot; the supreme pivot is inherently nondual. Yet in the generation of the Five Phases, each one has its nature. The reality of the nondual and the essence of the Two Modes and the Five phases mysteriously combine and coalesce. \u201cThe Way of Qian<\/em> becomes the male; the Way of Kun<\/em> becomes the female\u201d; the two types of vital stuff stimulate each other, transforming and generating the myriad things. The myriad things generate and regenerate, alternating and transforming without end.<\/p>\n \u7121\u6975\u800c\u592a\u6975\u3002\u592a\u6975\u52d5\u800c\u751f\u967d\uff0c\u52d5\u6975\u800c\u975c\uff0c\u975c\u800c\u751f\u9670\u3002\u975c\u6975\u5fa9\u52d5\u3002\u4e00\u52d5\u4e00\u975c\uff0c\u4e92\u70ba\u5176\u6839\uff1b\u5206\u9670\u5206\u967d\uff0c\u5169\u5100\u7acb\u7109\u3002\u967d\u8b8a\u9670\u5408\uff0c\u800c\u751f\u6c34\u3001\u706b\u3001\u6728\u3001\u91d1\u3001\u571f\u3002\u4e94\u6c23\u9806\u5e03\uff0c\u56db\u6642\u884c\u7109\u3002\u4e94\u884c\uff0c\u4e00\u9670\u967d\u4e5f\uff1b\u9670\u967d\uff0c\u4e00\u592a\u6975\u4e5f\uff1b\u592a\u6975\uff0c\u672c\u7121\u6975\u4e5f\u3002\u4e94\u884c\u4e4b\u751f\u4e5f\uff0c\u5404\u4e00\u5176\u6027\u3002\u7121\u6975\u4e4b\u771f\uff0c\u4e8c\u4e94\u4e4b\u7cbe\uff0c\u5999\u5408\u800c\u51dd\u3002\u300c\u4e7e\u9053\u6210\u7537\uff0c\u5764\u9053\u6210\u5973\u300d\uff0c\u4e8c\u6c23\u4ea4\u611f\uff0c\u5316\u751f\u842c\u7269\u3002\u842c\u7269\u751f\u751f\uff0c\u800c\u8b8a\u5316\u7121\u7aae\u7109\u3002TJTS; cf. Adler 2015: 52-3.<\/p>\n The sage settles human affairs using centrality, correctness, humanity, and righteousness…. He regards tranquility as fundamental. Having no desire, he will be tranquil.<\/p>\n \u8056\u4eba\u5b9a\u4e4b\u4ee5\u4e2d\u6b63\u4ec1\u7fa9\u3002\u3002\u3002\u3002\u800c\u4e3b\u975c\uff0c\u7121\u6b32\u6545\u975c\u3002ZDYJ 1\/6; JSL 1\/1; cf. Zhu & L\u00fc 1967: 1.<\/p>\n Unity is the essential way. Unity is having no desire. If one has no desire, then one is tenuous while tranquil, straight while active. Being tenuous while tranquil, one becomes intelligent and hence penetrating; being straight while active, one becomes impartial and hence all-embracing.<\/p>\n \u4e00\u70ba\u8981\u3002\u4e00\u8005\u7121\u6b32\u4e5f\uff0c\u7121\u6b32\u5247\u975c\u865b\u3001\u52d5\u76f4\uff0c\u975c\u865b\u5247\u660e\uff0c\u660e\u5247\u901a\uff1b\u52d5\u76f4\u5247\u516c\uff0c\u516c\u5247\u6ea5\u3002ZDYJ 2\/29-30; JSL 4\/140; cf. Zhu & L\u00fc 1967: 140.<\/p>\n It is difficult to govern the family whereas it is easy to\u00a0govern the world, for the family is near while the world is distant. If members of the family are divided, the cause surely lies with\u00a0women.<\/p>\n \u5bb6\u96e3\u800c\u5929\u4e0b\u6613\uff0c\u5bb6\u89aa\u800c\u5929\u4e0b\u758f\u4e5f\u3002\u5bb6\u4eba\u96e2\u5fc5\u8d77\u65bc\u5a66\u4eba\u3002JSL 8.1\/299, cf. Zhu & L\u00fc 1967: 202.\u00a0<\/strong><\/p>\n If we say that the void can produce vital stuff, then the void is infinite while vital stuff is limited, inherent reality and function are split apart, and you fall into Laozi\u2019s doctrine of spontaneity, which says that being is produced from non-being.<\/p>\n \u82e5\u8b02\u865b\u80fd\u751f\u6c23\uff0c\u5247\u865b\u7121\u7aae\uff0c\u6c23\u6709\u9650\uff0c\u9ad4\u7528\u6b8a\u7d55\uff0c\u5165\u8001\u6c0f\u300c\u6709\u751f\u65bc\u7121\u300d\u81ea\u7136\u4e4b\u8ad6\u3002ZM 1\/8; cf. Kasoff 1984: 39.<\/p>\n The supreme void is without form. It is the inherent reality of vital stuff. Its condensation and its dispersal are the temporary forms taken on through change and transformation.<\/p>\n \u592a\u865b\u7121\u5f62\uff0c\u6c23\u4e4b\u672c\u9ad4\uff0c\u5176\u805a\u5176\u6563\uff0c\u8b8a\u5316\u4e4b\u5ba2\u5f62\u723e\u3002ZM 1\/7; cf. Kasoff 1984: 37.<\/p>\n The supreme void cannot be without vital stuff; vital stuff cannot but condense and be the myriad things; the myriad things cannot but disperse and be the supreme void.<\/p>\n \u592a\u865b\u4e0d\u80fd\u7121\u6c23\uff0c\u6c23\u4e0d\u80fd\u4e0d\u805a\u800c\u70ba\u842c\u7269\uff0c\u842c\u7269\u4e0d\u80fd\u4e0d\u6563\u800c\u70ba\u592a\u865b\u3002ZM 1\/7; cf. Kasoff 1984: 37.<\/p>\n The condensation and dispersal of vital stuff with respect to the supreme void is like the freezing and melting of ice with respect to water, thus we know that the supreme void is vital stuff and there is no nothingness.<\/p>\n \u6c23\u4e4b\u805a\u6563\u65bc\u592a\u865b\uff0c\u7336\u51b0\u51dd\u91cb\u65bc\u6c34\uff0c\u77e5\u592a\u865b\u5373\u6c23\uff0c\u5247\u7121\u7121\u3002ZM 1\/8; cf. Kasoff 1984: 40.<\/p>\n That which has nothing to which it is not receptive is voidness. This receptivity is precisely joining together\u2026. Because all things are inherently a unity, this unity can join together the different; because it can join together the different, it is called receptivity. If there is no difference, there can be no joining together.<\/p>\n \u7121\u6240\u4e0d\u611f\u8005\u865b\u4e5f\uff0c\u611f\u5373\u5408\u4e5f\u3002\u3002\u3002\u3002\u4ee5\u842c\u7269\u672c\u4e00\uff0c\u6545\u4e00\u80fd\u5408\u7570\uff1b\u4ee5\u5176\u80fd\u5408\u7570\uff0c\u6545\u8b02\u4e4b\u611f\uff1b\u82e5\u975e\u6709\u7570\u5247\u7121\u5408\u3002ZM 17\/63; cf. Ziporyn 2015.<\/p>\n Because of these two poles, there can be receptivity; because they are originally a unity, there can be joining.<\/p>\n \u4e8c\u7aef\u6545\u6709\u611f\uff0c\u672c\u4e00\u6545\u80fd\u5408\u3002ZM 17\/63; cf. Ziporyn 2015.<\/p>\n The supreme void is clear; when clear, there are no obstructions; without obstructions, there is spirit. The reversal of clarity is muddiness; when muddy, there are obstacles; when there are obstacles, there is form.<\/p>\n \u592a\u865b\u70ba\u6e05\uff0c\u6e05\u5247\u7121\u7919\uff0c\u7121\u7919\u6545\u795e\uff1b\u53cd\u6e05\u70ba\u6fc1\uff0c\u6fc1\u5247\u7919\uff0c\u7919\u5247\u5f62\u3002ZM 1\/9.<\/p>\n As the yin<\/em> and yang<\/em> vital stuff\u00a0revolve through their cycle of alternation, they react upon one another through integration and\u00a0disintegration\u2026 They include and determine one another\u2026 There being no agent which causes this, what can it be called other than the Pattern of\u00a0nature\u00a0and decree?<\/p>\n \u82e5\u9670\u967d\u4e4b\u6c23\uff0c\u5247\u5faa\u74b0\u8fed\u81f3\uff0c\u805a\u6563\u76f8\u76ea\uff0c\u3002\u3002\u3002\u84cb\u76f8\u517c\u76f8\u5236\uff0c\u3002\u3002\u3002\u83ab\u6216\u4f7f\u4e4b\uff0c\u4e0d\u66f0\u6027\u547d\u4e4b\u7406\uff0c\u8b02\u4e4b\u4f55\u54c9\uff1fZM 2\/12; cf. Luo 1987: 128-9.<\/p>\n Because the alternation of yin<\/em> and yang<\/em> cannot be restricted to formed, concrete objects, it is called the Way.<\/p>\n \u4e00\u9682\u4e00\u967d\u4e0d\u53ef\u4ee5\u5f62\u5668\u62d8\u6545\u8b02\u4e4b\u9053\u3002HJYS 206; cf. Kasoff 1984: 141.<\/p>\n That which is never absent is called inherent reality.<\/p>\n \u672a\u5617\u7121\u4e4b\u8b02\u9ad4\u3002ZM 6\/21.<\/p>\n The fact that positive human emotions are not firmly established is not the fault of one\u2019s endowment.<\/p>\n \u4eba\u60c5\u6240\u4ee5\u4e0d\u7acb\uff0c\u975e\u624d\u4e4b\u7f6a\u4e5f\u3002JXLK 267.<\/p>\n Qizhi<\/em> is like what people call innate qi<\/em>. This qi<\/em> has the varieties of rigid, yielding, slow, fast, pure, and turbid. Zhi<\/em> is endowment. Qizhi<\/em> is a single thing, just as the life of plants or trees can also be called qizhi<\/em>. Only the ability to overcome oneself can be called the ability to change. Transforming the habitual qi<\/em>-nature and restraining the habitual qi<\/em>: these are how flood-like qi<\/em> is to be nurtured through the accumulation of right actions.<\/p>\n \u6c23\u8cea\u7336\u4eba\u8a00\u6027\u6c23\uff0c\u6c23\u6709\u525b\u67d4\u3001\u7de9\u901f\u3001\u6e05\u6fc1\u4e4b\u6c23\u4e5f\uff0c\u8cea\uff0c\u624d\u4e5f\u3002\u6c23\u8cea\u662f\u4e00\u7269\uff0c\u82e5\u8349\u6728\u4e4b\u751f\u4ea6\u53ef\u8a00\u6c23\u8cea\u3002\u60df\u5176\u80fd\u514b\u5df1\u5247\u70ba\u80fd\u8b8a\uff0c\u5316\u537b\u7fd2\u4fd7\u4e4b\u6c23\u6027\uff0c\u5236\u5f97\u7fd2\u4fd7\u4e4b\u6c23\u3002\u6240\u4ee5\u990a\u6d69\u7136\u4e4b\u6c23\u662f\u96c6\u7fa9\u6240\u751f\u8005\u3002JXLK 281; cf. Moran 1983: 262-3.<\/p>\n The heartmind unites nature and emotion.<\/p>\n \u5fc3\u7d71\u6027\u60c5\u3002ZZYL 338-340.<\/p>\n When people say they have knowledge, it comes from the sensations of the sense organs. Human perception comes from the joining of the inner and the outer.<\/p>\n \u4eba\u8b02\u5df1\u6709\u77e5\uff0c\u7531\u8033\u76ee\u6709\u53d7\u4e5f\uff1b\u4eba\u4e4b\u6709\u53d7\uff0c\u7531\u5167\u5916\u4e4b\u5408\u4e5f\u3002ZM 7\/25; cf. Ziporyn 2015; see also Birdwhistell 1985: 38-9.<\/p>\n The sage views all-under-heaven as having no things that are not himself (or herself). \u8996\u5929\u4e0b\u7121\u4e00\u7269\u975e\u6211\u3002ZM 7\/24.<\/p>\n Virtuous nature\u2019s knowing does not sprout from seeing or hearing.<\/p>\n \u5fb7\u6027\u6240\u77e5\uff0c\u4e0d\u840c\u65bc\u898b\u805e\u3002ZM 7\/24.<\/p>\n Hearing and seeing are not sufficient to exhaust things, yet they are also necessary. If we have no ears or eyes, then it would be as wood or stone. If we have ears and eyes, we have the way of joining together the inner and the outer. If one does not hear or see, what experience can there be?<\/p>\n \u805e\u898b\u4e0d\u8db3\u4ee5\u76e1\u7269\uff0c\u7136\u53c8\u9808\u8981\u4ed6\u3002\u8033\u76ee\u4e0d\u5f97\u5247\u662f\u6728\u77f3\uff0c\u8981\u4ed6\u4fbf\u5408\u5f97\u5167\u5916\u4e4b\u9053\uff0c\u82e5\u4e0d\u805e\u4e0d\u898b\u53c8\u4f55\u9a57\uff1fZZYL A\/313; cf. (Zhang 1985: 52).<\/p>\n Being \u201cwithout knowing\u201d lies in there being nothing that you do not know. If you say that you know, then there are things that you do not know. Only because Confucius was \u201cwithout knowing\u201d was he able to \u201cfully present both sides.\u201d This is what the Change<\/em> calls \u201ctranquil and unmoving; when stimulated, then it penetrates.<\/p>\n \u7121\u77e5\u8005\uff0c\u4ee5\u5176\u7121\u4e0d\u77e5\u4e5f\uff1b\u82e5\u8a00\u6709\u77e5\uff0c\u5247\u6709\u6240\u4e0d\u77e5\u4e5f\u3002\u60df\u5176\u7121\u77e5\uff0c\u6545\u80fd\u7aed\u5169\u7aef\uff0c\u6613\u6240\u8b02\u300c\u5bc2\u7136\u4e0d\u52d5\uff0c\u611f\u800c\u9042\u901a\u300d\u4e5f\u3002HJYS 206 (Commentary on Xici<\/em> A); cf. Kasoff 1984: 141.<\/p>\n To the combination of nature and zhijue<\/em>, we give the name \u201cheartmind.\u201d<\/p>\n \u5408\u6027\u8207\u77e5\u89ba\uff0c\u6709\u5fc3\u4e4b\u540d\u3002ZM 1\/9.<\/p>\n Ritual is Pattern. You must first learn to exhaustively investigate Pattern; ritual is then the means by which you put into practice what is right [according to Pattern]. \u2026 Rituals come after Pattern.<\/p>\n \u84cb\u79ae\u8005\u7406\u4e5f\uff0c \u9808\u662f\u5b78\u7aae\u7406\uff0c\u79ae\u5247\u6240\u4ee5\u884c\u5176\u7fa9\u2026\u7136\u5247\u79ae\u51fa\u65bc\u7406\u5f8c\u3002ZZYL 3\/326-27.<\/p>\n Students of Chan say: \u201cThe life of plants, trees, birds and beasts is all illusion.\u201d I say: \u201cYou consider them illusory because they live in the spring and summer and then decay when autumn and winter come, and you similarly conclude that human life is also an illusion. Why not give this answer: things are born and die, are completed and decay, there is this Pattern naturally; how can they be considered an illusion?\u201d<\/p>\n \u5b78\u79aa\u8005\u66f0\uff1a\u300e\u8349\u6728\u9ce5\u7378\u4e4b\u751f\uff0c\u4ea6\u7686\u662f\u5e7b\u3002\u300f\u66f0\uff1a\u300e\u5b50\u4ee5\u70ba\u751f\u606f\u65bc\u6625\u590f\uff0c\u53ca\u81f3\u79cb\u51ac\u4fbf\u537b\u8b8a\u58de\uff0c\u4fbf\u4ee5\u70ba\u5e7b\uff0c\u6545\u4ea6\u4ee5\u4eba\u751f\u70ba\u5e7b\uff0c\u4f55\u4e0d\u4ed8\u8207\u4ed6\u3002\u7269\u751f\u6b7b\u6210\u58de\uff0c\u81ea\u6709\u6b64\u7406\uff0c\u4f55\u8005\u70ba\u5e7b\uff1f\u300fYS 1\/3; cf. Graham 1992: 89.<\/p>\n Follow emotional dispositions in establishing the rituals.<\/p>\n \u7de3\u4eba\u60c5\u4ee5\u5236\u79ae\u3002YS 6\/87.<\/p>\n It makes no difference. Whatever is before the eye is a thing, and all things have Pattern. For example, that by which fire is hot, that by which water is cold, and even including the relations between ruler and minister or between father and son: all are Pattern.<\/p>\n \u554f\uff1a\u300c\u683c\u7269\u662f\u5916\u7269\uff0c\u662f\u6027\u5206\u4e2d\u7269\uff1f\u300d\u66f0\uff1a\u300c\u4e0d\u62d8\u3002\u51e1\u773c\u524d\u7121\u975e\u662f\u7269\uff0c\u7269\u7269\u7686\u6709\u7406\u3002\u5982\u706b\u4e4b\u6240\u4ee5\u71b1\uff0c\u6c34\u4e4b\u6240\u4ee5\u5bd2\uff0c\u81f3\u65bc\u541b\u81e3\u7236\u5b50\u9592\u7686\u662f\u7406\u3002\u300dYS 2A\/247; cf. Graham 1992: 75.<\/p>\n \u201cLife is what is meant by \u2018nature\u2019\u201d: here, nature is vital stuff and vital stuff is nature; they refer to life. In accord with Pattern, the endowment of vital stuff that one receives at birth has both good and bad, but it is not that within our nature there are originally two contrasting things with which we are then born. Some are good from infancy and some are bad; this is due to the endowment of vital stuff. The good is of course nature, but the bad must also be called nature. Now with respect to what comes before the \u201clife that is what is meant by \u2018nature\u2019\u201d and \u201cthe tranquility of humans at birth,\u201d we cannot speak; as soon as we have spoken of nature, that already is not the nature. Whenever people speak about the nature, they are only talking about \u201cfollowing the Way, which is good\u201d; Mencius\u2019s statement that nature is good is such a case. \u201cFollowing the Way, which is good\u201d is like water\u2019s flowing downward. It is all water. Some of it flows all the way to the ocean without ever a touch of pollution; is any human effort needed in such a case? Some of it will inevitably get progressively dirtier before it goes far; and some of it gets dirty only after a long distance. Some has plenty of dirt, and some only a little; cleanliness and dirtiness are different, yet we cannot say that the dirty water is not water. This being so, people must accept the responsibility for cleaning and regulating it. The water will be cleaned quickly if efforts are prompt and bold, more slowly if efforts are careless, but when it is clean, it is still only the original water. It is not that clean water was fetched to replace the dirty, nor that the dirty has been taken away and placed to the side. The cleanliness of the water corresponds to the goodness of nature. Thus it is not that goodness and badness are two contrasting things in the nature which each emerge separately.<\/p>\n \u300c\u751f\u4e4b\u8b02\u6027\u300d\uff0c\u6027\u5373\u6c23\uff0c\u6c23\u5373\u6027\uff0c\u751f\u4e4b\u8b02\u4e5f\u3002\u4eba\u751f\u6c23\u7a1f\uff0c\u7406\u6709\u5584\u60e1\uff0c\u7136\u4e0d\u662f\u6027\u4e2d\u5143\u6709\u6b64\u5169\u7269\u76f8\u5c0d\u800c\u751f\u4e5f\u3002\u6709\u81ea\u5e7c\u800c\u5584\uff0c\u6709\u81ea\u5e7c\u800c\u60e1\uff0c\u540e\u7a37\u4e4b\u514b\u5c90\u514b\u5db7\uff0c\u5b50\u8d8a\u6912\u59cb\u751f\uff0c\u4eba\u77e5\u5176\u5fc5\u6ec5\u82e5\u6556\u6c0f\u4e4b\u985e\u3002\u662f\u6c23\u7a1f\u6709\u7136\u4e5f\u3002\u5584\u56fa\u6027\u4e5f\uff0c\u7136\u60e1\u4ea6\u4e0d\u53ef\u4e0d\u8b02\u4e4b\u6027\u4e5f\u3002\u84cb\u300c\u751f\u4e4b\u8b02\u6027\u300d\u3001\u300c\u4eba\u751f\u800c\u975c\u300d\u4ee5\u4e0a\u4e0d\u5bb9\u8aaa\uff0c\u624d\u8aaa\u6027\u6642\uff0c\u4fbf\u5df2\u4e0d\u662f\u6027\u4e5f\u3002\u51e1\u4eba\u8aaa\u6027\uff0c\u53ea\u662f\u8aaa\u300c\u7e7c\u4e4b\u8005\u5584\u300d\u4e5f\uff0c\u5b5f\u5b50\u8a00\u4eba\u6027\u5584\u662f\u4e5f\u3002\u592b\u6240\u8b02\u300c\u7e7c\u4e4b\u8005\u5584\u300d\u4e5f\u8005\uff0c\u7336\u6c34\u6d41\u800c\u5c31\u4e0b\u4e5f\u3002\u7686\u6c34\u4e5f\u3002\u6709\u6d41\u800c\u81f3\u6d77\uff0c\u7d42\u7121\u6240\u6c61\uff0c\u6b64\u4f55\u7169\u4eba\u529b\u4e4b\u70ba\u4e5f\uff1f\u6709\u6d41\u800c\u672a\u9060\uff0c\u56fa\u5df2\u6f38\u6fc1\uff1b\u6709\u51fa\u800c\u751a\u9060\uff0c\u65b9\u6709\u6240\u6fc1\u3002\u6709\u6fc1\u4e4b\u591a\u8005\uff0c\u6709\u6fc1\u4e4b\u5c11\u8005\u3002\u6e05\u6fc1\u96d6\u4e0d\u540c\uff0c\u7136\u4e0d\u53ef\u4ee5\u6fc1\u8005\u4e0d\u70ba\u6c34\u4e5f\u3002\u5982\u6b64\uff0c\u5247\u4eba\u4e0d\u53ef\u4ee5\u4e0d\u52a0\u6f84\u6cbb\u4e4b\u529f\u3002\u6545\u7528\u529b\u654f\u52c7\u5247\u75be\u6e05\uff0c\u7528\u529b\u7de9\u6020\u5247\u9072\u6e05\uff0c\u53ca\u5176\u6e05\u4e5f\uff0c\u5247\u537b\u53ea\u662f\u5143\u521d\u6c34\u4e5f\u3002\u4ea6\u4e0d\u662f\u5c07\u6e05\u4f86\u63db\u537b\u6fc1\uff0c\u4ea6\u4e0d\u662f\u53d6\u51fa\u6fc1\u4f86\u7f6e\u5728\u4e00\u9685\u4e5f\u3002\u6c34\u4e4b\u6e05\uff0c\u5247\u6027\u5584\u4e4b\u8b02\u4e5f\u3002\u6545\u4e0d\u662f\u5584\u8207\u60e1\u5728\u6027\u4e2d\u70ba\u5169\u7269\u76f8\u5c0d\u3002YS 1\/10-11; cf. Graham 1992: 131-2.<\/p>\n Heartmind is Pattern, and Pattern is heartmind.<\/p>\n \u5fc3\u662f\u7406\uff0c\u7406\u662f\u5fc3\u3002ECJ 13\/139.<\/strong><\/p>\n When one\u2019s vital stuff is clear then one\u2019s endowment is good; when one\u2019s vital stuff is muddy then one\u2019s endowment is bad. Those endowed with maximally clear vital stuff are sages, and those endowed with maximally muddy vital stuff are ignorant.<\/p>\n \u6c23\u6e05\u5247\u624d\u5584\uff0c\u6c23\u6fc1\u5247\u624d\u60e1\u3002\u7a1f\u5f97\u81f3\u6e05\u4e4b\u6c23\u751f\u8005\u70ba\u8056\u4eba\uff0c\u7a1f\u5f97\u81f3\u6fc1\u4e4b\u6c23\u751f\u8005\u70ba\u611a\u4eba\u3002YS 22\/291-292.<\/p>\n Pattern is one and its particularizations are many.<\/p>\n \u7406\u4e00\u800c\u5206\u6b8a. CY 1\/1202-03.<\/p>\n There is nothing in the world more substantial than Pattern.<\/p>\n \u5929\u4e0b\u7121\u5be6\u65bc\u7406\u8005\u3002 YS 3\/66.<\/p>\n Someone asked: Are \u201clife is what is meant by \u2018nature\u2019\u201d and \u201cthe cosmic decree is what is meant by \u2018nature\u2019\u201d the same?<\/p>\n Cheng Yi replied: The word \u2018nature\u2019 is not to be explained always in the same way. \u201cLife is what is meant by \u2018nature\u2019\u201d only refers to that with which one is endowed, while \u201cthe cosmic decree is what is meant by \u2018nature\u2019\u201d speaks of the Pattern of the nature. When people speak of someone\u2019s cosmic nature as soft and lax, or hard and energetic, it is one\u2019s endowment that is meant, because in common speech any quality that goes back to birth is ascribed to the cosmos. As for the Pattern of nature, it is entirely good. In this latter context, reference to \u201cthe cosmos\u201d refers to spontaneous Pattern.<\/p>\n \u300c\u751f\u4e4b\u8b02\u6027\u300d\u8207\u300c\u5929\u547d\u4e4b\u8b02\u6027\u300d\uff0c\u540c\u4e4e\uff1f<\/p>\n \u6027\u5b57\u4e0d\u53ef\u4e00\u6982\u8ad6\u3002\u300c\u751f\u4e4b\u8b02\u6027\u300d\uff0c\u6b62\u8a13\u6240\u7a1f\u53d7\u4e5f\u3002\u300c\u5929\u547d\u4e4b\u8b02\u6027\u300d\uff0c\u6b64\u8a00\u6027\u4e4b\u7406\u4e5f\u3002\u4eca\u4eba\u8a00\u5929\u6027\u67d4\u7de9\uff0c\u5929\u6027\u525b\u6025\uff0c\u4fd7\u8a00\u5929\u6210\uff0c\u7686\u751f\u4f86\u5982\u6b64\uff0c\u6b64\u8a13\u6240\u7a1f\u53d7\u4e5f\u3002\u82e5\u6027\u4e4b\u7406\u4e5f\u5247\u7121\u4e0d\u5584\uff0c\u66f0\u5929\u8005\uff0c\u81ea\u7136\u4e4b\u7406\u4e5f\u3002YS 24\/313; cf. Graham 1992: 49.<\/p>\n Sages base themselves on the cosmos, while the Buddhists base themselves on the heartmind.<\/p>\n \u8056\u4eba\u672c\u5929\uff0c\u91cb\u6c0f\u672c\u5fc3\u3002 YS 21b\/274.<\/p>\n Someone asked: \u201cThe human form is limited; is the heartmind similarly limited?\u201d Cheng Yi replied: \u201cIf you are speaking of the heartmind\u2019s form, how could it not have limits?\u201d \u201cIs the marvelous functioning of the heartmind also limited?\u201d Cheng Yi replied: \u201cFrom the perspective of one\u2019s being human, there are limits. Limited form and limited vital stuff mean that functions cannot connect to everything. With respect to the Way, then, how could there not be limits? Mencius said, \u201cTo fully fathom one\u2019s heartmind is to understand one\u2019s nature.\u201d Heartmind just is nature. With respect to the cosmos, it is the decree; with respect to humans it is nature; when speaking of its ability to be master, it is heartmind; but these are all a single Way. If one can connect them all as with the Way, then what limits are there?<\/p>\n \u554f\uff1a\u300c\u4eba\u4e4b\u5f62\u9ad4\u6709\u9650\u91cf\uff0c\u5fc3\u6709\u9650\u91cf\u5426\uff1f\u300d\u66f0\uff1a\u300c\u8ad6\u5fc3\u4e4b\u5f62\uff0c\u5247\u5b89\u5f97\u7121\u9650\u91cf\uff1f\u300d\u53c8\u554f\uff1a\u300c\u5fc3\u4e4b\u5999\u7528\u6709\u9650\u91cf\u5426\uff1f\u300d\u66f0\uff1a\u300c\u81ea\u662f\u4eba\u6709\u9650\u91cf\u3002\u4ee5\u6709\u9650\u4e4b\u5f62\uff0c\u6709\u9650\u4e4b\u6c23\uff0c\u830d\u4e0d\u901a\u4e00\u4f5c\u7528\u3002\u4e4b\u4ee5\u9053\uff0c\u5b89\u5f97\u7121\u9650\u91cf\uff1f\u5b5f\u5b50\u66f0\uff1a\u300e\u76e1\u5176\u5fc3\uff0c\u77e5\u5176\u6027\u3002\u300f\u5fc3\u5373\u6027\u4e5f\u3002\u5728\u5929\u70ba\u547d\uff0c\u5728\u4eba\u70ba\u6027\uff0c\u8ad6\u5176\u6240\u4e3b\u70ba\u5fc3\uff0c\u5176\u5be6\u53ea\u662f\u4e00\u7b87\u9053\u3002\u830d\u80fd\u901a\u4e4b\u4ee5\u9053\uff0c\u53c8\u8c48\u6709\u9650\u91cf\uff1fYS 18\/204.<\/p>\n Pattern and heartmind are one; it is just that people cannot understand that they are one.<\/p>\n \u7406\u8207\u5fc3\u4e00\uff0c\u800c\u4eba\u4e0d\u80fd\u6703\u4e4b\u70ba\u4e00. YS 5\/76.<\/p>\n The human heartmind is precarious; the Way heartmind is subtle. Be discriminating and undivided, that you may hold fast to the center.<\/p>\n \u4eba\u5fc3\u60df\u5371\u3002\u9053\u5fc3\u60df\u5fae\u3002\u60df\u7cbe\u60df\u4e00\u3002\u5141\u57f7\u53a5\u4e2d. Book of Documents <\/em>2.2.15; cf. Legge 1985, 61-2.<\/p>\n When one\u2019s emotions become agitated and increasingly numerous, one\u2019s nature is injured. This is why one who is awake restrains his emotions so as to conform to centrality, rectify his heartmind, and nourish his nature. This is called \u201cimposing the nature on the emotions.\u201d One who is foolish does not know to control the emotions and lets them reach the point of depravity and one-sidedness, and so fetters his nature and loses it. This is called \u201cimposing the emotions on the nature.\u201d<\/p>\n \u60c5\u65e2\u71be\u800c\u76ca\u8569\uff0c\u5176\u6027\u947f\u77e3\u3002\u662f\u6545\u89ba\u8005\u7d04\u5176\u60c5\u4f7f\u5408\u4e8e\u4e2d\uff0c\u6b63\u5176\u5fc3\uff0c\u990a\u5176\u6027\uff0c\u6545\u66f0\u300c\u6027\u5176\u60c5\u300d\u3002\u611a\u8005\u5247\u4e0d\u77e5\u5236\u4e4b\uff0c\u7e31\u5176\u60c5\u800c\u81f3\u4e8e\u90aa\u50fb\uff0c\u727f\u5176\u6027\u800c\u4ea1\u4e4b\uff0c\u6545\u66f0\u300c\u60c5\u5176\u6027\u300d\u3002Cheng and Cheng 1981: 577; cf. Virag 2007: 69.<\/p>\n Alarm and compassion belong under love, which is an emotion rather than the nature. Sympathetic understanding is a means of entry into humaneness, but not humaneness itself. It is on account of our feeling of alarm and compassion that we know that we have humaneness.<\/p>\n \u5074\u96b1\u5247\u5c6c\u611b\uff0c\u4e43\u60c5\u4e5f\uff0c\u975e\u6027\u4e5f\u3002\u6055\u8005\u5165\u4ec1\u4e4b\u9580\uff0c\u800c\u6055\u975e\u4ec1\u4e5f\u3002\u56e0\u5176\u5074\u96b1\u4e4b\u5fc3\uff0c\u77e5\u5176\u6709\u4ec1\u3002YS 15\/168; cf. Bol 1992, 324 and Graham 1992: 54.<\/p>\n Within human nature there is only the four beginnings.<\/p>\n \u4eba\u6027\u4e2d\u53ea\u6709\u56db\u7aef\u3002YS 18\/204; cf. Graham 1992: 53.<\/p>\n Still and tranquil like a mirror.<\/p>\n \u5e73\u975c\u5982\u93e1\u8005\u6c34\u4e4b\u6027\u4e5f\u3002YS 18\/204; cf. Graham 1992: 53.<\/p>\n Sensory knowing is not virtuous nature\u2019s knowing. In the former, things interact with things and thus one knows them; it is not internal. Today\u2019s so-called renaissance men have this kind of knowing. Virtuous nature\u2019s knowing does not depend on sensory experience.<\/p>\n \u805e\u898b\u4e4b\u77e5\uff0c\u975e\u5fb7\u6027\u4e4b\u77e5\u3002\u7269\u4ea4\u7269\u5247\u77e5\u4e4b\uff0c\u975e\u5167\u4e5f\uff0c\u4eca\u4e4b\u6240\u8b02\u535a\u7269\u591a\u80fd\u8005\u662f\u4e5f\u3002\u5fb7\u6027\u4e4b\u77e5\uff0c\u4e0d\u5047\u805e\u898b\u3002YS 25\/317.<\/p>\n The word ge<\/em> means \u201cto reach.\u201d \u2026 Every single thing has a Pattern, and one must exhaustively investigate it so as to reach its Pattern. There are many ways to do this. One is to read books and elucidate the moral principles in them. Another is to discuss people and events of the past and present and to distinguish which are right and which are wrong. Still another is to encounter things and affairs and deal with them in the proper way. These are all exhaustively investigating Pattern.<\/p>\n \u683c\uff0c\u81f3\u4e5f\u3002\u3002\u3002\u3002\u51e1\u4e00\u7269\u4e0a\u6709\u4e00\u7406\uff0c\u9808\u662f\u7aae\u81f4\u5176\u7406\u3002\u7aae\u7406\u4ea6\u591a\u7aef\uff0c\u6216\u8b80\u66f8\uff0c\u8b1b\u660e\u7fa9\u7406\uff0c\u6216\u8ad6\u53e4\u4eca\u4eba\u7269\uff0c\u5225\u5176\u662f\u975e\uff0c\u6216\u61c9\u63a5\u4e8b\u7269\u800c\u8655\u5176\u7576\uff0c\u7686\u7aae\u7406\u4e5f\u3002YS 18\/188; cf. Borrell 1999: 66.<\/p>\n Although knowing is something that I innately have, without \u2018reaching\u2019 Pattern it one cannot attain it [actively].<\/p>\n \u77e5\u8005\u543e\u4e4b\u6240\u56fa\u6709\uff0c\u7136\u4e0d\u81f4\u5247\u4e0d\u80fd\u5f97\u4e4b\u3002YS 25\/316.<\/p>\n Even Yan Hui would not have been able to get a handle on only a single thing and thoroughly grasp the myriad Patterns. One must get a handle on one item today and another tomorrow. When one has practiced this extensively, there will freely and naturally occur an interconnective understanding.<\/p>\n \u82e5\u53ea\u683c\u4e00\u7269\u4fbf\u901a\u773e\u7406\uff0c\u96d6\u984f\u5b50\u4ea6\u4e0d\u6562\u5982\u6b64\u9053\u3002\u9808\u662f\u4eca\u65e5\u683c\u4e00\u4ef6\uff0c\u660e\u65e5\u53c8\u683c\u4e00\u4ef6\uff0c\u7a4d\u7fd2\u65e2\u591a\uff0c\u7136\u5f8c\u812b\u7136\u81ea\u6709\u8cab\u901a\u8655\u3002YS 18\/189; cf. Borrell 1999: 66.<\/p>\n To get a handle on things in order to exhaustively investigate Pattern\u2019 does not mean that it is necessary to exhaustively investigate all things in the world. One has only to fully investigate the Pattern in one thing or one event, and the Pattern in other things and events can be then be inferred\u2026. The reason why one is able to exhaustively investigate in this way is because all things share the same Pattern.<\/p>\n \u683c\u7269\u7aae\u7406\uff0c\u975e\u662f\u8981\u76e1\u7aae\u5929\u4e0b\u4e4b\u7269\uff0c\u4f46\u65bc\u4e00\u4e8b\u4e0a\u7aae\u76e1\uff0c\u5176\u4ed6\u53ef\u4ee5\u985e\u63a8\u3002\u3002\u3002\u3002\u6240\u4ee5\u80fd\u7aae\u8005\uff0c\u53ea\u70ba\u842c\u7269\u7686\u662f\u4e00\u7406\u3002YS 15\/156; cf. Borrell 1999: 67.<\/p>\n People of ancient times learned for their own sake, wanting that which they achieve to be within themselves. People nowadays learn for the sake of others, wanting their achievement to be seen by others.<\/p>\n \u53e4\u4e4b\u5b78\u8005?\u5df1\uff0c\u6b32\u5f97\u4e4b\u65bc\u5df1\u4e5f\u3002\u4eca\u4e4b\u5b78\u8005?\u4eba\uff0c\u6b32\u898b\u4e4b\u65bc\u4eba\u4e5f\u3002JSL 2.14\/75-76; cf. Zhu and L\u00fc 1967: 47.<\/p>\n To learn them from what is outside, and grasp them within, is called \u201cunderstanding.\u201d To grasp them from what is within, and connect them with outside things, is called \u201csincerity.\u201d Sincerity and understanding are one.<\/p>\n \u81ea\u5176\u5916\u8005\u5b78\u4e4b\uff0c\u800c\u5f97\u65bc\u5167\u8005\uff0c\u8b02\u4e4b\u660e\u3002\u81ea\u5176\u5167\u8005\u5f97\u4e4b\uff0c\u800c\u517c\u65bc\u5916\u8005\uff0c\u8b02\u4e4b\u8aa0\u3002\u8aa0\u8207\u660e\u4e00\u4e5f\u3002YS 25\/317; cf. Graham 1992: 75.<\/p>\n Knowing is to know this affair; awakening is to awaken to this Pattern.<\/p>\n \u77e5\u8005\u77e5\u6b64\u4e8b\u4e5f\u3002\u89ba\u8005\u89ba\u6b64\u7406\u4e5f\u3002CY 1\/1180.<\/p>\n Understanding must precede doing. Take an analogy. If one wants to walk, one first needs to have the road brightened.<\/p>\n \u9808\u662f\u8b58\u5728\u6240\u884c\u4e4b\u5148\uff0c\u8b6c\u5982\u884c\u8def\uff0c\u9808\u5f97\u5149\u7167\u3002YS 3\/67.<\/p>\n There is a difference between genuine knowing and everyday knowing. I once saw a peasant who had been wounded by a tiger. When someone said that a tiger was attacking people, everyone was startled, but the peasant reacted differently from the rest. Even a child knows that tigers are dangerous, but it is not genuine knowing; it is only genuine knowing if it is like the peasant\u2019s. So when people know bad but still do it, this also is not genuine knowing; if it were, decidedly they would not do it.<\/p>\n \u771f\u77e5\u8207\u5e38\u77e5\u7570\u3002\u5e38\u898b\u4e00\u7530\u592b\uff0c\u66fe\u88ab\u864e\u50b7\uff0c\u6709\u4eba\u8aaa\u864e\u50b7\u4eba\uff0c\u773e\u83ab\u4e0d\u9a5a\uff0c\u7368\u7530\u592b\u8272\u52d5\u7570\u65bc\u773e\u3002\u82e5\u864e\u80fd\u50b7\u4eba\uff0c\u96d6\u4e09\u5c3a\u7ae5\u5b50\u83ab\u4e0d\u77e5\u4e4b\uff0c\u7136\u672a\u5617\u771f\u77e5\u3002\u771f\u77e5\u9808\u5982\u7530\u592b\u4e43\u662f\u3002\u6545\u4eba\u77e5\u4e0d\u5584\u800c\u7336\u70ba\u4e0d\u5584\uff0c\u662f\u4ea6\u672a\u5617\u771f\u77e5\u3002\u82e5\u771f\u77e5\uff0c\u6c7a\u4e0d\u70ba\u77e3\u3002YS 2A\/16; cf. Graham 1992: 80.<\/p>\n [He who had experienced a tiger] has completely sincere fear of it, based on having truly perceived the Pattern. This attainment in one\u2019s heartmind we call \u2018having virtue,\u2019 and so has no need to force himself to act.<\/p>\n \u81f3\u8aa0\u754f\u4e4b\uff0c\u662f\u5be6\u898b\u5f97\u4e5f\u3002\u5f97\u4e4b\u65bc\u5fc3\uff0c\u662f\u8b02\u6709\u5fb7\uff0c\u4e0d\u5f85\u52c9\u5f37.\u201d YS 15\/147.<\/p>\n Impossible. As soon as one has thought about seeking that before the [emotions] have been manifested, that is already thought, which is precisely the already manifest.\u00a0Thinking\u00a0and emotions are the same in this respect.<\/p>\n \u4e0d\u53ef\u3002\u65e2\u601d\u65bc\u559c\u6012\u54c0\u6a02\u672a\u767c\u4e4b\u524d\u6c42\u4e4b\uff0c\u53c8\u537b\u662f\u601d\u4e5f\u3002\u65e2\u601d\u5373\u662f\u5df2\u767c\u3002\u601d\u8207\u559c\u6012\u54c0\u6a02\u4e00\u822c\u3002YS 18\/200.<\/p>\n Forming one body with the myriad things.<\/p>\n \u8207\u3002\u3002\u3002\u842c\u7269\u70ba\u4e00\u9ad4\u3002YS 2A\/15.<\/p>\n The cosmos is just me, and I am just the cosmos.<\/p>\n \u5929\u5373\u662f\u6211\uff0c\u6211\u5373\u662f\u5929\u3002Cited in Liu Yumin 2010: 14.<\/p>\n Heartmind is cosmos! People have this heartmind, and the heartmind has this cosmos.<\/p>\n \u5fc3\u5373\u5929\u4e5f\uff01\u4eba\u6709\u662f\u5fc3\uff0c\u5fc3\u6709\u662f\u5929\u3002Cited in Liu Yumin 2010: 14.<\/p>\n If a superior person wishes to seek the centeredness common to all, he must get the taste of it through being cautious over what is unseen and apprehensive over what is unheard. This is the basis for knowing centeredness. If one cannot hold to this method\u2026it is as if one were to eat and drink all day yet never know the taste. Oh, the taste of it! You will know it when you have become thoroughly immersed and drenched in what is unseen and unheard.<\/p>\n \u541b\u5b50\u6b32\u6c42\u4e2d\u5eb8\uff0c\u8981\u7576\u65bc\u6212\u614e\u4e0d\u7779\u6050\u61fc\u4e0d\u805e\u4e2d\u3002\u5f97\u5473\u5247\u8b58\u4e2d\u4e4b\u672c\u77e3\u3002\u82e5\u592b\u4e0d\u80fd\u5b88\u6b64\u6cd5\u3002\u3002\u3002\uff0c\u662f\u7336\u7d42\u65e5\u98f2\u98df\u800c\u4e0d\u77e5\u5473\u4e5f\u3002\u5473\u4e4e\u7576\u512a\u6e38\u6d8c\u6e38\u65bc\u4e0d\u8ced\u4e0d\u805e\u6642\u53ef\u4e5f\u3002ZYS 1:6b-7a; cf. Borrell 1999: 70.<\/p>\n Being cautious over what is unseen and apprehensive over what is unheard. If one does not practice this, it will be like duckweed adrift on the water, drifting with the wind to the north or south; where will one anchor oneself?<\/p>\n \u6212\u614e\u4e0d\u7779\u6050\u61fc\u4e0d\u805e\u3002\u3002\u3002\u3002\u5b78\u8005\u4e0d\u65bc\u6b64\u5165\uff0c\u5247\u6cdb\u7136\u5982\u840d\u4e4b\u5728\u6c34\uff0c\u9022\u98a8\u5357\u5317\uff0c\u6709\u4f55\u6240\u5bc4\u6cca\u4e4e\u3002ZYS 3:11a-b; cf. Lee 2008: 105.<\/p>\n Nature is a mystery of heaven, earth, ghosts, and spirits. \u201cGood\u201d is not adequate to speak of it. \u2026 When Mencius said that the nature was good, he used the word only as an exclamation of praise, not with a meaning opposite to \u201cbad.\u201d<\/p>\n \u6027\u4e5f\u8005\uff0c\u5929\u5730\u9b3c\u795e\u4e4b\u5967\u4e5f\uff0c\u5584\u4e0d\u8db3\u4ee5\u8a00\u4e4b\u3002\u3002\u3002\u3002\u5b5f\u5b50\u9053\u6027\u5584\u4e91\u8005\uff0c\u6b4e\u7f8e\u4e4b\u8fad\u4e5f\u4e0d\u8207\u60e1\u5c0d\u3002HHJ 333; cf. Van Ess 2010: 114 and Chen 2003: 118-20.<\/p>\n Pattern is the great inherent reality of all-under-heaven.<\/p>\n \u7406\u4e5f\u8005\uff0c\u5929\u4e0b\u4e4b\u5927\u9ad4\u4e5f\u3002ZYHH 11.5\/29.<\/p>\n Xunzi said, \u201cThere are people who create order; there are no rules that create order.\u201d I humbly submit that we illustrate this by drawing an analogy between wanting to restore order after a period of chaos, and trying to cross a river or lake by boat. The rules are like the boat and the people [i.e. the ruler and his officials] are like the steersman. If the boat is damaged and the rudder is broken, then even if the steersman has seemingly divine technique everyone nevertheless understands that the boat cannot get across. So whenever there is a period of great disorder it is necessary to reform the rules. There has never been a case where one could successfully restore order without reforming the rules.<\/p>\n \u8340\u5b50\u66f0\uff1a\u300c\u6709\u6cbb\u4eba\uff0c\u7121\u6cbb\u6cd5\u3002\u300d\u7aca\u8b6c\u4e4b\u6b32\u64a5\u4e82\u53cd\u4e4b\u6b63\u8005\u5982\u8d8a\u6c5f\u6e56\uff0c\u6cd5\u5247\u821f\u4e5f\uff0c\u4eba\u5247\u64cd\u821f\u8005\u4e5f\u3002\u82e5\u821f\u7834\u696b\u58de\uff0c\u96d6\u6709\u82e5\u795e\u4e4b\u6280\uff0c\u4eba\u4eba\u77e5\u5176\u5f17\u80fd\u6fdf\u77e3\u3002\u6545\u4e58\u5927\u4e82\u4e4b\u6642\u5fc5\u8b8a\u6cd5\u3002\u6cd5\u4e0d\u8b8a\u800c\u80fd\u6210\u6cbb\u529f\u8005\uff0c\u672a\u4e4b\u6709\u4e5f\u3002ZYHH 8.18\/23-24.<\/p>\n Those who want to restore order should rectify the general guidelines. Only after understanding the general guidelines can the roots be corrected and the branches stabilized. If the general guidelines are not understood then even if some are good at formulating specific clauses and there is the occasional period of good results, in the end there will invariably be places that do not correctly accord with the general guidelines, which in turn will give rise to great chaos.. <\/em><\/p>\n \u6b32\u64a5\u4e82\u8208\u6cbb\u8005\uff0c\u7576\u6b63\u5927\u7db1\u3002\u77e5\u5927\u7db1\uff0c\u7136\u5f8c\u672c\u53ef\u6b63\u800c\u672b\u53ef\u5b9a\u3002\u5927\u7db1\u4e0d\u77e5\uff0c\u96d6\u6216\u5584\u65bc\u689d\u76ee\uff0c\u6709\u4e00\u6642\u4e4b\u529f\uff0c\u7d42\u5fc5\u65bc\u5927\u7db2\u4e0d\u6b63\u4e4b\u8655\u800c\u751f\u5927\u4e82\u3002ZYHH 8.19\/24\u00a0<\/strong><\/p>\n By making\u00a0commanderies\u00a0in the empire one can maintain a sustained period of peace under normal circumstances but cannot hold up in the face of extraordinary circumstances. By enfeoffing regional governors one can\u00a0maintain a sustained period of peace under normal circumstances and can also hold up in the face of\u00a0extraordinary circumstances.<\/p>\n \u90e1\u7e23\u5929\u4e0b\uff0c\u53ef\u4ee5\u6301\u627f\u5e73\u800c\u4e0d\u53ef\u652f\u8b8a\u6545\uff0c\u5c01\u5efa\u8af8\u4faf\uff0c\u53ef\u4ee5\u6301\u627f\u5e73\uff0c\u53ef\u4ee5\u652f\u8b8a\u6545\u3002ZYHH 4.16\/12.<\/p>\n The feudal lords are the mainstay of benevolent government. The Qin people were obsessed with profit; they abolished the enfeoffment system and set up the commandery system for all in the world. After the way of the sages was abandoned, sovereigns all nurtured the idea of conquering all in the world. Therefore, they repeatedly used the commandery system, and could not reform it. Alas! The moment one develops the idea to take over all in the world, the basis of the Kingly Way has already been destroyed. Under these institutions, they might cultivate virtue and employ the wise, and practice benevolent government, but it would not prevent great chaos.<\/p>\n \u5c01\u5efa\u8af8\u4faf\uff0c\u4ec1\u653f\u4e4b\u5927\u8005\u4e5f\uff0c\u79e6\u4eba\u5c08\u5229\uff0c\u524a\u9664\u5c01\u5efa\uff0c\u90e1\u7e23\u5929\u4e0b\u3002\u5929\u904b\u65b9\u5426\uff0c\u81ea\u662f\u800c\u5f8c\uff0c\u8056\u4eba\u4e4b\u9053\uff0c\u4e0d\u884c\u3002\u4eba\u541b\u83ab\u4e0d\u84c4\u7368\u64c5\u5929\u4e0b\u4e4b\u5fc3\uff0c\u6545\u8972\u7528\u90e1\u7e23\u4e4b\u5236\uff0c\u800c\u4e0d\u80fd\u9769\u4e5f\u3002\u5401\uff01\u4e00\u84c4\u7368\u64c5\u5929\u4e0b\u4e4b\u5fc3\uff0c\u5df2\u4ea1\u738b\u9053\u4e4b\u672c\u3002\u4fee\u5fb3\u7528\u8d12\uff0c\u529b\u884c\u5584\u653f\uff0c\u5dee\u53ef\u4e0d\u5927\u4e82\u800c\u5df2\u3002 HWDJ 1141; cf. Song 2011: 317.<\/p>\n The Buddhists say, \u2018The one moon is commonly reflected in all pools of water; in all pools the moon is the same moon.\u2019 Herein the Buddhists have glimpsed the Pattern of the Way.<\/p>\n \u91cb\u6c0f\u4e91\uff1a\u300c\u4e00\u6708\u666e\u73fe\u4e00\u5207\u6c34\uff0c\u4e00\u5207\u6c34\u6708\u4e00\u6708\u651d\u3002\u300d\u9019\u662f\u90a3\u91cb\u6c0f\u4e5f\u7aba\u898b\u5f97\u9019\u4e9b\u9053\u7406\u3002YL 18\/607.<\/p>\n Someone asked, \u201cThere is the single Pattern, yet also the Five Norms; how is this?\u201d Master Zhu replied, \u201cYou can call it the single Pattern and you can also call it five Patterns. When covering everything, we speak of one; when distinguishing, we speak of five.\u201d<\/p>\n \u554f\uff1a\u300c\u65e2\u662f\u4e00\u7406\uff0c\u53c8\u8b02\u4e94\u5e38\uff0c\u4f55\u4e5f\uff1f\u300d\u66f0\uff1a\u300c\u8b02\u4e4b\u4e00\u7406\u4ea6\u53ef\uff0c\u4e94\u7406\u4ea6\u53ef\u3002\u4ee5\u4e00\u5305\u4e4b\u5247\u4e00\uff0c\u5206\u4e4b\u5247\u4e94\u3002\u300dYL 6\/237.<\/p>\n There is only this Pattern; we can distinguish it in four sections, or into eight sections, or even make still finer distinctions.<\/p>\n \u53ea\u662f\u9019\u7b87\u7406\uff0c\u5206\u505a\u56db\u6bb5\uff0c\u53c8\u5206\u505a\u516b\u6bb5\uff0c\u53c8\u7d30\u788e\u5206\u5c07\u53bb\u3002YL 6\/237.<\/p>\n There is just one Pattern of the Way. Divided up, one can speak of it in terms of seasons, in which case there are spring, summer, fall, and winter; . . . or one can speak of it in terms of a day, in which case there are dawn, daylight, twilight, and night.<\/p>\n \u662f\u4e00\u7b87\u9053\u7406\uff0c\u754c\u7834\u770b\uff0c\u4ee5\u4e00\u6b72\u8a00\u4e4b\uff0c\u6709\u6625\u590f\u79cb\u51ac\uff1b\u3002\u3002\u3002\u4ee5\u4e00\u65e5\u8a00\u4e4b\uff0c\u6709\u65e6\u665d\u66ae\u591c\u3002YL 18\/619.<\/p>\n Basically one cannot speak of Pattern and vital stuff in terms of which is first and which is after. But when we proceed in making inferences, it seems as if Pattern comes first and vital stuff comes after.<\/p>\n \u7406\u8207\u6c23\u672c\u7121\u5148\u5f8c\u4e4b\u53ef\u8a00, \u4f46\u63a8\u4e0a\u53bb\u6642\uff0c\u537b\u5982\u7406\u5728\u5148\uff0c\u6c23\u5728\u5f8c\u76f8\u4f3c\u3002 YL 1\/115-116; cf. Zhu 1990: 92.<\/p>\n But if one needs to draw inferences about where they come from, it must be said that this Pattern comes first.<\/p>\n \u7136\u5fc5\u6b32\u63a8\u5176\u6240\u5f9e\u4f86\uff0c\u5247\u9808\u8aaa\u5148\u6709\u662f\u7406\u3002YL 1\/115.<\/p>\n This Pattern exists, and so this heaven-and-earth exists; if it were not for this Pattern, there would be no heaven-and-earth, no people, no things.<\/p>\n \u6709\u6b64\u7406\uff0c\u4fbf\u6709\u6b64\u5929\u5730\uff1b\u82e5\u7121\u6b64\u7406\uff0c\u4fbf\u4ea6\u7121\u5929\u5730\u3002\u7121\u4eba\u7121\u7269\u3002YL 1\/114.<\/p>\n Although Pattern produces vital stuff, <\/em>once it has been produced Pattern is no longer able to control it. Once a Pattern comes to reside in some vital stuff, <\/em>then how it is deployed in daily affairs depends on this vital stuff: vital stuff is strong while Pattern is weak. <\/em>\u2026 It is like the relationship between fathers and sons. If the sons are worthless characters then their fathers are not able to control them. The reason that the sages established their teachings is precisely because they wanted to save these sorts of sons.<\/p>\n \u6c23\u96d6\u662f\u7406\u4e4b\u6240\u751f\uff0c\u7136\u65e2\u751f\u51fa\uff0c\u5247\u7406\u7ba1\u4ed6\u4e0d\u5f97\u3002\u5982\u9019\u7406\u5bd3\u65bc\u6c23\u4e86\uff0c\u65e5\u7528\u9593\u904b\u7528\u90fd\u7531\u9019\u7b87\u6c23\uff0c\u53ea\u662f\u6c23\u5f37\u7406\u5f31\u3002\u3002\u3002\u3002\u53c8\u5982\u7236\u5b50\uff0c\u82e5\u5b50\u4e0d\u8096\uff0c\u7236\u4ea6\u7ba1\u4ed6\u4e0d\u5f97\u3002\u8056\u4eba\u6240\u4ee5\u7acb\u6559\uff0c\u6b63\u662f\u8981\u6551\u9019\u4e9b\u5b50\u3002YL 4\/200.<\/p>\n The not-yet-manifest joy and anger, sorrow and happiness can be compared to being in the center of a room, not yet having determined on setting out to the north, south, east, or west; this is what is called \u201cbeing centered.\u201d With respect to their manifesting, this is like having left through a door \u2013 if to the east, then there is no need to also exit west. \u2026 When each exiting is in accord with the circumstance without contrariness, that is called \u201charmony.\u201d<\/p>\n \u559c\u6012\u54c0\u6a02\u672a\u767c\uff0c\u5982\u8655\u5ba4\u4e2d\uff0c\u6771\u897f\u5357\u5317\u672a\u6709\u5b9a\u5411\uff0c\u6240\u8b02\u4e2d\u4e5f\u3002\u53ca\u5176\u65e2\u767c\uff0c\u5982\u5df2\u51fa\u9580\uff0c\u6771\u8005\u4e0d\u5fa9\u80fd\u897f\uff0c\u5357\u8005\u4e0d\u5fa9\u80fd\u5317\u3002\u7136\u5404\u56e0\u5176\u4e8b\uff0c\u7121\u6240\u4e56\u9006\uff0c\u6240\u8b02\u548c\u4e5f\u3002YL 62\/2037; cf. Fuji 2011: 76.<\/p>\n When the Four Beginnings [i.e., the moral emotions of alarm and commiseration, disdain, deference, and approval and disapproval] are not yet manifest, although [one\u2019s heartmind is] silent and unmoving, yet its center, on its own, has ramifying Pattern (tiaoli <\/em>\u689d\u7406); on its own, has structure [literally, rooms and house-frame]; it is not homogenous with nothing in it at all.<\/p>\n \u84cb\u56db\u7aef\u4e4b\u672a\u767c\u4e5f\uff0c\u96d6\u5bc2\u7136\u4e0d\u52d5\uff0c\u800c\u5176\u4e2d\u81ea\u6709\u689d\u7406\uff0c\u81ea\u6709\u9593\u67b6\uff0c\u4e0d\u662f\u5131\u4f97\u90fd\u7121\u4e00\u7269\u3002WJ 58\/2779; cf. Graham 1986: 432.<\/p>\n [Without a distinction between the everyday flow of desires and the Way, one] falls into the Buddhists\u2019 mistake of seeing all functioning whatsoever as the nature.<\/p>\n \u3002\u3002\u3002\u800c\u58ae\u65bc\u91cb\u6c0f\u4f5c\u7528\u662f\u6027\u4e4b\u5931\u3002ZYHW A\/557; cf. Araki 2008: 284.<\/p>\n If we did not have this Pattern within us inherently, how could there be this \u2018beginning\u2019 on the outside? Since we have this beginning on the outside of us, we know for sure that we have this Pattern within us, without possibility of deception.<\/p>\n \u4f7f\u5176\u672c\u7121\u662f\u7406\u65bc\u5185\uff0c\u5247\u4f55\u4ee5\u6709\u662f\u7aef\u65bc\u5916\uff1f\u7531\u5176\u6709\u662f\u7aef\u65bc\u5916\u6240\u4ee5\u5fc5\u77e5\u6709\u662f\u7406\u65bc\u5185\uff0c\u800c\u4e0d\u53ef\u8aa3\u4e5f\u3002WJ 58\/2779; cf. Graham 1986: 433.<\/p>\n When there is a stimulus from outside, the inside then responds, as when, upon encountering the stimulus of a baby about to fall into a well, the Pattern of humaneness responds, and the emotion of alarm-and-commiseration takes form; or when, upon encountering the stimulus of passing a temple, the Pattern of propriety responds, and the emotion of respect takes form. From within, where the myriad Patterns are all integrally and indivisibly possessed, individual Patterns become distinctly manifest. WJ 58\/2779; cf. Graham 1986: 432.<\/p>\n \u6240\u4ee5\u5916\u908a\u7e94\u611f\uff0c\u4e2d\u9593\u4fbf\u61c9\uff0c\u5982\u8d64\u5b50\u5165\u4e95\u4e4b\u4e8b\u611f\uff0c\u5247\u4ec1\u4e4b\u7406\u4fbf\u61c9\uff0c\u800c\u60fb\u96b1\u4e4b\u5fc3\u65bc\u662f\u4e4e\u5f62\uff1b\u5982\u904e\u5edf\u904e\u671d\u4e4b\u4e8b\u611f\uff0c\u5247\u79ae\u4e4b\u7406\u4fbf\u61c9\uff0c\u800c\u606d\u656c\u4e4b\u5fc3\u65bc\u662f\u4e4e\u5f62\u3002\u84cb\u7531\u5176\u4e2d\u9593\u8846\u7406\u6e3e\u5177\uff0c\u5404\u5404\u5206\u660e\u3002<\/p>\n That through which Pattern is realized in practice necessarily follows vital stuff that has been made into substrate (zhi<\/em>).<\/p>\n \u7406\u4e4b\u6240\u4ee5\u884c\uff0c\u53c8\u5fc5\u56e0\u6c23\u4ee5\u70ba\u8cea\u4e5f\u3002MZHW 3\/934.<\/p>\n The contingent constitution is the result of yin<\/em> and yang<\/em> and the five phases; nature is the complete inherent reality of the supreme pivot. When speaking specifically of the nature of the contingent constitution, this is simply the complete inherent reality descended into the midst of contingent constitution, and not another, distinct nature.<\/p>\n \u6c23\u8cea\u662f\u9670\u967d\u4e94\u884c\u6240\u7232\uff0c\u6027\u5373\u592a\u6975\u4e4b\u5168\u9ad4\u3002\u4f46\u8ad6\u6c23\u8cea\u4e4b\u6027\uff0c\u5247\u6b64\u5168\u9ad4\u58ae\u5728\u6c23\u8cea\u4e4b\u4e2d\u8033\uff0c\u975e\u5225\u6709\u4e00\u6027\u4e5f\u3002WJ 61.<\/p>\n Nature is just Pattern. Without the heavenly vital stuff and earthly substrate, though, this Pattern would have nowhere to reside. \u2026 Thus when speaking of nature, it is necessary to simultaneously speak of contingent constitution (qizhi<\/em>) in order to be complete.<\/p>\n \u6027\u53ea\u662f\u7406\u3002\u7136\u7121\u90a3\u5929\u6c23\u5730\u8cea\uff0c\u5247\u6b64\u7406\u6c92\u5b89\u9813\u8655\u3002\u3002\u3002\u3002\u6545\u8aaa\u6027\uff0c\u9808\u517c\u6c23\u8cea\u8aaa\u65b9\u5099\u3002YL 4\/195.<\/p>\n Discussing \u2018the nature of heaven and earth\u2019 is only to refer to Pattern, but discussing \u2018the embodied nature\u2019 is to speak of Pattern and vital stuff mixed together.<\/p>\n \u8ad6\u5929\u5730\u4e4b\u6027\uff0c\u5247\u5c08\u6307\u7406\u8a00\uff1b\u8ad6\u6c23\u8cea\u4e4b\u6027\uff0c\u5247\u4ee5\u7406\u8207\u6c23\u96dc\u800c\u8a00\u4e4b\u3002 YL 4\/196.<\/p>\n What the Buddhists call \u2018nature\u2019 is what the [Confucian] sages call \u2018heartmind\u2019; what the Buddhists call \u2018heartmind\u2019 is what the sages call \u2018intention.\u2019<\/p>\n \u4f5b\u6c0f\u6240\u8b02\u6027\uff0c\u6b63\u8056\u4eba\u6240\u8b02\u5fc3\uff1b\u4f5b\u6c0f\u6240\u8b02\u5fc3\uff0c\u6b63\u8056\u4eba\u6240\u8b02\u610f\u3002YL 126\/3939.<\/p>\n Preserve the correctness of the inherent heartmind and never depart from it.<\/p>\n \u5b88\u5176\u672c\u5fc3\u4e4b\u6b63\u800c\u4e0d\u96e2\u4e5f\u3002ZYZJ Preface; cf. Johnston and Wang 2012: 400.<\/p>\n Heaven and earth are inherently existing things; they are not created by our heartminds.<\/p>\n \u4e14\u5929\u5730\u4e43\u672c\u6709\u4e4b\u7269\uff0c\u975e\u5fc3\u6240\u80fd\u751f\u4e5f\u3002WJ 70\/3403.<\/p>\n Heartmind is not placed between the already manifest and the not yet manifest; it is both, through-and-through.<\/p>\n \u5fc3\u7121\u9593\u65bc\u5df2\u767c\u672a\u767c\u3002\u5fb9\u982d\u5fb9\u5c3e\u90fd\u662f\uff0c\u90a3\u8655\u622a\u505a\u5df2\u767c\u672a\u767c\u3002YL 5\/220; cf. Fuji 2011: 163-4.<\/p>\n The one heartmind possesses the myriad Patterns.<\/p>\n \u4e00\u5fc3\u5177\u842c\u7406\u3002YL 9.<\/p>\n Heartmind includes nature.<\/p>\n \u5fc3\u5305\u6027\u3002 YL 98\/3305; cf. Fuji 2011: 156.<\/p>\n Pattern is just in the midst of heartmind.<\/p>\n \u7406\u4fbf\u5728\u5fc3\u4e4b\u4e2d\u3002YL 5.<\/p>\n The heartmind is mastered by the nature and put into effect by the emotions.<\/p>\n \u5fc3\u8005\uff0c\u4e3b\u4e4e\u6027\u800c\u884c\u4e4e\u60c5\u3002YL 5\/230.<\/p>\n The heartmind is one. When we speak of it from the perspective of its containing cosmic Pattern and its spontaneous manifestation in each circumstance, we call it \u201cWay heartmind.\u201d From the perspective of having goals and conscious motives, we call it \u201chuman heartmind.\u201d Now having goals and conscious motives is not always bad. We still call it \u201cselfish desire\u201d since it is not completely spontaneously manifesting from cosmic Pattern.<\/p>\n \u84cb\u5fc3\u4e00\u4e5f\u3002\u81ea\u5176\u5929\u7406\u5099\u5177\uff0c\u96a8\u8655\u767c\u73fe\u800c\u8a00\uff0c\u5247\u8b02\u4e4b\u300c\u9053\u5fc3\u300d\u3002\u81ea\u5176\u6709\u6240\u71df\u70ba\u8b00\u616e\u800c\u8a00\uff0c\u5247\u8b02\u4e4b\u300c\u4eba\u5fc3\u300d\u3002\u592b\u71df\u70ba\u8b00\u616e\u975e\u7686\u4e0d\u5584\u4e5f\u3002\u4fbf\u8b02\u4e4b\u79c1\u6b32\u8005\uff0c\u84cb\u53ea\u4e00\u6beb\u9aee\u4e0d\u5f9e\u5929\u7406\u4e0a\u81ea\u7136\u767c\u51fa\u3002WJ 32\/1396; cf. Fuji 2011: 60.<\/p>\n Human heartmind with the consciousness of the Way heartmind.<\/p>\n \u5373\u4eba\u5fc3\u800c\u8b58\u9053\u5fc3\u4e5f\u3002WJ 32\/1396; cf. Fuji 2011: 60.<\/p>\n [Someone asked]: \u2018How is the idea that \u201cthe intentions are the manifestations of the heartmind\u201d related to emotions and the nature?\u2019 [Zhu] replied: Intentions are very close to emotions.\u201d<\/p>\n \u554f\uff1a\u300c\u610f\u8005\u5fc3\u4e4b\u6240\u767c\uff0c\u8207\u60c5\u6027\u5982\u4f55\uff1f\u300d\u66f0\uff1a\u300c\u610f\u4e5f\u8207\u60c5\u76f8\u8fd1\u3002\u300dYL 98\/3305.<\/p>\n Intentions are the manifestation of the heartmind, emotions are the movement of the heartmind, and commitment is the direction of the heartmind. Commitment is more important than intention or emotion.<\/p>\n \u610f\u8005\uff0c\u5fc3\u4e4b\u6240\u767c\uff1b\u60c5\u8005\uff0c\u5fc3\u4e4b\u6240\u52d5\uff1b\u5fd7\u8005\uff0c\u5fc3\u4e4b\u6240\u4e4b\uff0c\u6bd4\u65bc\u60c5\u3001\u610f\u5c24\u91cd\u3002 YL 5\/232.<\/p>\n Eating and drinking are the cosmic Pattern, but demanding delicious flavors is human desire.<\/p>\n \u98f2\u98df\u8005\uff0c\u5929\u7406\u4e5f\uff1b\u8981\u6c42\u7f8e\u5473\uff0c\u4eba\u6b32\u4e5f\u3002YL 13\/389; cf Chan 1989: 200.<\/p>\n Alarm and commiseration, disdain, deference, approval and disapproval: these are emotions. Humaneness, righteousness, propriety, wisdom: these are nature. The heartmind unites nature and emotion. \u2018Beginning\u2019 refers to a clue: because of the emotion\u2019s manifestation, the inherent reality of the nature is observable, like when there is an externally visible clue to something hidden inside.<\/p>\n \u60fb\u96b1\u3001\u7f9e\u60e1\u3001\u8fad\u8b93\u3001\u662f\u975e\uff0c\u60c5\u4e5f\u3002\u4ec1\u3001\u7fa9\u3001\u79ae\u3001\u667a\uff0c\u6027\u4e5f\u3002\u5fc3\uff0c\u7d71\u6027\u60c5\u8005\u4e5f\u3002\u7aef\uff0c\u7dd2\u4e5f\u3002\u56e0\u5176\u60c5\u4e4b\u767c\uff0c\u800c\u6027\u4e4b\u672c\u7136\u53ef\u5f97\u800c\u898b\uff0c\u7336\u6709\u7269\u5728\u4e2d\u800c\u7dd2\u898b\u65bc\u5916\u4e5f\u3002MZJZ 2A:6.<\/p>\n The four beginnings are the manifestation of Pattern; the seven emotions are the manifestation of vital stuff.<\/p>\n \u56db\u7aef\u662f\u7406\u4e4b\u767c\uff0c\u4e03\u60c5\u662f\u6c23\u4e4b\u767c\u3002 YL 53\/1776.<\/p>\n The emotion emerges from the nature and is good.<\/p>\n \u6b64\u60c5\u4e4b\u51fa\u65bc\u6027\u800c\u5584\u8005\u4e5f\u3002YL 5\/228.<\/p>\n As for alarm and commiseration and shame and dislike, there are cases when they hit the proper measure and cases when they do not hit the proper measure. If one feels alarm and commiseration when it is inappropriate\u2026then it is not hitting the proper measure.<\/p>\n \u60fb\u96b1\u7f9e\u60e1\uff0c\u4e5f\u6709\u4e2d\u7bc0\u3001\u4e0d\u4e2d\u7bc0\u3002\u82e5\u4e0d\u7576\u60fb\u96b1\u800c\u60fb\u96b1\uff0c\u4e0d\u7576\u7f9e\u60e1\u800c\u7f9e\u60e1\uff0c\u4fbf\u662f\u4e0d\u4e2d\u7bc0\u3002YL 53\/1762.<\/p>\n When one has this nature, one will express these emotions. Via the emotions, one sees the nature. Today there are these emotions, we can then see that inherently there is this nature.<\/p>\n \u6709\u9019\u6027\uff0c\u4fbf\u767c\u51fa\u9019\u60c5\uff1b\u56e0\u9019\u60c5\uff0c\u4fbf\u898b\u5f97\u9019\u6027\u3002\u56e0\u4eca\u65e5\u6709\u9019\u60c5\uff0c\u4fbf\u898b\u5f97\u672c\u4f86\u6709\u9019\u6027\u3002YL 5\/224; cf. Virag 2007: 81.<\/p>\n The sage\u2019s joy and anger are supremely impartial and smoothly responsive, the extremity of cosmic Pattern.<\/p>\n \u8056\u4eba\u4e4b\u559c\u6012\uff0c\u5927\u516c\u800c\u9806\u61c9\uff0c\u5929\u7406\u4e4b\u6975\u4e5f\u3002WJ 67\/3277.<\/p>\n Nature is like the heartmind\u2019s field, filling all the emptiness, all is simply Pattern.<\/p>\n \u6027\u5982\u5fc3\u4e4b\u7530\u5730\uff0c\u5145\u6b64\u4e2d\u865b\uff0c\u83ab\u975e\u662f\u7406\u800c\u5df2\u3002YL 98\/3305.<\/p>\n Having seen the ox, this heartmind was already manifest and could not be suppressed, while not yet having seen the sheep, its Pattern had not yet taken form and there were no [emotions] to hinder him.<\/p>\n \u7136\u898b\u725b\u5247\u6b64\u5fc3\u5df2\u767c\u800c\u4e0d\u53ef\u904f\uff0c\u672a\u898b\u7f8a\u5247\u5176\u7406\u672a\u5f62\u800c\u7121\u6240\u59a8\u3002MZJZ 1A.7\/254.<\/p>\n There is only one kind of knowing! The only issue is whether it is genuine or not. This is the only difference at issue; it is definitely not the case that after we have sensory knowing we later have another instance of knowing.<\/p>\n \u77e5\uff0c\u53ea\u662f\u4e00\u6a23\u77e5\uff0c\u4f46\u6709\u771f\u4e0d\u771f\uff0c\u722d\u9019\u4e9b\u5b50\uff0c\u4e0d\u662f\u5f8c\u4f86\u53c8\u5225\u6709\u4e00\u9805\u77e5\u3002YL 34\/1255, cf. Zhu 1986: 242.<\/p>\n In order to be able to learn, we must possess senses of seeing and hearing. How can we possibly do without them? We work hard with our senses until we freely arrive at an interconnected understanding. Ordinarily, when we study something by relying on senses, a single affair only leads us to know a single principle. However, when we reach the stage of an interconnected understanding, all Pattern becomes one.<\/p>\n \u5982\u4eca\u4eba\u7406\u6703\u5b78\uff0c\u9808\u662f\u6709\u898b\u805e\uff0c\u8c48\u80fd\u820d\u6b64\uff1f\u5148\u662f\u65bc\u898b\u805e\u4e0a\u505a\u5de5\u592b\u5230\uff0c\u7136\u5f8c\u812b\u7136\u8cab\u901a\u3002\u84cb\u5c0b\u5e38\u898b\u805e\uff0c\u4e00\u4e8b\u53ea\u77e5\u5f97\u4e00\u7b87\u9053\u7406\uff0c\u82e5\u5230\u8cab\u901a\uff0c\u4fbf\u90fd\u662f\u4e00\u7406\u3002YL 98\/3311, cf. Zhu 1986: 242.<\/p>\n In the midst of daily affairs, there is nothing that is not the pervasive circulation of cosmic Pattern.<\/p>\n \u65e5\u7528\u4e4b\u9593\uff0c\u83ab\u975e\u5929\u7406\u4e4b\u6d41\u884c\u77e3\u3002 LYZJ 12:1\/167.<\/p>\n Rules to which [a thing or affair] should confirm.<\/p>\n \u5176\u6240\u7576\u7136\u4e4b\u5247\u3002DXHW A\/512.<\/p>\n Seeing an instance of how things should be and being unable not to do it.<\/p>\n \u898b\u5176\u6240\u7576\u7136\u800c\u4e0d\u5bb9\u5df2\u3002YL 18\/625.<\/p>\n If someone does not see \u201chow things should be and be unable not to do it,\u201d then all he or she can do is rely on some past model as a guide to how to respond. When someone genuinely sees that it is something that \u201cI ought to do,\u201d then there will naturally be that which he or she cannot stop doing. For example, a minister must be devoted: so long as one sees this and is not just mouthing the words, then in acting as a minister one cannot avoid being devoted.<\/p>\n \u4eca\u4eba\u672a\u5617\u770b\u898b\u300c\u7576\u7136\u800c\u4e0d\u5bb9\u5df2\u300d\u8005\uff0c\u53ea\u662f\u5c31\u4e0a\u8f03\u91cf\u4e00\u7b87\u597d\u60e1\u723e\u3002\u5982\u771f\u898b\u5f97\u9019\u5e95\u662f\u6211\u5408\u7576\u70ba\uff0c\u5247\u81ea\u6709\u6240\u4e0d\u53ef\u5df2\u8005\u77e3\u3002\u5982\u70ba\u81e3\u800c\u5fc5\u5fe0\uff0c\u975e\u662f\u8b3e\u8aaa\u5982\u6b64\uff0c\u84cb\u70ba\u81e3\u4e0d\u53ef\u4ee5\u4e0d\u5fe0\u3002YL 18\/625.<\/p>\n Someone asked: \u201cHow is it that Pattern is \u2018unable to stop\u2019?\u201d Master Zhu replied: \u201cThe normative force of Pattern is naturally unable to stop. Mencius understood this most clearly, and thus said, \u2018Among babes in arms, there are none who do not know to love their parents. When they grow older, there are none who do not know to revere their elder brothers.\u2019 Naturally these are places at which one cannot stop.\u201d<\/p>\n \u6216\u554f\uff1a\u300c\u7406\u4e4b\u4e0d\u5bb9\u5df2\u8005\u5982\u4f55\uff1f\u300d\u66f0\uff1a\u300c\u7406\u4e4b\u6240\u7576\u70ba\u8005\uff0c\u81ea\u4e0d\u5bb9\u5df2\u3002\u5b5f\u5b50\u6700\u767c\u660e\u6b64\u8655\u3002\u5982\u66f0\uff1a\u300e\u5b69\u63d0\u4e4b\u7ae5\uff0c\u7121\u4e0d\u77e5\u611b\u5176\u89aa\uff1b\u53ca\u5176\u9577\u4e5f\uff0c\u7121\u4e0d\u77e5\u656c\u5176\u5144\u3002\u300f\u81ea\u662f\u6709\u4f4f\u4e0d\u5f97\u8655\u3002\u300dYL 18\/625; Zhu is quoting MC 7A:15.<\/p>\n \u201cSomeone asked: \u2018When you wrote that \u201cThe changes of heaven, earth, ghosts, and spirits; the apt responses of birds, beasts, flowers and trees \u2013 none can avoid seeing an instance of how things should be and being unable not to do it,\u201d what did you mean by \u201cbe unable not to do it\u201d?\u2019 Zhu replied: \u2018Spring gives life and autumn kills: this is unavoidable. At the acme of yin<\/em>, yang<\/em> is born. Even if behind your back someone tried to interfere, how could it be avoided!<\/p>\n \u554f\uff1a\u300c\u6216\u554f\u4e91\uff1a\u300e\u5929\u5730\u9b3c\u795e\u4e4b\u8b8a\uff0c\u9ce5\u7378\u8349\u6728\u4e4b\u5b9c\uff0c\u83ab\u4e0d\u6709\u4ee5\u898b\u5176\u6240\u7576\u7136\u800c\u4e0d\u5bb9\u5df2\u3002\u300f\u6240\u8b02\u300e\u4e0d\u5bb9\u5df2\u300f\uff0c\u662f\u5982\u4f55\uff1f\u300d\u66f0\uff1a\u300c\u6625\u751f\u4e86\u4fbf\u79cb\u6bba\uff0c\u4ed6\u4f4f\u4e0d\u5f97\u3002\u9670\u6975\u4e86\uff0c\u967d\u4fbf\u751f\u3002\u5982\u4eba\u5728\u80cc\u5f8c\uff0c\u53ea\u7ba1\u4f86\u76f8\u8db2\uff0c\u5982\u4f55\u4f4f\u5f97\uff01\u300d\u6df3\u3002\u5bd3\u9304\u4e91\uff1a\u300c\u6625\u751f\u79cb\u6bba\uff0c\u967d\u958b\u9670\u9589\uff0c\u8db2\u4f86\u8db2\u53bb\uff0c\u81ea\u4f4f\u4e0d\u5f97\u3002\u300dYL 18\/625.<\/p>\n At first one is simply devoted or filial, and then later one comes to know that by which one is filial and that by which one is devoted, and one cannot be budged.<\/p>\n \u521d\u6642\u4e5f\u53ea\u5fe0\u5b5d\uff0c\u5f8c\u4f86\u4fbf\u77e5\u6240\u4ee5\u5b5d\uff0c\u6240\u4ee5\u5fe0\uff0c\u79fb\u52d5\u4e0d\u5f97\u3002YL 23\/813.<\/p>\n As far as things in the cosmos go, we can be certain that each has a reason by which it is as it is, and a rule to which it should conform. This is what is meant by Pattern.<\/p>\n \u81f3\u65bc\u5929\u4e0b\u4e4b\u7269\u3001\u5247\u5fc5\u5404\u6709\u6240\u4ee5\u7136\u4e4b\u6545\u3001\u8207\u5176\u6240\u7576\u7136\u4e4b\u5247\u3002\u6240\u8b02\u7406\u4e5f\u3002DXHW A\/512; cf. Zhu 1990: 90.<\/p>\n [Compared with the rule to which it should conform,] the \u201creason by which it is as it is\u201d takes it up one level. For example, that by which a lord is humane: the lord is the ruler while the people and territory are his concern. He naturally employs humane love. If we think about this relationship without humane love, it just does not work. This is not to say that a lord cannot help but use humane love; it is rather that to do so matches with Pattern.<\/p>\n \u6240\u4ee5\u7136\u4e4b\u6545\uff0c\u5373\u662f\u66f4\u4e0a\u9762\u4e00\u5c64\u3002\u5982\u541b\u4e4b\u6240\u4ee5\u4ec1\uff0c\u84cb\u541b\u662f\u7b87\u4e3b\u8166\uff0c\u4eba\u6c11\u571f\u5730\u7686\u5c6c\u5b83\u7ba1\uff0c\u5b83\u81ea\u662f\u7528\u4ec1\u611b\u3002\u8a66\u4e0d\u4ec1\u611b\u770b\uff0c\u4fbf\u884c\u4e0d\u5f97\u3002\u975e\u662f\u8aaa\u70ba\u541b\u4e86\uff0c\u4e0d\u5f97\u5df2\u7528\u4ec1\u611b\uff0c\u81ea\u662f\u7406\u5408\u5982\u6b64\u3002YL 17\/585.<\/p>\n Knowing is our heartmind being stimulated by something.<\/p>\n \u77e5\u4e4b\u8005\uff0c\u5fc3\u4e4b\u611f\u4e5f\u3002WJ 67\/3263.<\/p>\n The heartmind\u2019s discerning is that whereby we possess this Pattern and activate this emotion.<\/p>\n \u5fc3\u4e4b\u77e5\u89ba\uff0c\u5373\u6240\u4ee5\u5177\u6b64\u7406\u800c\u884c\u6b64\u60c5\u8005\u4e5f\u3002WJ 55\/2590; cf. Fuji 2011: 172.<\/p>\n That which has zhijue<\/em> we call the heartmind.<\/p>\n \u6709\u77e5\u89ba\u8b02\u4e4b\u5fc3\u3002YL 140\/4340.<\/p>\n Our heartmind is our zhijue<\/em>, that which is the master of our body and which responds to things and affairs.<\/p>\n \u5fc3\u8005\u4eba\u4e4b\u77e5\u89ba\uff0c\u4e3b\u65bc\u8eab\u800c\u61c9\u4e8b\u7269\u8005\u4e5f\u3002WJ 65\/3180.<\/p>\n As for a child falling into a well, this is something that all people can perceive; when one is able to analogically extend to clarity this \u2018beginning\u2019 that has manifested to one, then that is [genuine] clarity.<\/p>\n \u84cb\u8d64\u5b50\u5165\u4e95\uff0c\u4eba\u6240\u5171\u898b\uff0c\u80fd\u65bc\u6b64\u767c\u7aef\u8655\u63a8\u660e\uff0c\u4fbf\u662f\u660e\u3002YL 14\/436.<\/p>\n For cosmic Pattern is never in all the ages extinguished in any human being; no matter how it is covered over or confined, cosmic Pattern is always constantly there just as ever, emerging from within selfish desire at every moment without cease \u2013 it is just that human beings are not aware of it.\u00a0\u00a0 It is exactly like a bright pearl or a large shell partly covered in sand and gravel, successively flashing forth here and there.\u00a0\u00a0 Just recognize and gather these successive flashes of the Way and its principles [daoli<\/em>] right where they appear, joining them together until they gradually become an integral whole.<\/p>\n \u84cb\u5929\u7406\u5728\u4eba\uff0c\u6046\u842c\u53e4\u800c\u4e0d\u6cef\uff1b\u4efb\u5176\u5982\u4f55\u853d\u932e\uff0c\u800c\u5929\u7406\u5e38\u81ea\u82e5\uff0c\u7121\u6642\u4e0d\u81ea\u79c1\u610f\u4e2d\u767c\u51fa\uff0c\u4f46\u4eba\u4e0d\u81ea\u89ba\u3002\u6b63\u5982\u660e\u73e0\u5927\u8c9d\uff0c\u6df7\u96dc\u6c99\u792b\u4e2d\uff0c\u96f6\u96f6\u661f\u661f\u9010\u6642\u51fa\u4f86\u00a0\u3002\u4f46\u53ea\u65bc\u9019\u7b87\u9053\u7406\u767c\u898b\u8655\uff0c\u7576\u4e0b\u8a8d\u53d6\uff0c\u7c07\u5408\u96f6\u661f\uff0c\u6f38\u6210\u7247\u6bb5\u3002YL 117\/3677.<\/p>\n Analogically extend to that by which [something is as it is].<\/p>\n \u63a8\u5176\u6240\u4ee5\u7136\u8655\u3002YL 23\/811.<\/p>\n Explicate that by which [it is as it is].<\/p>\n \u8ad6\u5176\u6240\u4ee5\u7136\u77e3\u3002YL 18\/625.<\/p>\n In matters of life and death, preservation and destruction, there\u00a0were times when they couldn\u2019t act directly on their [good] impulses but had to weigh\u00a0things carefully, then act.<\/p>\n \u4e00\u822c\u570b\u5bb6\u5927\u4e8b\uff0c \u4fc2\u6b7b\u751f\u5b58\u4ea1\u4e4b\u969b \uff0c\u6709\u4e0d\u53ef\u76f4\u60c5\u5f91\u884c\u8655\uff0c\u4fbf\u8981\u6b0a\u5176\u8f15\u91cd\u800c\u884c\u3002 YL 13\/404; cf. Zhu 1990: 188.<\/p>\n The \u2018awaken\u2019 in \u2018The first awakened awaken the later awakened\u2019 is the awakening of self-enlightenment, much like when the Greater Learning<\/em> speaks of \u2018getting a handle on things and reaching understanding [leading to] unimpeded interpenetration.\u2019<\/p>\n \u300c\u5148\u89ba\u300d\u300c\u5f8c\u89ba\u300d\u4e4b\u300c\u89ba\u300d\uff0c\u662f\u81ea\u609f\u4e4b\u89ba\uff0c\u4f3c\u5927\u5b78\u8aaa\u683c\u7269\u3001\u81f4\u77e5\u8c41\u7136\u8cab\u901a\u8655\u3002YL 58\/1859.<\/p>\n As for their order, knowing comes first; as for their significance, action comes first.<\/p>\n \u8ad6\u5148\u5f8c\uff0c\u77e5\u70ba\u5148\uff1b\u8ad6\u8f15\u91cd\uff0c\u884c\u70ba\u91cd\u3002YL 9\/298.<\/p>\n Exhaustively investigating Pattern comes first, but it is not that they are strictly divided into stages of before and after.<\/p>\n \u7aae\u7406\u70ba\u5148\u3002\u7136\u4ea6\u4e0d\u662f\u622a\u7136\u6709\u5148\u5f8c\u3002YL 9\/303.<\/p>\n The state when the emotions are not yet manifest cannot be sought, and the state after they are manifest permits no manipulation.<\/p>\n \u7136\u672a\u767c\u4e4b\u524d\u4e0d\u53ef\u5c0b\u8994\uff0c\u5df2\u89ba\u4e4b\u5f8c\u4e0d\u5bb9\u5b89\u6392\u3002WJ 64\/3130-3131.<\/p>\n \u201cGo out as if you were seeing an important guest\u201d; \u2026 \u201cpreserve your heartmind and nourish your nature\u201d; \u2026there is only a single Pattern in all of these, and we need only put forth our effort in one place and the rest will be included. The way of sages and worthies is like a room: although all the doors are different, you can enter through any one of them.<\/p>\n \u51fa\u9580\u5982\u898b\u5927\u8cd3\uff0c\u3002\u3002\u3002\u5b58\u5fc3\u990a\u6027\u3002\u3002\u3002\u5176\u5be6\u53ea\u4e00\u7406\uff0c\u53ea\u5c31\u4e00\u8655\u4e0b\u5de5\u592b\uff0c\u5247\u9918\u8005\u7686\u517c\u651d\u5728\u88cf\u8a31\u3002\u8056\u8ce2\u4e4b\u9053\u5982\u4e00\u5ba4\uff0c\u96d6\u9580\u6236\u4e0d\u540c\uff0c\u5f9e\u4e00\u8655\u884c\u4f86\u90fd\u5165\u5f97\u3002XJSL 11.19\/204\u22125; cf. Zhu 1991b: 154.<\/em><\/p>\n The chores of cleaning and sweeping, in the formalities of polite conversation and good manners, and in the refinements of ritual, music, archery, charioteering, calligraphy, and mathematics.<\/p>\n \u7051\u6383\u3001\u61c9\u5c0d\u3001\u9032\u9000\u4e4b\u7bc0\uff0c\u79ae\u3001\u6a02\u3001\u5c04\u3001\u5fa1\u3001\u66f8\u3001\u6578\u4e4b\u6587\u3002WJ 36\/3672.<\/p>\n [Students who entered the school of greater learning were taught to] exhaustively investigate Pattern, set their heartminds in the right, cultivate themselves, and govern others.<\/p>\n \u7aae\u7406\u6b63\u5fc3\u3001\u4fee\u5df1\u6cbb\u4eba\u4e4b\u9053\u3002WJ 36\/3672.<\/p>\n Lesser learning is the study of affairs \u2013 such as serving one\u2019s ruler, serving one\u2019s father, serving one\u2019s brother, and dealing with one\u2019s friends. It teaches one to behave according to certain rules. Greater learning illuminates the Pattern behind these affairs. Only if students are taught to regard reverential attention as central and to discipline their bodies and minds will they be capable of making the proper effort.<\/p>\n \u53ea\u5f97\u6559\u4eba\u4e14\u628a\u656c\u70ba\u4e3b\uff0c\u6536\u6582\u8eab\u5fc3\uff0c\u5374\u65b9\u53ef\u4e0b\u5de5\u592b\u3002YL 7\/269; cf. Zhu 1990: 93.<\/p>\n \u201cSit as though you were impersonating an ancestor. Stand as though you were performing a sacrifice.\u201d The head should be upright, the eyes looking straight ahead, the feet steady, the hands respectful, the mouth quiet and composed, the bearing solemn \u2013 these are all aspects of reverential attention.<\/p>\n \u300c\u5750\u5982\u5c38\uff0c\u7acb\u5982\u9f4a\u300d\uff0c\u300c\u982d\u5bb9\u76f4\uff0c\u76ee\u5bb9\u7aef\uff0c\u8db3\u5bb9\u91cd\uff0c\u624b\u5bb9\u606d\uff0c\u53e3\u5bb9\u6b62\uff0c\u6c23\u5bb9\u8085\u300d\uff0c\u7686\u656c\u4e4b\u76ee\u4e5f\u3002YL 12\/373.<\/p>\n As for reverential attention, don\u2019t think of it as some matter outside yourself. It is simply to collect your own mental energy and focus it here and now. Now it seems to me the reason none of you are making progress is that you only know how to talk about \u201cgetting a handle on things\u201d but are lacking in the fundamentals. Unconcentrated as your mental energy and your intentions are, your effort is unpenetrating. It is not that certain matters in particular distract your thinking; just enjoying the scenery leads your heartmind far astray. How can this compare to maintaining it within at all times? To have absolutely no interest in the inconsequential matters of the world may seem unfeeling at first, but in fact, it is best if this is the case.<\/p>\n \u656c\uff0c\u83ab\u628a\u505a\u4e00\u4ef6\u4e8b\u770b\uff0c\u53ea\u662f\u6536\u62fe\u81ea\u5bb6\u7cbe\u795e\uff0c\u5c08\u4e00\u5728\u6b64\u3002\u4eca\u770b\u4f86\u8af8\u516c\u6240\u4ee5\u4e0d\u9032\uff0c\u7de3\u662f\u4f46\u77e5\u8aaa\u9053\u683c\u7269\uff0c\u909e\u65bc\u81ea\u5bb6\u6839\u9aa8\u4e0a\u715e\u6b20\u95d5\uff0c\u7cbe\u795e\u610f\u601d\u90fd\u6041\u5730\u4e0d\u5c08\u4e00\uff0c\u6240\u4ee5\u5de5\u592b\u90fd\u6041\u5730\u4e0d\u7cbe\u92b3\u3002\u672a\u8aaa\u9053\u6709\u751a\u5e95\u4e8b\u5206\u81ea\u5bb6\u5fd7\u616e\uff0c\u53ea\u662f\u89c0\u5c71\u73a9\u6c34\uff0c\u4e5f\u715e\u5f15\u51fa\u4e86\u5fc3\uff0c\u90a3\u5f97\u4ed9\u6559\u4ed6\u5e38\u5728\u88f9\u9762\u597d\u3002\u5982\u4e16\u4e0a\u4e00\u7b49\u9591\u7269\u4e8b\uff0c\u4e00\u5207\u90fd\u7d55\u610f\uff0c\u96d6\u4f3c\u4e0d\u8fd1\u4eba\u60c5\uff0c\u8981\u4e4b\uff0c\u52a0\u6b64\u65b9\u597d\u3002YL 12\/378; cf. Zhu 1990: 174.<\/p>\n Concentrate fully, without thought of gain.<\/p>\n \u8ce3\u982d\u7406\u6703\uff0c\u4e0d\u8981\u6c42\u6548\u3002YL 10\/318.<\/p>\n Make a truly fierce effort.<\/p>\n \u731b\u65bd\u5de5\u592b\u3002YL 10\/318; cf. Zhu 1990: 132.<\/p>\n Keep your heartmind glued on the text.<\/p>\n \u5c07\u5fc3\u8cbc\u5728\u66f8\u4e0a\u3002YL 11\/332; cf. Zhu 1990: 145.<\/p>\n Keep your heartmind focused on the text.<\/p>\n \u5c07\u5fc3\u5728\u90a3\u500b\u4e0a\u9762\u3002YL 11\/333; cf. Zhu 1990: 146.<\/p>\n Never stop thinking, turning over and over in our heartminds what has already become clear to us.<\/p>\n \u9019\u5de5\u592b\u9808\u7528\u884c\u601d\u5750\u60f3\uff0c\u6216\u5c07\u5df2\u66c9\u5f97\u8005\u518d\u4e09\u601d\u7701\u3002YL 10\/319-320; cf. Zhu 1990: 133.<\/p>\n Once our intimate reading of it and careful reflection on it have led to a clear understanding of it, we must continue to raise doubts. Then there might be additional progress. If we cease questioning, in the end there will be no additional progress.<\/p>\n \u7136\u719f\u8b80\u7cbe\u601d\u65e2\u66c9\u5f97\u5f8c\uff0c\u53c8\u9808\u7591\u4e0d\u6b62\u5982\u6b64\uff0c \u5eb6\u5e7e\u6709\u9032\u3002\u82e5\u4ee5\u70ba\u6b62\u5982\u6b64\u77e3\uff0c\u5247\u7d42\u4e0d\u5fa9\u6709\u9032\u4e5f\u3002YL 10\/322; cf. Zhu 1990: 135.<\/p>\n Book learning is a secondary matter.<\/p>\n \u8b80\u66f8\u4e43\u5b78\u8005\u7b2c\u4e8c\u4e8b\u3002YL 10\/313; cf. Zhu 1990: 128.<\/p>\n When we read the Six Classics, it should be as if there were no Six Classics. We are simply seeking the Pattern of the Way within ourselves.<\/p>\n \u8b80\u300a\u516d\u7d93\u300b\u6642\uff0c\u53ea\u5982\u672a\u6709\u300a\u516d\u7d93\u300b\uff0c\u53ea\u5c31\u81ea\u5bb6\u8eab\u4e0a\u8a0e\u9053\u7406\uff0c\u5176\u7406\u4fbf\u6613\u66c9\u3002YL 11\/345; cf. Zhu 1990: 152.<\/p>\n Because we have commentaries to the Classics, we understand the Classics. Once we have understood the Classics, there is no need\u2028for the commentaries. We rely on the Classics simply to understand Pattern. Once we have grasped Pattern, there is no need for the Classics.<\/p>\n \u7d93\u4e4b\u6709\u89e3\uff0c\u6240\u4ee5\u901a\u7d93\u3002\u7d93\u65e2\u901a\uff0c\u81ea\u7121\u4e8b\u65bc\u89e3\uff0c\u501f\u7d93\u4ee5\u901a\u4e4e\u7406\u8033\u3002\u7406\u5f97\uff0c\u5247\u7121\u4fdf\u4e4e\u7d93\u3002YL 11\/350; cf. Zhu 1990: 157.<\/p>\n If one is dutiful today, but not tomorrow, then one has not attained dutifulness in oneself, and this cannot be called virtue (de <\/em>\u5fb7).<\/p>\n \u4eca\u65e5\u5fe0\uff0c\u660e\u65e5\u53c8\u4e0d\u5fe0\uff0c\u662f\u672a\u6709\u5f97\u65bc\u6211\uff0c\u4e0d\u53ef\u8b02\u4e4b\u5fb7\u3002YL 34\/1218.<\/p>\n Virtue is attaining this Way in one\u2019s self.<\/p>\n \u5fb7\uff0c\u4fbf\u662f\u5f97\u6b64\u9053\u65bc\u8eab\u3002YL 13\/397.<\/p>\n The extremity of humaneness and the utmost of righteousness.<\/p>\n \u4ec1\u4e4b\u81f3\uff0c\u7fa9\u4e4b\u76e1\u3002YL 58\/1853.<\/p>\n The extremity of cosmic Pattern and human emotion.<\/p>\n \u5929\u7406\u4eba\u60c5\u4e4b\u81f3\u4e5f\u3002LYJZ 13.19.<\/p>\n It is like the four seasons. One must see the divisions between the four seasons but also see how the spring embraces the other three seasons. The vital stuff of the four seasons varies from warm, to cool, to hot, to cold. When the vital stuff is cool or cold then life is not produced. When the vital stuff is hot in the summer, this too is not a time for producing life. The vital stuff is warm and rich only in the spring, and only then can one witness the life-producing heartmind of Heaven and Earth. \u2026 If the spring did not have the intention to produce living things then the subsequent three seasons would not exist. This is the sense in which humaneness can embrace righteousness, ritual propriety and wisdom.<\/p>\n \u5982\u6625\u590f\u79cb\u51ac\uff0c\u9808\u770b\u4ed6\u56db\u6642\u754c\u9650\uff0c\u53c8\u537b\u770b\u6625\u5982\u4f55\u5305\u5f97\u4e09\u6642\u3002\u56db\u6642\u4e4b\u6c23\uff0c\u6eab\u6dbc\u5bd2\u71b1\uff0c\u6dbc\u8207\u5bd2\u65e2\u4e0d\u80fd\u751f\u7269\uff0c\u590f\u6c23\u53c8\u71b1\uff0c\u4ea6\u975e\u751f\u7269\u4e4b\u6642\u3002\u60df\u6625\u6c23\u6eab\u539a\uff0c\u4e43\u898b\u5929 \u5730\u751f\u7269\u4e4b\u5fc3\u3002\u3002\u3002\u3002\u82e5\u6625\u7121\u751f\u7269\u4e4b\u610f\uff0c\u5f8c\u9762\u4e09\u6642\u90fd\u7121\u4e86\u3002\u6b64\u4ec1\u6240\u4ee5\u5305\u5f97\u7fa9\u79ae\u667a\u4e5f\u3002YL 20\/694.<\/p>\n \u2018The utmost sincerity in the world\u2019 refers to the genuineness (shi<\/em>) of a sage\u2019s virtue. Nothing in the world can add to it. For those who completely develop their nature, their virtue is entirely genuine. Thus they have none of the selfishness of human desires; they follow the cosmic decree that is within us all, in both the great and the small, the refined and the crude, never falling even a hair\u2019s breadth short of fully developing it. \u2026 \u2018Forming a triad with Heaven and Earth\u2019 means to join together with Heaven and Earth in establishing a triad. This is what is done by someone who reaches enlightenment through sincerity.<\/p>\n \u5929\u4e0b\u81f3\u8aa0\uff0c\u8b02\u8056\u4eba\u4e4b\u5fb7\u4e4b\u5be6\uff0c\u5929\u4e0b\u83ab\u80fd\u52a0\u4e5f\u3002\u76e1\u5176\u6027\u8005\u5fb7\u7121\u4e0d\u5be6\uff0c\u6545\u7121\u4eba\u6b32\u4e4b\u79c1\uff0c\u800c\u5929\u547d\u4e4b\u5728\u6211\u8005\uff0c\u5bdf\u4e4b\u7531\u4e4b\uff0c\u5de8\u7d30\u7cbe\u7c97\uff0c\u7121\u6beb\u9aee\u4e4b\u4e0d\u76e1\u4e5f\u3002\u3002\u3002\u3002\u8207\u5929\u5730\u53c3\uff0c\u8b02\u8207\u5929\u5730\u4e26\u7acb\u70ba\u4e09\u4e5f\u3002\u6b64\u81ea\u8aa0\u800c\u660e\u8005\u4e4b\u4e8b\u4e5f\u3002ZYZJ 22; cf. Johnston and Wang 2012: 465 and Tiwald and Van Norden 2014: 229.<\/p>\n To live as a man and woman is the most intimate affair, and the exercise of the Way is found therein. This is why the Way of the gentleman is so widespread, and yet secret. It lies within darkness and obscurity, where it cannot be seen atop the sleeping mat, and people may look on it with contempt. But this is not the way of our natural endowment. The Way of the gentleman begins its rise in the confidential moments between husband and wife.<\/p>\n \u7537\u5973\u5c45\u5ba4\uff0c\u4eba\u4e8b\u4e4b\u81f3\u8fd1\uff0c\u800c\u9053\u884c\u4e4e\u5176\u95f4\u3002\u6b64\u541b\u5b50\u4e4b\u9053\u6240\u4ee5\u8d39\u800c\u9690\u4e5f\u7136\u5e7d\u95c7\u4e4b\u4e2d\u887d\u5e2d\u4e4b\u4e0a\u3002\u4eba\u6216\u893b\u800c\u6162\u4e4b\u5219\u5929\u547d\u6709\u6240\u4e0d\u884c\u77e3\u3002\u6b64\u541b\u5b50\u4e4b\u9053\u6240\u4ee5\u9020\u7aef\u4e4e\u592b\u5987\u4e4b\u9632\u5bbb\u3002\u3002\u3002XJSL 6.14\/119-120; cf. Tiwald and Van Norden 2014: 295.<\/p>\n The relationship between husbands and wives is the most intimate and the most private of all human relations. We may not want to tell something to a father or brother, but it can all be told one\u2019s wife. These are the most intimate of human affairs and the Way is exercised therein.<\/p>\n \u592b\u5a66\uff0c\u4eba\u502b\u4e4b\u81f3\u89aa\u81f3\u5bc6\u8005\u4e5f\u3002\u4eba\u4e4b\u6240\u7232\uff0c\u7686\u6709\u4e0d\u53ef\u4ee5\u544a\u5176\u7236\u5144\uff0c\u800c\u6089\u4ee5\u544a\u5176\u59bb\u8005\u3002\u4eba\u4e8b\u4e4b\u81f3\u8fd1\uff0c\u800c\u9053\u884c\u4e4e\u5176\u9593\u3002XJSL 6.15\/120; cf. Tiwald and Van Norden 2014: 295.<\/p>\n If there are those who are wicked and evil, then you ought to expel them completely.<\/p>\n \u5176\u679c\u59e6\u4e14\u90aa\u8036\uff0c\u5247\u986f\u7136\u9edc\u4e4b\u3002WJ 28\/1244.<\/p>\n [Penal statutes] are, after all, of some help in teaching and transforming people. But fundamentally they are deficient to some extent.<\/p>\n \u5f8b\u6240\u4ee5\u660e\u6cd5\u7981\uff0c\u975e\u4ea6\u6709\u52a9\u65bc\u6559\u5316\uff0c\u4f46\u65bc\u6839\u672c\u4e0a\u5c11\u6709\u6b20\u95d5\u8033\u3002JSL 9.20\/431; cf. Zhu & L\u00fc 1967: 234.<\/p>\n [Zhu\u2019s] students were discussing the defects of the commandery and enfeoffment systems. The Master said, \u201cIn general established laws (fa<\/em>) invariably have defects and no laws are without them. What is really important is to get the right person for the job. If the person is right then even if the laws are not good he will still amply make up the difference in score. If the person is not right and yet the laws are good, how could this improve anything?\u201d<\/p>\n \u8af8\u751f\u8ad6\u90e1\u7e23\u5c01\u5efa\u4e4b\u5f0a\u3002\u66f0\uff1a\u300c\u5927\u62b5\u7acb\u6cd5\u5fc5\u6709\u5f0a\uff0c\u672a\u6709\u7121\u5f0a\u4e4b\u6cd5\uff0c\u5176\u8981\u53ea\u5728\u5f97\u4eba\u3002\u82e5\u662f\u7b87\u4eba\uff0c\u5247\u6cd5\u96d6\u4e0d\u5584\uff0c\u4ea6\u5360\u5206\u6578\u591a\u4e86\uff1b\u82e5\u975e\u5176\u4eba\uff0c\u5247\u6709\u5584\u6cd5\uff0c\u4ea6\u4f55\u76ca\u65bc\u4e8b\uff01YL 108\/3513.<\/p>\n To claim that tranquility alone is cosmic nature\u2014does this imply that movement is not\u00a0an expression of cosmic nature? The Book of Documents <\/em>says, \u201cThe human heartmind is precarious. The Way heartmind is subtle.\u201d Many commentators understand the \u2018human heartmind\u2019 to mean human desires and the \u2018Way heartmind\u2019 to mean cosmic Pattern. But this is wrong. There is only one heartmind. How could humans have two heartminds?<\/p>\n \u4e14\u5982\u5c08\u8a00\u975c\u662f\u5929\u6027\uff0c\u5247\u52d5\u7368\u4e0d\u662f\u5929\u6027\u8036\uff1f\u300a\u66f8\u300b\u96f2\uff1a\u300c\u4eba\u5fc3\u60df\u5371\uff0c\u9053\u5fc3\u60df\u5fae\u3002\u300d\u89e3\u8005\u591a\u6307\u4eba\u5fc3\u70ba\u4eba\u6b32\uff0c\u9053\u5fc3\u70ba\u5929\u7406\uff0c\u6b64\u8aaa\u975e\u662f\u3002\u5fc3\u4e00\u4e5f\uff0c\u4eba\u5b89\u6709\u4e8c\u5fc3\uff1fLu 1980, 395-6; cf. Ivanhoe 2010: 78.<\/p>\n Earlier insights expressed Pattern in response to particular times and so what they recommended does not always agree.<\/p>\n \u7136\u5f80\u54f2\u4e4b\u8a00\uff0c\u56e0\u6642\u4e58\u7406\uff0c\u5176\u6307\u4e0d\u4e00\u3002 Lu 1980, 263; cf. Ivanhoe 2009: 81.<\/p>\n The Six Classics are all my footnotes.<\/p>\n \u516d\u7d93\u7686\u6211\u8a3b\u8173\u3002XSYL A\/395.<\/p>\n The universe is my heartmind; my heartmind is the universe.<\/p>\n \u5b87\u5b99\u4fbf\u662f\u543e\u5fc3\uff0c\u543e\u5fc3\u5373\u662f\u5b87\u5b99. Lu 1980: 273; cf. Ivanhoe 2010: 253n16; and Araki 2008: 295.<\/p>\n As soon as we hear that the guests will be coming, naturally there is a feeling of cordiality calmly aroused in our heartminds. That is humaneness. This feeling having been calmly aroused in the heartmind, we solemnly go to receive them with respect.\u00a0That is ritual propriety. Having received them, we\u00a0then must discuss together what to provide for them, perhaps tea or perhaps wine. When the matter of how much to offer and how far to go has been settled in the right way, this is righteousness. To understand definitely how much to offer and how far to go is wisdom. Trustworthiness is being genuine from the beginning to the end.<\/p>\n \u521d\u624d\u805e\u4e4b\uff0c\u4fbf\u81ea\u6709\u500b\u61c7\u60fb\u4e4b\u5fc3\uff0c\u601b\u7136\u52d5\u65bc\u4e2d\uff0c\u662f\u4ec1\u3002\u6b64\u5fc3\u65e2\u601b\u7136\u52d5\u65bc\u4e2d\uff0c\u4fbf\u8085\u7136\u8d77\u656c\u53bb\u63a5\u4ed6\uff0c\u662f\u79ae\u3002\u65e2\u63a5\u898b\u7562\uff0c\u4fbf\u9808\u5546\u91cf\u5408\u4f5c\u5982\u4f55\u5f85\uff0c\u6216\u5403\u8336\uff0c\u6216\u98f2\u9152\uff0c\u8f15\u91cd\u539a\u8584\uff0c\u8655\u4e4b\u5f97\u5b9c\uff0c\u662f\u7fa9\u3002\u6216\u8f15\u6216\u91cd\uff0c\u6216\u539a\u6216\u8584\uff0c \u660e\u767d\u4e00\u5b9a\uff0c\u662f\u667a\u3002\u5f9e\u9996\u81f3\u672b\u7686\u771f\u5be6\uff0c\u662f\u4fe1\u3002BXZY A\/21; cf. Chen 1986: 74.<\/p>\n What I mean by \u201cdid not acquire anything\u201d is that this heartmind of mine and this Pattern of world outside me did not coincide with and match one another. Then I forsook all the complexities of other methods and pursued, through quiet sitting alone, what was essential within myself. In time I was able to see the inherent reality of my own heartmind manifested inscrutably.<\/p>\n \u6240\u8b02\u672a\u5f97\uff0c\u8b02\u543e\u6b64\u5fc3\u8207\u6b64\u7406\u672a\u6709\u6e4a\u6cca\u8117\u5408\u8655\u4e5f\u3002\u65bc\u662f\u820d\u5f7c\u4e4b\u7e41\uff0c\u6c42\u543e\u4e4b\u7d04\uff0c\u60df\u5728\u975c\u5750\uff0c\u4e45\u4e4b\uff0c\u7136\u5f8c\u898b\u543e\u6b64\u5fc3\u4e4b\u9ad4\u96b1\u7136\u5448\u9732\u3002Chen 1987, 145; cf. Kim 2001: 20.<\/p>\n Those who learn should seek the Way not only in books but in the heartmind. They should take note of the incipience (ji<\/em>) of movement and tranquility and of being and non-being. They should extend and nourish what they have within themselves. They must not be confused by what they see and hear. They must get rid of the fragmented functioning of the senses.<\/p>\n \u5b78\u8005\u82df\u4e0d\u4f46\u6c42\u4e4b\u66f8\u800c\u6c42\u8af8\u543e\u5fc3\uff0c\u5bdf\u65bc\u52d5\u975c\u6709\u7121\u4e4b\u6a5f\uff0c\u81f4\u990a\u5176\u5728\u6211\u8005\uff0c\u800c\u52ff\u4ee5\u805e\u898b\u4e82\u4e4b\uff0c\u53bb\u8033\u76ee\u652f\u96e2\u4e4b\u7528\u3002Chen 1987, 20; cf. Kim 2001: 23.<\/p>\n FIRMLY MAINTAIN MY INTEGRITY EVEN IN POVERTY!<\/p>\n \u56fa\u5b88\u6e05\u8ca7\uff01RL 17\/10.<\/p>\n How lovely it is today to behold the vital impulse of all the various plants!<\/p>\n \u89c0\u767e\u5349\uff0c\u751f\u610f\u53ef\u611b\u3002RL 145\/41.<\/p>\n Now where can I find a good friend to help me realize this ambition of mine to reach sagehood?<\/p>\n \u5b89\u5f97\u826f\u670b\u8f14\u6211\u6b64\u5fc3\uff1fRL 101\/31.<\/p>\n This evening, slowly walking through the fields, I was silently chanting passages from Centrality and Commonality<\/em>. I took my time, going over each word and phrase, chanting them with great feeling. Realized in my heartmind, verified by my experiences, this book has given me a great deal of insight.<\/p>\n \u591c\u5f90\u884c\u7530\u9593\uff0c\u9ed8\u8aa6\u300a\u4e2d\u5eb8\u300b\u5b57\u5b57\u53e5\u53e5\uff0c\u5f9e\u5bb9\u6cf3\u6b4e\uff0c\u9ad4\u65bc\u5fc3\uff0c\u9a57\u65bc\u4e8b\uff0c\u6240\u5f97\u9817\u591a\u3002 RL 49\/18.<\/p>\n In the inherent reality of heartmind, there is no distinction between good and bad;<\/p>\n When intentions are activated, there is distinction between good and bad;<\/p>\n Good knowing is that which knows good and bad;<\/p>\n Getting a handle on things does good and removes bad.<\/p>\n \u7121\u5584\u7121\u60e1\u662f\u5fc3\u4e4b\u9ad4\uff1b<\/p>\n \u6709\u5584\u6709\u60e1\u662f\u610f\u4e4b\u52d5\uff1b<\/p>\n \u77e5\u5584\u77e5\u60e1\u662f\u826f\u77e5\uff1b<\/p>\n \u70ba\u5584\u53bb\u60e1\u662f\u683c\u7269\u3002<\/p>\n CXL 315\/102; cf. Wang 1963: 243 and Shun 2011: 105.<\/p>\n When the seven emotions follow their spontaneous courses of operation, they are all the function of good knowing, and cannot be separated into good and bad.<\/p>\n \u4e03\u60c5\u9806\u5176\u81ea\u7136\u4e4b\u6d41\u884c\uff0c\u7686\u662f\u826f\u77e5\u4e4b\u76ee\uff0c\u4e0d\u53ef\u5206\u5225\u5584\u60e1\u3002CXL 290\/97.<\/p>\n There is but one good knowing, and good and bad are thereby distinguished; what other good and bad is there to think about?<\/p>\n \u826f\u77e5\u53ea\u662f\u4e00\u7b87\u826f\u77e5\uff0c\u800c\u5584\u60e1\u81ea\u74e3\uff0c\u66f4\u6709\u4f55\u5584\u4f55\u60e1\u53ef\u601d\uff1f CXL 162\/58.<\/p>\n Was there someone before him who did the same thing and served as an example for him, which he could find out by looking into certain records and asking certain people, after which he did as he did? Or did he seek the genuine knowing in an instant of his heartmind\u2019s thinking, thereby weighing all factors as to what was proper, after which he could not help doing what he did?<\/p>\n \u8c48\u821c\u4e4b\u524d\u5df2\u6709\u4e0d\u544a\u800c\u5a36\u8005\u70ba\u4e4b\u6e96\u5247\uff0c\u6545\u821c\u5f97\u4ee5\u8003\u4e4b\u4f55\u5178\uff0c\u554f\u8af8\u4f55\u4eba\uff0c\u800c\u70ba\u6b64\u90aa\uff1f\u6291\u4ea6\u6c42\u8af8\u5176\u5fc3\u4e00\u5ff5\u4e4b\u771f\u77e5\uff0c\u6b0a\u8f15\u91cd\u4e4b\u5b9c\uff0c\u4e0d\u5f97\u5df2\u800c\u70ba\u6b64\u90aa\uff1fCXL139\/53.<\/p>\n In the matter of serving one\u2019s parents, it will not do to seek a Pattern of filial piety in one\u2019s parents, and in the matter of serving one\u2019s ruler, it will not do to seek a Pattern of devotion in one\u2019s ruler. \u2026 They are all in this heartmind; heartmind is Pattern. When the heartmind is free from all obscuration by selfish desires, it just is cosmic Pattern, which requires not an iota added from the outside.<\/p>\n \u4e14\u5982\u4e8b\u7236\uff0c\u4e0d\u6210\u53bb\u7236\u4e0a\u6c42\u7b87\u5b5d\u7684\u7406\u3002\u4e8b\u541b\uff0c\u4e0d\u6210\u53bb\u541b\u4e0a\u6c42\u7b87\u5fe0\u7684\u7406\u3002\u3002\u3002\u3002\u90fd\u53ea\u5728\u6b64\u5fc3\u3002\u5fc3\u5373\u7406\u4e5f\u3002\u6b64\u5fc3\u7121\u79c1\u6b32\u4e4b\u853d\uff0c\u5373\u662f\u5929\u7406\u3002\u4e0d\u9808\u5916\u9762\u6dfb\u4e00\u5206\u3002CXL 3\/2; cf. Wang 1963: 7.<\/p>\n [Concerning Cheng Yi\u2019s statement that \u201cWhat is in a thing is Pattern,\u201d] the word \u201cheartmind\u201d should be added, so that it reads: \u201cWhen heartmind is engaged in a thing, there is Pattern.\u201d For example, when this heartmind is engaged in serving one\u2019s parent, there is filial piety.<\/p>\n \u5728\u5b57\u4e0a\u7576\u6dfb\u4e00\u5fc3\u5b57\uff1a\u6b64\u5fc3\u5728\u7269\u5247\u70ba\u7406\uff0c\u5982\u6b64\u5fc3\u5728\u4e8b\u7236\u5247\u70ba\u5b5d\u3002CXL 321\/106: cf. Wang 1963: 251.<\/p>\n What emanates from the heartmind is the intention. The inherent reality of intention is knowing, and wherever the intention is directed is a thing. For example, when one\u2019s intention is directed toward serving one\u2019s parents, then serving one\u2019s parents is a \u2018thing.\u2019 When one\u2019s intention is directed toward serving one\u2019s ruler, then serving one\u2019s ruler is a \u2018thing.\u2019 \u2026 Therefore I say that there are neither things nor Patterns outside of the heartmind.<\/p>\n \u5fc3\u4e4b\u6240\u767c\u4fbf\u662f\u610f\u3002\u610f\u4e4b\u672c\u9ad4\u4fbf\u662f\u77e5\u3002\u610f\u4e4b\u6240\u5728\u4fbf\u662f\u7269\u3002\u5982\u610f\u5728\u65bc\u4e8b\u89aa\uff0c\u5373\u4e8b\u89aa\u4fbf\u662f\u4e00\u7269\u3002\u610f\u5728\u65bc\u4e8b\u541b\uff0c\u5373\u4e8b\u541b\u4fbf\u662f\u4e00\u7269\u3002\u3002\u3002\u3002\u6240\u4ee5\u67d0\u8aaa\u7121\u5fc3\u5916\u4e4b\u7406\uff0c\u7121\u5fc3\u5916\u4e4b\u7269\u3002CXL 6\/4-5; cf. Wang 1963, 14.<\/p>\n The master was strolling in the mountains of Nan Zhen when a friend pointed to the flowering tress on a nearby cliff and said, \u201cIf in all the world, there is no Pattern outside the heartmind, what do you say about these flowering trees, which blossom and drop their flowers on their own, deep in the mountains? What have they to do with my heartmind?\u201d<\/p>\n The master said, \u201cBefore you looked at these flowers they along with your heartmind had reverted to a state of silence and solitude. When you came and looked upon these flowers, their colors became clear. This shows that these flowers are not outside your heartmind.\u201d<\/p>\n \u5148 \u751f \u904a \u5357 \u93ae \uff0c \u4e00 \u53cb \u6307 \u5dd6 \u4e2d \u82b1 \u6a39 \u554f \u66f0 \uff1a \u300c \u5929 \u4e0b \u7121 \u5fc3 \uff0c \u5916 \u4e4b \u7269 \uff1a \u5982 \u6b64 \u82b1 \u6a39 \uff0c \u5728 \u6df1 \u5c71 \u4e2d \u81ea \u958b \u81ea \u843d \uff0c \u65bc \u6211 \u5fc3 \u4ea6 \u4f55 \u76f8 \u95dc \uff1f \u300d \u5148 \u751f \u66f0 \uff1a \u300c \u4f60 \u672a \u770b \u6b64 \u82b1 \u6642 \uff0c \u6b64 \u82b1 \u8207 \u6c5d \u5fc3 \u540c \u6b78 \u65bc \u5bc2 \uff1a \u4f60 \u4f86 \u770b \u6b64 \u82b1 \u6642 \uff0c \u5247 \u6b64 \u82b1 \u984f \u8272 \u4e00 \u6642 \u660e \u767d \u8d77 \u4f86 \uff1a \u4fbf \u77e5 \u6b64 \u82b1 \u4e0d \u5728 \u4f60 \u7684 \u5fc3 \u5916 \u3002 \u300dCXL 275\/94; cf. Wang 1963: 222 and Ivanhoe 2009: 109.<\/p>\n When the seven emotions follow their spontaneous (ziran<\/em>) courses of operation, they are all the functioning of good knowing.<\/p>\n \u4e03\u60c5\u9806\u5176\u81ea\u7136\u4e4b\u6d41\u884c\uff0c\u7686\u662f\u826f\u77e5\u4e4b\u7528\u3002CXL 290\/97; cf. Wang 1963: 229.<\/p>\n Good knowing is simply a place in which one\u2019s clear consciousness of cosmic Pattern is spontaneously revealed; its inherent reality is simply a true sincerity and commiseration.<\/p>\n \u84cb\u826f\u77e5\u53ea\u662f\u4e00\u7b87\u5929\u7406\u81ea\u7136\u660e\u89ba\u767c\u898b\u8655\uff0c\u53ea\u662f\u4e00\u7b87\u771f\u8aa0\u60fb\u601b\uff0c\u4fbf\u662f\u4ed6\u672c\u9ad4\u3002CXL189\/73-74; cf. Wang 1963: 176.<\/p>\n A father\u2019s love for his son is of course the noblest feeling. Nevertheless, cosmic Pattern naturally has a point of centeredness and harmony. To be excessive means to have selfish intentions. On such an occasion most people think that according to cosmic Pattern they should be sorrowful. They do not realize that they are already affected by worries and anxieties and their heartminds will not be correct. Generally speaking, the influence of the seven emotions is in the majority of cases excessive, and only in the minority of cases insufficient. As soon as it is excessive, it is not in accord with the inherent reality of the heartmind. It must be adjusted to reach the center before it will be correct.<\/p>\n \u7236\u4e4b\u611b\u5b50\uff0c\u81ea\u662f\u81f3\u60c5\u3002\u7136\u5929\u7406\u4ea6\u81ea\u6709\u7b87\u4e2d\u548c\u8655\u3002\u904e\u5373\u662f\u79c1\u610f\u3002\u4eba\u65bc\u6b64\u8655\u591a\u8a8d\u505a\u5929\u7406\u7576\u6182\uff0c\u5247\u4e00\u5411\u6182\u82e6\uff0c\u4e0d\u77e5\u5df1\uff0c\u662f\u300e\u6709\u6240\u6182\u60a3\uff0c\u4e0d\u5f97\u5176\u6b63\u300f\u3002\u5927\u62b5\u4e03\u60c5\u6240\u611f\uff0c\u591a\u53ea\u662f\u904e\uff0c\u5c11\u4e0d\u53ca\u8005\u3002\u624d\u904e\u4fbf\u975e\u5fc3\u4e4b\u672c\u9ad4\u3002\u5fc5\u9808\u8abf\u505c\u9069\u4e2d\u59cb\u5f97\u3002CXL 44\/15-16.<\/p>\n You spoke about following one\u2019s emotions and intentions (yi<\/em>), and acting according to these as though they were good knowing, rather than according to the real good knowing. This shows that you have already located the danger. Intentions and good knowing should be clearly distinguished from one another. Intention arises out of response to an object, and can be either good or bad. Good knowing is that which can distinguish between the good and bad in the intention<\/em>. When one follows one\u2019s good knowing, all that one does cannot be wrong.<\/p>\n \u6240\u4e91\u4efb\u60c5\u4efb\u610f\uff0c\u8a8d\u4f5c\u826f\u77e5\uff0c\u53ca\u4f5c\u610f\u70ba\u4e4b\uff0c\u4e0d\u4f9d\u672c\u4f86\u826f\u77e5\uff0c\u800c\u81ea\u8b02\u826f\u77e5\u8005\uff0c\u65e2\u5df2\u5bdf\u8b58\u5176\u75c5\u77e3\u3002\u610f\u8207\u826f\u77e5\u7576\u5206\u5225\u660e\u767d\u3002\u51e1\u61c9\u7269\u8d77\u5ff5\u8655\uff0c\u7686\u8b02\u4e4b\u610f\u3002\u610f\u5247\u6709\u662f\u6709\u975e\uff0c\u80fd\u77e5\u5f97\u610f\u4e4b\u662f\u8207\u975e\u8005\uff0c\u5247\u8b02\u4e4b\u826f\u77e5\u3002\u4f9d\u5f97\u826f\u77e5\uff0c\u5373\u7121\u6709\u4e0d\u662f\u77e3\u3002WL 6\/183, emphasis added; cf. Wang 1972: 114.<\/p>\n Our inherent heartmind is as bright and clear as the sun in daytime. No one who has faults does not know them himself.<\/p>\n \u672c\u5fc3\u4e4b\u660e\uff0c\u768e\u5982\u767d\u65e5\uff0c\u7121\u6709\u6709\u904e\u800c\u4e0d\u81ea\u77e5\u8005\u3002WL 4\/147; cf. Wang 1972: 49.<\/p>\n Whenever [one is attached to an instance of the seven emotions], the emotion becomes selfish desire and an obscuration to good knowing. Nevertheless, as soon as there is any attachment, good knowing is naturally aware of it. As it is aware of it, the obscuration will be gone and its structure will be restored.<\/p>\n \u4e03\u60c5\u6709\u8457\uff0c\u4ff1\u8b02\u4e4b\u6b32\uff0c\u4ff1\u70ba\u826f\u77e5\u4e4b\u853d\u3002\u7136\u7e94\u6709\u8457\u6642\uff0c\u826f\u77e5\u4ea6\u81ea\u6703\u89ba\uff0c\u89ba\u5373\u853d\u53bb\uff0c\u5fa9\u5176\u9ad4\u77e3\u3002CXL 290\/97; cf. Wang 1963: 229.<\/p>\n Good knowing (liangzhi<\/em>) does not come from the senses (jianwen<\/em>), and yet all the senses are functions of good knowing. Therefore good knowing is not impeded by the senses. Nor is it separated from the senses. \u2026 So outside of good knowing, there is no other knowing. Therefore reaching good knowing is the great basis of learning and the first principle of the teaching of the sage. Now solely to seek in the subsidiary sources of the senses is to lose that basis, thus clearly falling to the secondary level.<\/p>\n \u826f\u77e5\u4e0d\u7531\u898b\u805e\u800c\u6709\uff0c\u800c\u898b\u805e\u83ab\u975e\u826f\u77e5\u4e4b\u7528\u3002\u6545\u826f\u77e5\u4e0d\u6eef\u65bc\u898b\u805e\uff0c\u800c\u4ea6\u4e0d\u96e2\u65bc\u898b\u805e\u3002\u3002\u3002\u3002\u826f\u77e5\u4e4b\u5916\uff0c\u5225\u7121\u77e5\u77e3\u3002\u6545\u81f4\u826f\u77e5\u662f\u5b78\u554f\u5927\u982d\u8166\uff0c\u662f\u8056\u4eba\u6559\u4eba\u7b2c\u4e00\u7fa9\u3002\u4eca\u4e91\u5c08\u6c42\u4e4b\u898b\u805e\u4e4b\u672b\uff0c\u5247\u662f\u5931\u537b\u982d\u8166\uff0c\u800c\u5df2\u843d\u5728\u7b2c\u4e8c\u7fa9\u77e3\u3002CXL 168\/62; cf. Wang 1963: 150.<\/p>\n To know the specifics of caring for the comfort of parents \u2026 is a type of knowing but cannot be called reaching understanding. It is necessary to reach the type of knowing that understands the specifics of how to care for one\u2019s parents and realizes this by means of caring; \u2026 only then can this be called reaching understanding. Caring for the comfort of parents must be carried out entirely according to what the good knowing knows to be the specifics of caring for them, without the least bit undone. \u2026 Only then can things be said to have been handled.<\/p>\n \u77e5\u5982\u4f55\u800c\u70ba\u6eab\u6e05\u4e4b\u7bc0\u3002\u3002\u3002\u6240\u8b02\u77e5\u4e5f\u3002\u800c\u672a\u53ef\u8b02\u4e4b\u81f4\u77e5\u3002\u5fc5\u81f4\u5176\u77e5\u5982\u4f55\u70ba\u6eab\u6e05\u4e4b\u7bc0\u8005\u4e4b\u77e5\uff0c\u800c\u5be6\u4e4b\u4ee5\u6eab\u6e05\u3002\u3002\u3002\u7136\u5f8c\u8b02\u4e4b\u81f4\u77e5\u3002\u5fc5\u5176\u65bc\u6eab\u6e05\u4e4b\u4e8b\u4e5f\uff0c\u4e00\u5982\u5176\u826f\u77e5\u4e4b\u6240\u77e5\u7576\u5982\u4f55\u70ba\u6eab\u6e05\u4e4b\u7bc0\u8005\u800c\u70ba\u4e4b\uff0c\u7121\u4e00\u6beb\u4e4b\u4e0d\u76e1\u3002\u3002\u3002\u3002\u7136\u5f8c\u8b02\u4e4b\u683c\u7269\u3002CXL 138\/42-43: cf. Wang 1963: 106.<\/p>\n [People of old were all able to learn about virtue because in those days,] there was no pursuit after the knowing of hearing and seeing to confuse them, no memorization and recitation to hinder them, no writing of flowery compositions to indulge in, and no chasing after success and profit.<\/p>\n \u7121\u6709\u805e\u898b\u4e4b\u96dc\uff0c\u8a18\u8aa6\u4e4b\u7169\uff0c\u8fad\u7ae0\u4e4b\u9761\u6feb\uff0c\u529f\u5229\u4e4b\u99b3\u9010\u3002CXL 142\/47;<\/strong> cf. Wang 1963: 119.<\/p>\n What later scholars called understanding and examination are, after all, narrowly constrained to hearing and seeing and obscured by wrong habits of thought. They follow, grope after, and imitate what is apparent or illusory.<\/p>\n \u4f46\u5f8c\u5112\u4e4b\u6240\u8b02\u8457\u3001\u5bdf\u8005\uff0c\u4ea6\u662f\u72c3\u65bc\u805e\u898b\u4e4b\u4fe0\uff0c\u853d\u65bc\u6cbf\u7fd2\u4e4b\u975e\uff0c\u800c\u4f9d\u64ec\u5023\u50cf\u65bc\u5f71\u97ff\u5f62\u8de1\u4e4b\u9593\u3002CXL 165\/60 cf. Wang 1963: 147.<\/p>\n But people today instead separate knowing and acting into two distinct tasks to perform and think that one must first know and only then can one act. They say, \u201cNow I will perform the task of knowing by studying and learning. Once I have attained real knowledge, I then will pursue the tasks of acting.\u201d And so, till the end of their days, they never act, and till the end of their days, they never know. This is not a minor malady, nor did arrive just yesterday. My current teaching regarding the unity of knowing and acting is a medicine directed precisely at this disease.<\/p>\n \u4eca\u4eba\u537b\u5c31\u5c07\u77e5\u884c\u5206\u4f5c\u5169\u4ef6\u53bb\u505a\u3002\u4ee5\u70ba\u5fc5\u5148\u77e5\u4e86\uff0c\u7136\u5f8c\u80fd\u884c\u3002\u6211\u5982\u4eca\u4e14\u53bb\u8b1b\u7fd2\u8a0e\u8ad6\u505a\u77e5\u7684\u5de5\u592b\u3002\u5f85\u77e5\u5f97\u771f\u4e86\uff0c\u65b9\u53bb\u505a\u884c\u7684\u5de5\u592b\u3002\u6545\u9042\u7d42\u8eab\u4e0d\u884c\uff0c\u4ea6\u9042\u7d42\u8eab\u4e0d\u77e5\u3002\u6b64\u4e0d\u662f\u5c0f\u75c5\u75db\uff0c\u5176\u4f86\u5df2\u975e\u4e00\u65e5\u77e3\u3002 \u67d0\u4eca\u8aaa\u7b87\u77e5\u884c\u5408\u4e00\uff0c\u6b63\u662f\u5c0d\u75c5\u7684\u85e5\u3002CXL 5\/4; cf. Ivanhoe 2009: 142.<\/p>\n Knowing is the intent of acting, and acting is the effort of knowing.<\/p>\n \u77e5\u662f\u884c\u7684\u4e3b\u610f\u3002\u884c\u662f\u77e5\u7684\u529f\u3002 CXL 5\/3\u22124; cf. Ivanhoe 2009: 142.<\/p>\n Knowing is the beginning of acting, and acting is the completion of knowing.<\/p>\n \u77e5\u662f\u884c\u4e4b\u59cb\u3002\u884c\u662f\u77e5\u4e4b\u6210\u3002CXL 5\/3\u22124; cf. Ivanhoe 2009: 142.<\/p>\n Where the knowing is honest and genuine, it is acting; where acting is discerning and finely observing, it is knowing.<\/p>\n \u77e5\u4e4b\u771f\u5207\u7be4\u5be6\u8655\uff0c\u5373\u662f\u884c\u3002\u884c\u4e4b\u660e\u89ba\u7cbe\u5bdf\u8655\uff0c\u5373\u662f\u77e5\u3002CXL 133\/37; cf. Wang 1963: 93.<\/p>\n Knowing is like water; that our heartmind is never without good knowing is like the fact that water is never without an impulse to go down.<\/p>\n \u77e5\u7336\u6c34\u4e5f\uff0c\u4eba\u5fc3\u4e4b\u7121\u4e0d\u77e5\uff0c\u7336\u6c34\u4e4b\u7121\u4e0d\u5c31\u4e0b\u4e5f\uff1b\u6c7a\u800c\u884c\u4e4b\uff0c\u7121\u6709\u4e0d\u5c31\u4e0b\u8005\u3002WL 5\/277.<\/p>\n The ways to raise and cultivate young boys are to lure them to singing so their intentions (zhiyi<\/em>) will be roused, to direct them to practice ritual so their demeanor will be dignified, and to urge them to read and recite in order to open their perception. \u2026 Singing is also to release through singing their energy as expressed in jumping around and shouting, and to free them through rhythm from depression and repression.<\/p>\n \u4eca\u6559\u7ae5\u5b50\u3002\u3002\u3002\u5176\u683d\u57f9\u6db5\u990a\u4e4b\u65b9\uff0c\u5247\u5b9c\u8a98\u4e4b\u6b4c\u8a69\u4ee5\u767c\u5176\u5fd7\u610f\uff0c\u5c0e\u4e4b\u7fd2\u79ae\u4ee5\u8085\u5176\u5a01\u5100\uff0c\u8af7\u4e4b\u8b80\u66f8\u4ee5\u958b\u5176\u77e5\u89ba\u3002\u3002\u3002[\u8a98\u4e4b\u6b4c\u8a69\u8005] \u3002\u3002\u3002\u4ea6\u6240\u4ee5\u6d29\u5176\u8df3\u865f\u547c\u562f\u65bc\u8a60\u6b4c\uff0c\u5ba3\u5176\u5e7d\u6291\u7d50\u6eef\u65bc\u97f3\u7bc0\u4e5f\u3002CXL 195\/76-7.<\/p>\n In trying to subdue the self, every selfish thought must be thoroughly and completely wiped out without leaving even an iota.<\/p>\n \u514b\u5df1\u9808\u8981\u6383\u9664\u5ed3\u6e05\uff0c\u4e00\u6beb\u4e0d\u5b58\u65b9\u662f\u3002CXL 60\/18.<\/p>\n Embody the inherent reality of your own heartmind at all times and see to it that it is as clear as a mirror and as even as a balance. Then you will find the not-yet-manifest centeredness.<\/p>\n \u9ad4\u7576\u81ea\u5bb6\u5fc3\u9ad4\uff0c\u5e38\u8981\u9451\u7a7a\u8861\u5e73\uff0c\u9019\u4fbf\u662f\u672a\u767c\u4e4b\u4e2d\u3002CXL 119\/30.<\/p>\n Genuine knowing is the not-yet-manifest centeredness.<\/p>\n \u771f\u77e5\u5373\u662f\u672a\u767c\u4e4b\u4e2d\u3002CXL 155\/54-55.<\/p>\n In the task of learning, wherever there is singleness, sincerity will prevail, but wherever there is doubleness, there will be falsehood.<\/p>\n \u51e1\u5b78\u554f\u4e4b\u529f\uff0c\u4e00\u5247\u8aa0\uff0c\u4e8c\u5247\u507d\u3002CXL 170\/154.<\/p>\n Activity and tranquility may refer to the heartmind\u2019s engaging in something or nothing, but good knowing makes no distinction between doing something and doing nothing.<\/p>\n \u6709\u4e8b\u3001\u7121\u4e8b\u53ef\u4ee5\u8a00\u52d5\u3001\u975c\uff0c\u800c\u826f\u77e5\u7121\u5206\u65bc\u6709\u4e8b\u3001\u7121\u4e8b\u4e5f\u3002CXL 157\/62; cf. Wang 1963: 136.<\/p>\n Steeps one in centeredness and harmony without knowing why.<\/p>\n \u4eba\u65bc\u4e2d\u548c\u800c\u4e0d\u77e5\u5176\u6545\u3002CXL 195\/77.<\/p>\n In reading, the value does not lie in the amount but in learning the material well.<\/p>\n \u51e1\u6388\u66f8\u4e0d\u5728\u5f92\u591a\uff0c\u4f46\u8cb4\u7cbe\u719f\u3002CXL 199\/78.<\/p>\n Sages and worthies teach in the same way that physicians prescribe medicine. They always match the treatment to the ailment, taking into consideration the various symptoms and, whenever appropriate, adjusting the dosage.\u00a0Their sole aim is to eliminate the ailment. They have no predetermined course of action.<\/p>\n \u8056\u8ce2\u6559\u4eba\u5982\u91ab\u7528\u85e5\uff0c\u7686\u56e0\u75c5\u7acb\u65b9\uff0c\u914c\u5176\u865b\u5be6\u6eab\u6dbc\u9670\u967d\u5167\u5916\u800c\u6642\u6642\u52a0\u6e1b\u4e4b\uff0c\u8981\u5728\u53bb\u75c5\uff0c\u521d\u7121\u5b9a\u8aaa\u3002WL 41\/1567; cf. Tiwald and Van Norden 2014: 263\u22124.<\/p>\n One calls the cosmic mandate within me my nature; when I attain this nature, one calls it virtue.<\/p>\n \u5929\u547d\u65bc\u6211\u8b02\u4e4b\u6027\uff0c\u6211\u5f97\u6b64\u6027\u8b02\u4e4b\u5fb7\u3002Wang 1992: 1168.<\/p>\n [The magistrate] has to see why the party in the wrong might have done something because he could not help it, while the party in the right may also have shown some faults. In this way, [the magistrate] would allow the persecuted party to state his situation, while the party receiving redress also must not escape responsibility. This would be to exhaust to the utmost the impartiality (gong<\/em>) of Pattern.<\/p>\n \u5176\u4e8b\u4e4b\u66f2\u8005\uff0c\u65e2\u6709\u4ee5\u8fa8\u5176\u60c5\u4e4b\u4e0d\u5f97\u5df2\uff1b\u800c\u8fad\u4e4b\u76f4\u8005\uff0c\u5fa9\u6709\u4ee5\u5bdf\u5176\u8655\u4e4b\u6216\u672a\u7576\u3002\u4f7f\u53d7\u7f6a\u8005\u5f97\u4ee5\u4f38\u5176\u60c5\uff0c\u800c\u7372\u4f38\u8005\u4ea6\u6709\u6240\u4e0d\u5f97\u8fad\u5176\u8cac\uff0c\u5247\u6709\u4ee5\u76e1\u592b\u4e8b\u7406\u4e4b\u516c\u3002WJ 3\/665; cf. Wang 1972: 70.<\/p>\n When you interrogate a litigant, do not become angry because his replies are impolite or glad because his words are smooth; do not punish him because you hate his effort to solicit help from your superiors; \u2026 do not decide the case carelessly on the spur of the moment because you are busy with your own affairs. \u2026 To do any of these is selfish. You need only to follow what you know in yourself. You must carefully examine and control yourself, lest your heartmind become in the least prejudiced and distort who is right and who is wrong.<\/p>\n \u300c\u5982\u554f\u4e00\u8a5e\u8a1f \uff0c \u4e0d\u53ef\u56e0 \u5176\u61c9\u5c0d\u7121\u72c0 , \u8d77\u7b87\u6012\u5fc3\uff1a\u4e0d\u53ef\u56e0\u4ed6\u8a00\u8a9e\u5713\u8f49 \u751f\u7b87\u559c\u5fc3\uff1a\u4e0d\u53ef\u60e1\u5176\u56d1\u8a17\uff0c \u52a0\u610f\u6cbb\u4e4b\uff1a\u4e0d\u53ef\u56e0\u5176\u8acb\u6c42\uff0c\u5c48\u610f\u5f9e\u4e4b\uff1a\u4e0d\u53ef\u56e0\u81ea\u5df1\u4e8b\u52d9\u7169\u5197\uff0c\u96a8\u610f\u82df\u4e14\u65b7\u4e4b\uff1b\u4e0d\u53ef\u56e0\u65c1\u4eba\u8b56\u6bc0\u7f85\u7e54\uff0c\u96a8\u4eba\u610f\u601d\u8655\u4e4b\uff1a\u9019\u8a31\u591a\u610f\u601d\u7686\u79c1\uff0c\u53ea\u723e\u81ea\u77e5\uff0c\u9808\u7cbe\u7d30\u7701\u5bdf\u514b\u6cbb\uff0c\u60df\u6050\u6b64\u5fc3\u6709\u4e00\u6beb\u504f\u501a\uff0c\u675c\u4eba\u662f\u975e\u3002 \u300d CXL 218\/83; cf. Wang 1963: 197-8.<\/p>\n Pattern is only the pattern of vital stuff \u2026 [it is not that there is] a single entity that acts as a controlling power.<\/p>\n \u7406\u53ea\u662f\u6c23\u4e4b\u7406\u3002\u3002\u3002\u4e00\u7269\u4e3b\u5bb0\u4e4e\u5176\u9593\u8005\u3002KZJ C 68; KJZ A 5; cf. Luo 1987: 173, 59.<\/p>\n Knowing \u2026 is a marvelous function of the heartmind, and love \u2026 is the cosmic Pattern of the human heartmind. On the basis of the fact that without need for reflection one spontaneously knows to love one\u2019s parents, we thus call this \u2018good knowing.\u2019 But recently there are those who take good knowing to be<\/em> cosmic Pattern. But then what role is played by love?<\/p>\n \u76d6\u77e5\u80fd\u4e43\u4eba\u5fc3\u4e4b\u5999\u7528\u3002\u611b\u656c\u4e43\u4eba\u5fc3\u4e4b\u5929\u7406\u4e5f\u3002\u4ee5\u5176\u4e0d\u5f85\u601d\u616e\u800c\u81ea\u77e5\u6b64\u3002\u6545\u8b02\u4e4b\u826f\u3002\u8fd1\u6642\u6709\u4ee5\u826f\u77e5\u70ba\u5929\u7406\u8005\u3002\u7136\u5247\u611b\u656c\u679c\u4f55\u7269\u4e4e\uff1fKZJ 3A.<\/p>\n If one\u2019s learning is not extensive and one\u2019s discussion is not detailed, one\u2019s vision will be limited by the confines of one\u2019s own heartmind, and however one may wish to be free from error, it will be impossible.<\/p>\n \u830d\u5b78\u4e4b\u4e0d\u535a\u8aaa\u4e4b\u4e0d\u8a73\u800c\u853d\u5176\u898b\u65bc\u65b9\u5bf8\u4e4b\u9593\u96d6\u6b32\u4e0d\u5dee\u5f17\u53ef\u5f97\u5df2\u3002KZJ A\/22-23; <\/strong>cf. <\/strong>Luo 1987: 106.<\/p>\n [Many students in the Northern Song] no longer directed their thoughts to the Pattern of heaven and earth and the myriad things. \u2026 [Thus they were] reduced to onesidedness and solely preoccupied with the self. [\u2026The Cheng brothers taught the concept of \u201cgetting a handle on things\u201d with the intent that the student would] achieve corresponding illumination of things and the self, perfect interfusion of inner and outer, and complete integration of subject and object.<\/p>\n \u5176\u65bc\u5929\u5730\u842c\u7269\u4e4b\u7406\u4e0d\u5fa9\u7f6e\u601d\u3002\u3002\u3002\u3002\u49df\u65bc\u4e00\u504f\u853d\u65bc\u4e00\u5df2\u3002\u3002\u3002\u3002\u7269\u6211\u517c\u7167\u5185\u5916\u4ff1\u878d\u5f7c\u6b64\u4ea4\u76e1\u3002KZJ A\/3; cf. Luo 1987: 55.<\/p>\n The way that this Pattern operates in the world is such that out of unity there proceed the myriad things without the intervention of any artificial contrivance. And when the many reconverge into the one, what possibility could there be for selfish manipulation? Thus to \u201cseek within oneself\u201d one must begin with one\u2019s own nature and emotions. One then goes on to extend to other things what one has perceived in oneself, and if it is found to be inconsistent, then it is not ultimate Pattern.<\/p>\n \u592b\u6b64\u7406\u4e4b\u5728\u5929\u4e0b\uff0c\u7531\u4e00\u4ee5\u4e4b\u842c\uff0c\u521d\u532a\u5b89\u6392\u4e4b\u529b\uff0c\u3479\u842c\u800c\u6b78\u4e00\uff0c\u8c48\u5bb9\u727d\u5408\u4e4b\u79c1\uff1f\u662f\u6545\uff0c\u5bdf\u4e4b\u65bc\u8eab\uff0c\u5b9c\u83ab\u5148\u65bc\u6027\u60c5\uff0c\u5373\u6709\u898b\u7109\u63a8\u4e4b\u65bc\u7269\uff0c\u800c\u4e0d\u901a\uff0c\u975e\u81f3\u7406\u4e5f\u3002KZJ A\/3; cf. Luo 1987: 56.<\/p>\n Reading about the maternal affection and lifelong chastity of his mother as recorded on the tablet, the son is easily moved within his heartmind; reading the tablet inscribed in her memory, he also easily expresses his heartmind outwardly. And is this not just as it should be, when filial piety responds to maternal affection\u2026and love is aroused spontaneously, without restraint?<\/p>\n \u56fa\u5b9c\u6211\u4e16\u70ba\u61f7\u5b7a\u4eba\u6240\u5379\u4e4b\u82e6\u4e14\u96e3\u8005\u4ee5\u6fc0\u4e4b\u65bc\u4e2d\uff0c\u89a9\u8af8\u984d\u4e4b\u6148\u8207\u7bc0\u8005\u4ee5\u89f8\u4e4b\u65bc\u5916\u3002\u5247\u4f59\u524d\u6240\u8b02\u5b5d\u4ee5\u7b54\u6148\u3002\u3002\u3002\u5be7\u4e0d\u52c3\u7136\u4ee5\u8208\u800c\u83ab\u4e4b\u6216\u904f\u4e5f\u90aa\uff1fLuo 2007: 564; cf. Luo 2001: 115.<\/p>\n Our heartminds and our love are innately endowed by the cosmos. What we sense and what we touch stimulate them and arouse them spontaneously. How could this happen in the absence of sincerity?<\/p>\n \u543e\u5fc3\u543e\u60c5\uff0c\u6839\u8af8\u5929\u5e38\uff0c\u800c\u5fa9\u6fc0\u65bc\u611f\u89f8\uff0c\u81f3\u65bc\u52c3\u7136\u4ee5\u8208\u800c\u83ab\u4e4b\u904f\u7109\uff0c\u4e0d\u8aa0\u800c\u80fd\u4e4b\u4e5f\u54c9\uff01Luo 2007: 564; cf. Luo 2001: 115.<\/p>\n Emotions are just nature; it is not that the already manifest is emotion, standing in contrast to the word \u201cnature.\u201d<\/p>\n \u5373\u60c5\u5373\u6027\u4e5f\uff0c\u4e26\u672a\u5617\u4ee5\u5df2\u767c\u70ba\u60c5\uff0c\u8207\u6027\u5b57\u5c0d\u4e5f\u3002MRXA 62\/33.<\/p>\n Joy, anger, sorrow, and happiness are used to speak particularly of the four virtues.<\/p>\n \u559c\u6012\u54c0\u6a02\uff0c\u5c08\u6307\u56db\u5fb7\u800c\u8a00\uff0c\u975e\u4ee5\u4e03\u60c5\u8a00\u4e5f\u3002MRXA 62\/11.<\/p>\n From the beginning, aural and visual impressions enter in through the ears and eyes. When one allows them to dominate what is within oneself, then the child\u2019s heartmind is lost. As one grows older, one hears and sees what society regards as \u201cmoral principles\u201d (daoli<\/em>). When one allows these to dominate what is within oneself, then the child\u2019s heartmind is lost. As one grows older, the moral principles that one hears and sees grow more numerous with each day, thus extending the breadth of what one \u201cknows\u201d and \u201cfeels.\u201d Thereupon, one realizes that one should covet a good reputation, and endeavor to enhance it. One then loses one\u2019s child\u2019s heartmind. One realizes that a bad reputation is to be disdained, and endeavors to conceal it. One then loses one\u2019s child\u2019s heartmind.<\/p>\n \u84cb\u65b9\u5176\u59cb\u4e5f\uff0c\u6709\u805e\u898b\u5f9e\u8033\u76ee\u800c\u5165\uff0c\u800c\u4ee5\u70ba\u4e3b\u65bc\u5176\u5167\uff0c\u800c\u7ae5\u5fc3\u5931\u3002\u5176\u9577\u4e5f \uff0c\u6709\u9053\u7406\u5f9e\u805e\u898b\u800c\u5165\uff0c\u800c\u4ee5\u70ba\u4e3b\u65bc\u5176\u5167\uff0c\u800c\u7ae5\u5fc3\u5931\u3002\u5176\u4e45\u4e5f\uff0c\u9053\u7406\u805e\u898b\uff0c\u65e5\u4ee5\u76ca\u591a \uff0c\u5247\u6240\u77e5\u6240\u89ba\uff0c\u65e5\u4ee5\u76ca\u5ee3\uff0c\u65bc\u662f\u7109\u53c8\u77e5\u7f8e\u540d\u4e4b\u53ef\u597d\u4e5f\uff0c\u800c\u52d9\u6b32\u4ee5\u63da\u4e4b\uff0c\u800c\u7ae5\u5fc3\u5931\u3002\u77e5\u4e0d\u7f8e\u4e4b\u540d\u4e4b\u53ef\u919c\u4e5f\uff0c\u800c\u52d9\u6b32\u4ee5\u63a9\u4e4b\uff0c\u800c\u7ae5\u5fc3\u5931\u3002FSLZ 98; cf. Van Norden and Tiwald 2014: 305.<\/p>\n It is fine to say that there are male and female people, but how could one say that there is male and female vision? It is fine to say that there is shortsightedness and farsightedness, but how could one say that men\u2019s vision is wholly farsighted and women\u2019s vision wholly shortsighted?<\/p>\n \u6545\u8b02\u4eba\u6709\u7537\u5973\u5247\u53ef\uff0c\u8b02\u898b\u6709\u7537\u5973\u8c48\u53ef\u4e4e\uff1f\u8b02\u898b\u6709\u9577\u77ed\u5247\u53ef\uff0c\u8b02\u7537\u5b50\u4e4b\u898b\u76e1\u9577\u5973\u4eba\u4e4b\u898b\u76e1\u77ed\u53c8\u8c48\u53ef\u4e4e\uff1fFSLZ 59; cf. Tiwald and Van Norden 2014: 301.<\/p>\n When [the authorities] employ a person they suspect him of selfishness and hire yet another person to keep his selfishness in check. When they implement a policy they worry that it will be easy for people to cheat and establish another policy to guard against cheating. \u2026 Consequently, the laws have to be made tight. The tighter the laws, the more disorder that springs up in their midst. These could be called \u201cunruly rules\u201d. \u2026 Some pundits say, \u201cThere are people who create order; there are no rules that create order.\u201d To this I say, \u201cOnly if there are rules that create order can there be people that create order.\u201d<\/p>\n \u7528\u4e00\u4eba\u7109\u5247\u7591\u5176\u81ea\u79c1\uff0c\u800c\u53c8\u7528\u4e00\u4eba\u4ee5\u5236\u5176\u79c1\uff1b\u884c\u4e00\u4e8b\u7109\u5247\u616e\u5176\u53ef\u6b3a\uff0c\u800c\u53c8\u8a2d\u4e00\u4e8b\u4ee5\u9632\u5176\u6b3a\u3002\u3002\u3002\u3002\u6cd5\u6108\u5bc6\u800c\u5929\u4e0b\u4e4b\u4e82\u5373\u751f\u65bc\u6cd5\u4e4b\u4e2d\uff0c\u6240\u8b02\u975e\u6cd5\u4e4b\u6cd5\u4e5f\u3002\u3002\u3002\u3002\u5373\u8ad6\u8005\u8b02\u6709\u6cbb\u4eba\u7121\u6cbb\u6cd5\uff0c\u543e\u4ee5\u8b02\u6709\u6cbb\u6cd5\u800c\u5f8c\u6709\u6cbb\u4eba\u3002MYDFL 23-5; cf. Tiwald and Van Norden 2014: 317.<\/p>\n They should be informed of real conditions among the people and be given some experience of difficult labor and hardship. They must not be shut off in the palace, where everything they learn comes from the eunuchs [who serve them] and palace women alone, so that they get false notions of their own greatness.<\/p>\n \u5929\u5b50\u4e4b\u5b50\u5e74\u81f3\u5341\u4e94\uff0c\u5247\u8207\u5927\u81e3\u4e4b\u5b50\u5c31\u5b78\u65bc\u592a\u5b78\uff0c\u4f7f\u77e5\u6c11\u4e4b\u60c5\u507d\uff0c\u4e14\u4f7f\u4e4b\u7a0d\u7fd2\u65bc\u52de\u82e6\uff0c\u6bcb\u5f97\u9589\u7f6e\u5bae\u4e2d\uff0c\u5176\u6240\u805e\u898b\u4e0d\u51fa\u5ba6\u5b98\u5bae\u59be\u4e4b\u5916\uff0c\u5984\u81ea\u5d07\u5927\u4e5f\u3002MYDFL 46; cf. Huang 1993: 107.<\/p>\n When it comes to being loyal, filial, and well-regulated, if one does them by following moral principles (daoli<\/em>) then they will necessarily be forced, whereas if one does them by following one\u2019s fully realized emotions, then they will necessarily be genuine.<\/p>\n \u81ea\u4f86\u5fe0\u5b5d\u7bc0\u5217\u4e4b\u4e8b\uff0c\u5f9e\u9053\u7406\u4e0a\u505a\u8005\u5fc5\u52c9\u5f37\uff0c\u5f9e\u81f3\u60c5\u4e0a\u51fa\u8005\u5fc5\u771f\u5207\u3002Ye 2012: 57.<\/p>\n Conventional Confucians only understand Pattern as a criterion for emotions, not realizing that emotions are the cords that hold Pattern together.<\/p>\n \u4e16\u5112\u4f46\u77e5\u7406\u70ba\u60c5\u4e4b\u8303\uff0c\u5b70\u77e5\u60c5\u70ba\u7406\u4e4b\u7dad\u4e4e\uff1fYe 2012: 57.<\/p>\n Whatever comes from desire is always for the sake of life and nurture.<\/p>\n \u51e1\u51fa\u65bc\u6b32\uff0c\u7121\u975e\u4ee5\u751f\u4ee5\u990a\u4e4b\u4e8b \u3002MZZYSZ A.10\/274; cf. Dai 1990: 149.<\/p>\n There can be no greater affliction in a human life than to lack the means to fulfill one\u2019s own life. If, desiring to fulfill one\u2019s own life, one also fulfills the lives of others, this is humaneness. If, desiring to fulfill one\u2019s own life, one reaches the point even of slaying others and paying no heed, this is inhumaneness. Inhumaneness does indeed begin with the desire to fulfill one\u2019s life, and if there were no such desire, necessarily there would be no inhumaneness. But if there were no such desire, then one would also regard the affliction and distress of others in the world with indifference. It is impossible for one to feel that one\u2019s own life need not be fulfilled and yet fulfill the life of another.<\/p>\n \u4eba\u4e4b\u751f\u4e5f\uff0c\u83ab\u75c5\u65bc\u7121\u4ee5\u9042\u5176\u751f\u3002\u6b32\u9042\u5176\u751f\uff0c\u4ea6\u9042\u4eba\u4e4b\u751f\uff0c\u4ec1\u4e5f\uff1b\u6b32\u9042\u5176\u751f\uff0c\u81f3\u65bc\u6215\u4eba\u4e4b\u751f\u800c\u4e0d\u9867\u8005\uff0c\u4e0d\u4ec1\u4e5f\u3002\u4e0d\u4ec1\uff0c\u5be6\u59cb\u65bc\u6b32\u9042\u5176\u751f\u4e4b\u5fc3\uff1b\u4f7f\u5176\u7121\u6b64\u6b32\uff0c\u5fc5\u7121\u4e0d\u4ec1\u77e3\u3002\u7136\u4f7f\u5176\u7121\u6b64\u6b32\uff0c\u5247\u65bc\u5929\u4e0b\u4e4b\u4eba\uff0c\u751f\u9053\u7aae\u4fc3\uff0c\u4ea6\u5c07\u6f20\u7136\u8996\u4e4b\u3002\u5df1\u4e0d\u5fc5\u9042\u5176\u751f\uff0c\u800c\u9042\u4eba\u4e4b\u751f\uff0c\u7121\u662f\u60c5\u4e5f\u3002MZZYSZ A.10\/273; cf. Dai 1990: 146\u20137.<\/p>\n The Song masters said: \u201cIf it does not come from Pattern then it comes from desire, and if it does not come from desire, then it comes from Pattern.\u201d When they see others crying out from hunger and cold, or experiencing the sorrow and resentment of an unfulfilled love, or hoping for life despite being close to death, it is all just \u201chuman desire\u201d; they abstractly designate a sentiment devoid of emotion or desire as the \u201cinherent state of cosmic Pattern,\u201d and preserve it in their hearts.<\/p>\n \u300c\u4e0d\u51fa\u65bc\u7406\u5247\u51fa\u65bc\u6b32\uff0c\u4e0d\u51fa\u65bc\u6b32\u5247\u51fa\u65bc\u7406\u300d\uff0c\u96d6\u8996\u4eba\u4e4b\u9951\u5bd2\u865f\u547c\uff0c\u7537\u5973\u54c0\u6028\uff0c\u4ee5\u81f3\u5782\u6b7b\u5180\u751f\uff0c\u7121\u975e\u4eba\u6b32\uff0c\u7a7a\u6307\u4e00\u7d55\u60c5\u6b32\u4e4b\u611f\u8005\u70ba\u5929\u7406\u4e4b\u672c\u7136\uff0c\u5b58\u4e4b\u65bc\u5fc3\u3002MZZYSZ C.40\/323; cf. Dai 1990: 387.<\/p>\n
\nAnalects <\/em>\u8ad6\u8a9e<\/h3>\n
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\nMencius <\/em><\/strong>\u5b5f\u5b50<\/strong><\/h3>\n
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\nBook of Changes, Great Commentary <\/em><\/strong>\u6613\u7d93 <\/strong>\u2022 \u7e6b\u8fad\u50b3<\/strong><\/h3>\n
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\nBook of Odes <\/em><\/strong>\u8a69\u7d93<\/strong><\/h3>\n
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\nCentrality and Commonality <\/em><\/strong>\u4e2d\u5eb8<\/strong><\/h3>\n
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\nRecord of Ritual <\/em><\/strong>\u79ae\u8a18<\/strong><\/h3>\n
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\nShao<\/strong> Yong <\/strong>\u90b5\u96cd<\/strong><\/h3>\n
\nZhou<\/strong> Dunyi <\/strong>\u5468\u6566\u9824<\/strong><\/h3>\n
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\nMaster Cheng <\/strong>\u7a0b\u5b50 <\/strong>(Cheng Hao or Cheng Yi)<\/strong><\/h4>\n
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\nCheng<\/strong> Hao <\/strong>\u7a0b\u9865<\/strong><\/h3>\n
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\nZhang<\/strong> Jiucheng <\/strong>\u5f35\u4e5d\u6210<\/strong><\/h3>\n
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\nHu<\/strong> Hong <\/strong>\u80e1\u5b8f<\/strong><\/h3>\n
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\n\u5c0f\u5b78\u662f\u4e8b\uff0c\u5982\u4e8b\u541b\uff0c\u4e8b\u7236\uff0c\u4e8b\u5144\uff0c\u8655\u53cb\u7b49\u4e8b\uff0c\u53ea\u662f\u6559\u4ed6\u4f9d\u6b64\u898f\u77e9\u505a\u53bb\u3002\u5927\u5b78\u662f\u767c\u660e\u6b64\u4e8b\u4e4b\u7406\u3002<\/strong>YL 7\/269; cf. Zhu 1990: 93.<\/p>\n
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\nLu<\/strong> Xiangshan <\/strong>\u9678\u8c61\u5c71<\/strong><\/h3>\n
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\nChen<\/strong> Chun <\/strong>\u9673\u6df3<\/strong><\/h3>\n
\nChen<\/strong> Xianzhang\u00a0<\/strong>\u9673\u61b2\u7ae0<\/strong><\/h3>\n
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\nWu<\/strong> Yubi\u00a0<\/strong>\u5433\u8207\u5f3c<\/strong><\/h3>\n
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\nWang<\/strong> Yangming\u00a0<\/strong>\u738b\u967d\u660e<\/strong><\/h3>\n
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\nLuo <\/strong>Qinshun <\/strong>\u7f85\u6b3d\u9806<\/strong><\/h3>\n
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\nLuo <\/strong>Rufang <\/strong>\u7f85\u6c5d\u82b3<\/strong><\/h3>\n
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\nLiu<\/strong> Zongzhou <\/strong>\u5289\u5b97\u5468<\/strong><\/h3>\n
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\nLi<\/strong> Zhi <\/strong>\u674e\u8d04<\/strong><\/h3>\n
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\nHuang<\/strong> Zongxi <\/strong>\u9ec3\u5b97\u7fb2<\/strong><\/h3>\n
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\nFeng<\/strong> Menglong <\/strong>\u99ae\u5922\u9f8d<\/strong><\/h3>\n
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\nDai<\/strong> Zhen <\/strong>\u6234\u9707<\/strong><\/h3>\n
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\n<\/h3>\n
Buddhist Texts<\/span><\/h1>\n