{1} The Journal ( ) of Wu Yubi

 

{3} 1425 (33 years old)1

1. I had a dream that the two sages, Confucius and King Wen, were standing in the eastern chambers of my father’s official residence on Zongli Street in Nanjing.² They were standing in the middle of the room while I stood off to the left (literally, west). I could see Confucius’ features quite distinctly. I was about to ask the two about how to achieve the mind of intuitive knowledge and natural ease in the practice of the Way (Dao), when it appeared that Confucius had picked up one of King Wen’s books off a table and was looking through it. The book seemed to be King Wen’s genealogy.³

2. I had a dream that I was waiting upon Master Zhu Xi.⁴ He wore a kind expression on his face and his demeanor was dignified. I made a show of my deep respect and admiration for him.

3. Tonight as I lay on my pillow, I was thinking over the “candle-shadow affair” of the second Song emperor, Taizong, who was reputed to have killed his brother for the throne. I felt some regret for him. A person must have the kind of mind, described by Mencius, such that he would not “do even one unrighteous act or kill off just one innocent person in order to gain the empire.”⁵ Only then can a person succeed in becoming {4} a sage ruler like Yao and Shun of antiquity. If not this way, then it will be rare that one isn’t affected by external influences. Indeed, in responding to every situation, a student committed to following the Way must vigorously examine his motives, completely root out the desire for personal gain, and be purely identified with Heavenly principle. Only then can we speak of the Kingly Way. Truly, if a person is like this, his mind will be greatly liberated and sharp, and he can be said to be a great man.6

4. Lately, in handling a certain matter with a neighbor, I have tried to be forbearing with him but haven’t succeeded in my attempts. Today I was at the end of my patience, and since he still didn’t understand the matter, I couldn’t help telling him off. This losing my temper over unimportant matters is something which I later regret. Thinking it over, I see that in order to be a noble person,⁷ I must always be willing to be accommodating when interacting with others. Only then will my own actions succeed. To be able to be accommodating is to have patience.

5. Sitting after a meal by the eastern window, I find that my body is relaxed and at ease, my vital spirit (qi)⁸ clear and bright. I’ve been making more and more progress with my program of reading books. If I {5} could just sustain this over several days, I certainly would be able to break through to the next stage in my practice.

6. What the sages and worthies of the past spoke about was nothing other than preserving Heavenly principle and eliminating selfish human desires. Their actions aimed at the same thing. How other than by these same means can I learn to be a sage or worthy?

7. When Master Zhu Xi was discussing personal practice with his followers, he said, “If it were easy to do, there would be innumerable sages and worthies in the world at any one time.” Alas, only one who has actually exerted himself in this regard understands how difficult it is! Overwhelmed, I heave a sigh at these words.

8. Since I have no time left over from strenuously examining myself day and night for my faults, how can I find the time to engage in the practice of checking into the faults of other people? If a person criticizes others in great detail, he will be careless in managing himself. Shouldn’t I take this as a warning? Now, two of the three goals mentioned at the beginning of the Great Learning, to “manifest the clear character” and “renew the people,” are not two separate aspects of self-cultivation. Although this is so, still, if a person has not yet “manifested his own clear moral character” but wants instead to first “renew other people,” not only will he have lost the correct sequence of what is primary or secondary, what should come first or later, how could he even succeed at loving others? He would only bring useless worry upon his self and be giving in to his own selfish intentions.9

{6} 9. In the midst of poverty and distressed circumstances, I find matters keep coming on me one after another. At the same time, I am suffering from painful boils. I can’t help from time to time getting angry and frustrated by it all. At times like these, I slowly try to order my attire and turn to my reading. Often then I immediately become aware of a loosening up within me. As it was said long ago, “If you have not had to cut through twisted roots and gnarled branches, you don’t really know how to distinguish a sharp tool.”10 Master Cheng Yi put it this way: “To be mature in your efforts, you must go through this discipline through hardship.”¹¹ Still, how truly difficult this is to do! This being difficult, I can only take care of myself, be patient, and keep on going. Master Zhu Xi said, “If you cannot at last succeed, do not give up altogether but just let up for the time being.” How valuable are these words!

10. Zhu Xi said, “My teacher, Master Li Tong, ‘never lost his composure in his speech and demeanor.’” I always sigh in wonderment at how Li cultivated himself to reach such a state. Alas, in my own case, even with a whole lifetime of effort, I could not learn how. But Zhu Xi also said, “In the beginning, Master Li was a rather rough-and-ready sort of person. What he became later was the result of ‘cutting and polishing.’”¹² From this, I realized that Master Li’s self-mastery was not something with which he was born, but was achieved as the result of his efforts at learning. Still, this stupid self of mine is plagued by an inability to control and eliminate the obstinacy of my natural temperament. When things are going well, and my mind and vital spirit are in harmony, I experience a sense of joy with all things. But then, when the least little thing does not accord with my wishes, I lose my temper.

After some reflection, I realized that it was not that Master Li had the benefit of associates who were all sages and worthies, but rather that his capacity “never to lose his composure in speech and demeanor” came from being like the Shang ruler, “Tang the Completer,” who “did not demand {7} perfection in others but scrutinized himself as if he still had not reached it himself.”13 From this moment on, I became certain that a person is not only able to learn how to be a sage or worthy, but, with study, can also succeed in becoming one. These two facts are true: our deeper nature as human beings is fundamentally good, and our psychophysical nature is capable of being transformed. If I ignore the merits of “starting learning with things close at hand,” as Confucius advised, what will I amount to?¹⁴

11. Last evening, sick in bed, I was reflecting on household matters. I couldn’t help but calculate and worry about them. The threads of my mind became entangled and my vital spirit became muddled. But then slowly I began to realize that the only thing to which I could apply my efforts is my moral character. Outside of this, I know of nothing else. So what is that which I seek for myself? I seek only to strengthen this moral character of mine. Upon these realizations, I found that my mind had calmed down and my vital spirit had become clear again. This next day, I am writing all this down in order to encourage myself.

12. Today in my southern studio, I have been taking great delight in reading Mencius. My mind is clear, receptive, and bright, permeated by what Mencius described as the rejuvenating “effects of the calm air of the morning,”¹⁵ unvexed by anything. Amidst the shade of the trees in the clear morning, a warm breeze languidly blows, while the far-off mountains and forests stand so still. Heaven and earth are naturally vast, the sun and moon naturally enduring. This experience verifies what Master Shao Yong meant in a poem:

One only notices the bright day when the mind is tranquil.

One only appreciates the blue sky when the eyes are clear.¹⁶

{8} 13. I have always had a stubborn and irascible temperament. It was only in 1410, when I was eighteen years old studying under Master Yang Pu,17 that I began to be aware of this. That spring, on my way home from my father’s residence, I went out of my way to visit an old friend, Li Yuandao, at an inn along the Qinhuai Canal in Nanjing. We walked together arm in arm along the bank of the river, discussing self-cultivation.¹⁸ Talking to him heart-to-heart about my problem of being stubborn and irascible, I felt for the first time the desire to begin some sort of program to bring my wayward disposition under control. When Yuandao subsequently informed my parents of this, they were overjoyed. He was a person from Luling county, Jian (Jiangxi province), and the nephew of my maternal uncle, who held the position of Secretary in the Supervisorate of Instruction.

After this, however, even though there were times when I made some efforts to control myself, they were still careless and haphazard. In the subsequent fifteen or sixteen years, I continued to be wild and self-willed. Whenever some bit of goodness from my deeper nature emerged, I became so infuriated with myself at my baseness, that I felt there was nowhere to hide in shame. Last winter and this spring, I devoted a great deal of energy to my efforts, yet at the same time was aware of how my daily life had become even more filled with hardships. I began to suspect I was one of the stupid ones who could never in the least bit emulate the sages and worthies, and that there was nothing to prevent me from ending up as what Confucius described as a “mean and petty person.”

But then, for these past five or six months, I’ve noticed some improvement in my disposition. As a result, I’ve stepped up my efforts and been making daily progress. Both my mind and my vital spirit have gradually been made more peaceful. Although there have been times when, finding {9} myself in an adverse situation, I couldn’t help becoming agitated inside, still, almost immediately, I was able to get rid of the disturbance. In the end, no great damage was done.

However, on the twentieth of this month, I found myself in another adverse situation, the inner agitation from which I could not rid myself. My mind became more and more discontented. This was because my usual practice was only one of negatively restraining myself and not one of positive nurture. I still lacked the intention of completely eradicating the root of the problem. Only after having reflected back and forth on it did I realize that my recent problem derived from wanting to have my mind and vital spirit at peace, yet at the same time, hating all those external things that go contrary to my wishes and that spoil my inner equilibrium. But this is wrong.

The mind is originally the Great Vacuity, the seven feelings (joy, anger, sorrow, fear, love, hate, and desire) may not be infringed upon. In one’s contact with things, there are cases of sweet, sour, salty, and bitter. All things in the world are unalike. How can I hate those things that are contrary to my tastes? The correct thing for me to do, in the midst of the universal diversity of life, is to carefully examine the principle of each thing in order to respond properly to each of them. Upon realizing this, I felt a great unburdening inside. Was this not a case of my “mastering the self and returning to the rites”?19

Now the practice of negatively restraining and not positively acting is a rigid and painful approach, whereas using principle to deal with each situation is a flexible and smooth one. Thus, I thought, it is not that I have never before experienced the state of my mind and vital spirit being at peace, but that I have never experienced it uninterrupted for eight to nine days like this. Furthermore, those were times in the past when the household was calm, with not much going on.

Today I know I can deal with the agitation resulting from adverse situations. Still, I worry that my learning will not continue improving along these lines. Therefore, I have taken care to write all this down in a notebook:

{10} “I hope to practice ‘daily renewal and further renewal.’ My goal is to progress to the point of ‘mastering myself and returning to the rites’ by means of the practices of reading books and plumbing principle, as well as by devoting myself to the cultivation of reverence and empathy.” Whether I succeed right away or it takes a long time, I dare not know. I, Yubi, write this, on the twenty-first day of the seventh month in the year 1425, in my southern studio.

14. A couplet on the pillar in my southern studio reads:

In a state of deep tranquility, I am content with my lot wherever I am.

In a state of peaceful relaxation, that is the time for reading books.

15. To know where to settle myself, I must eliminate vain hopes. To be content in poverty, I must restrain extravagant desires.

16. Here are two lines from a poem I wrote:

As placid as the autumn waters is the taste of poverty.

As peaceful as the spring winds is the result of tranquility.

17. On my wall, I’ve written in large characters to alert myself:

VIGOROUSLY TRY TO ELIMINATE LOSING MY TEMPER OVER PETTY MATTERS!
FIRMLY MAINTAIN MY INTEGRITY EVEN IN POVERTY!

18. Sick, exhausted, and tied up with household worries, I find I cannot give my full attention to the sacred writings of the sages and worthies. Inwardly, I feel mean and deceitful, lacking in the means by which to extend my knowledge. Outwardly, my manner has become increasingly volatile and rude, with no energy for personal application of effort. Time {11} flies quickly by! Deep regrets overwhelm me! What am I to do? What am I to do? I write this in my southern studio as the twenty-sixth day of the seventh month draws to a close.

19. For several days now, the demands from household matters have followed one upon the other. I cannot put aside my worries about my parents. My reading schedule has been interrupted and I have been harboring feelings of stinginess inside. It all makes me so ashamed of myself. I reflect on how the sages and worthies followed Heaven’s will in all cases with respect to good and bad fortune, without the least bit of inner disturbance. The reason why I am unable to be like them, and cannot help wavering between petty concerns of profit and loss, is that I have not been intensive enough in plumbing principle and not thorough enough in my personal practice. What I should resolve to do is follow the right path and that is all. As for good or bad fortune, calamity or blessing, how can I have any part in determining what I get?

On the whole, favorable situations should not be enjoyed too much, for the emergence of feelings of enjoyment also tends to give rise to those of arrogance and extravagance. Adverse situations should not be disliked too much, for the emergence of feelings of dislike also tends to give rise to those of bitterness and resentment. Both enjoying and disliking things too much cause a disturbance of inner equilibrium that should not be upset. The mind of the sage or worthy is like still water. Whether situations are favorable or adverse, he deals with both using principle and nothing else. How could he let what comes from the outside determine his inner sorrow or joy? Alas! How can I succeed in reaching this state? I must exert myself, yes, exert myself, without any letting up.

Written in my southern studio on the second day of the seventh month.20

20. In managing my household affairs, I lack a magnanimous spirit.

{12} 21. When repeatedly faced with adverse situations, I try to manage in all cases by following what is right.

22. After putting household matters in order today, I read in my southern studio. There is great joy in this, and I am thereby able to gain insight into the original pure mind.

23. On my pillow tonight, I recalled the days when I lived in the capital and could study day and night without interruption, yet never got sick. But for these past ten years or more, various illnesses have followed one after the other, so that I have hardly been able to make the same kind of progress as in those days. I am overcome with deep regrets, though there is nothing I can do about it. All this while, I have been poor and without the medicine to take proper care of myself. All that is left for me to do is to put my mind at ease from anxieties, prevent my obstinate nature from disturbing me, love and nourish my vital spirit—all in the hope of making some small improvement. Alas, the strong young men of this world are not few in number, yet they idly pass their time away. Truly, this is a great pity!

24. I got up from a nap today, my body feeling relaxed and my mind free and untrammeled. Content in poverty, delighting in the Way, what else need I seek?

25. Just when I remember how late the time is getting and how I’ve still not accomplished anything in my learning, I become apprehensive. Still, I cannot recover what is already past and gone. From today on, I will try to make what progress I can with what energies I do possess, not allowing my will to become lax, that is all. When I look at how the ancients were consistent in their behavior from their youth to old age, I am overcome with great shame.

26. In handling a recent matter, I was short on patience and afterward realized that I acted in error. In cases like this, I must vigorously {13} increase my efforts at “mastering myself and returning to the rites,” so as to make my mind clear, receptive, and bright. Only then can I be without fault in my response to affairs. When tranquil, to nourish the self; when active, to scrutinize the self—I cannot allow for even a moment of “forgetting.”21 If I let the original mind be vexed by things and affairs, and make no effort to make it pure and clear, then my mind will be all the more chaotic and my vital spirit all the more muddled. “This fettering taking place repeatedly,”²² my failing will be all the worse.

27. Today, I got a hold of an edition of the Neo-Confucian anthology, Reflections on Things at Hand, arranged according to categories. Reading it, I heard what I had never heard before and became acquainted with what I had never before been acquainted. My whole being—body, mind, nature, and feelings—derived benefit from it. I felt very grateful that my friend had this book for our mutual edification.

28. Today, while reading Reflections on Things at Hand, I could feel that my vital spirit was recollected, and that my body and mind were both restrained. Aware of my deficiencies, I dare not have the slightest intention of “forgetting.” Fearful of failure, I am determined to press forward.

1426 (34 years old)

29. Today, the twenty-eighth day of the second month, is such a beautiful, clear day. I have been composing poetry in my outer southern studio. The sunlight reflecting through the mountain mist shines on the {14} flowers and trees, while birds flutter up and down in song. What a joyful mood I’m in! This being late spring, I recall the spring outings to the rain-altars in which countless generations have taken delight. My heart, like that of Confucius back then, resonates with this.23

30. I spent this evening reading the Analects. I was deeply moved by its discussion of the “nine things” to which the noble person focuses his thoughts: “when looking, he focuses on seeing clearly; when listening, he focuses on being discerning; in his expression, he focuses on being amiable; in his demeanor, he focuses on being reverent; in his speech, he focuses on being dutiful; in his actions, he focuses on being respectful; when in doubt, he focuses on asking questions; when angry, he focuses on thinking about the potential negative consequences of anger; and when seeing gain, he focuses upon what is right.”²⁴ The most important thing is that I put them into practice right this very moment. I must commit myself to doing so.²⁵

31. This evening, while observing a young boy torch fishing, I listened in silence to the flowing of the water. I came to understand Confucius’ sighing over the continual flowing of water²⁶ and the meaning of Zhu Xi’s teachings about the substance and function of natural ease in the practice of the Way.

{15} 32. This evening, I stood on a path between the fields, quietly reflecting on why I have not succeeded in becoming a noble person who has genuinely and purely realized his goals. Truly, it is difficult to do so. It is what my mind deeply yearns for, yet I feel I have no way to reach that realm. Overcome, I heave a deep sigh of regret.

33. Today I was out inspecting my fields. On account of an ailment from boils, I lay down on the grass for a leisurely rest. The extreme tranquility I felt there on the path between the fields was as if there were no human world. Today, even though I have not taken a look at any of my books, still, my thoughts have continued uninterrupted in tranquility, and I have had some insight into the principle of things.

34. Looking at the water at the mouth of the gorge today, I found everything along the way to be so pleasant. If a person comprehends his original pure mind, then he will be happy in all situations. Success and failure will be all the same to him. But if his mind races outside, then he will be in utter confusion with no rest. How can he then be happy?

35. Chao Gongwu said, “Master Shao Yong lived as a recluse but had extensive learning. He was especially proficient in the Book of Changes. It is said that he exhaustively explored the origins of that classic, and as a result, had foreknowledge of things to come. However, when he was just beginning his studies, he did not sleep on his pillow for thirty years!”27 Alas, if the wise men of old went through such hardships in their efforts, what about my own generation?

36. Contemplating the flowers and trees around me today, I feel one in spirit with them.

{16} 37. While out inspecting my fields today, I wandered as far as the Green Stone Bridge and found it all so pleasant. Returning home, I burned some incense and did some reading in the outer southern studio. The weather is clear and mild. Taking in the view, I’m in quite a joyful mood. From my reading, principle has indeed become clearer to me, and my mind and vital spirit have become refreshed.

38. One day recently, I got violently angry over a matter but then right away the anger stopped. But now it has happened that for several days things have not gone well for me. I can’t help feeling as though rocks are forming and hardening over and over again inside my chest. I must keep in mind, however, that it is impossible suddenly to make the imbalances of my physical nature and the defects in my learning disappear. I can only gradually diminish them. How could “always be composed in speech and demeanor” come from the efforts of a single day? I must exert myself and not be remiss.

39. Resting on my pillow today, I was thinking how I’ve had very few idle thoughts lately. This indeed is a sign that I’ve made some progress.

40. I got out of bed and have been reading in the shadow of the willow trees by the eastern window. All of this holds a subtle appeal for me. This evening, even though I had to contend with two disagreeable matters which caused some inner disturbance, I was able right away to rid myself of it, and feelings of anger never took shape. To steadily follow this kind of “cutting and polishing” should prove efficacious.

41. Returning from having tended the fields, I’ve set aside my books because of an eye ailment. Instead, I have been leisurely looking over some old papers of mine from the last sixteen or seventeen years. How quickly time has passed, yet I am still finding it difficult to make advancements in my learning and personal practice. Looking back and forth, from past to present, I feel so disappointed with myself. I am also moved by the fact {17} that my parents are daily growing older.28 More and more, I find myself overwhelmed by sorrows.

42. In general, students, in putting programs of self-cultivation into action, should test themselves by starting with extremely difficult and challenging situations. Only then will they be successful in whatever they do. If they avoid these kinds of situations, then their other accomplishments are not worth speaking of.

43. Today I was planting vegetables in the garden. Although for a time now I’ve had to put aside my books, indeed, it is “what poverty and low estate” require. On my way along the road to tend the fields, I chanted some passages from Mencius. Coming upon some wild flowers just where lush grasses grow and a stream flows by, I lingered at that spot for a while, allowing my inner state to become quiet and refreshed.

44. A young boy lost one of my ducks and I got a bit angry. Still, compared to my reaction last year to losing a duck, the extent of my anger has been greatly reduced. But all the same, the fact that I failed to remain unmoved inside indicates that my efforts at learning are still not strong enough.

45. Today, I took a look at the “Preface” to the Collected Works of Wu Cheng.²⁹ From doing so, I got the impression that most members of his clan were motivated by honor, rank, riches, and fame. I suspect that our Master Zhu Xi was not like this. My regret is that I’ve yet to see the actual Collected Works itself.

{18} 46. This morning, in the outer southern studio, I was reading a chapter from Mencius, my demeanor solemn and reverent. After the noon hour, because my eyes were sore and my body fatigued, I took a nap. Having nothing special on my mind, I thought back on the very many difficulties I’ve faced since returning to my native village fifteen years ago. I can’t bear to look back on it all!

47. Sitting in the outer southern studio today, I prepared my ink slab and have been writing up my lessons. The shade of the trees in the clear morning creates a lovely scene which pleases me much. My mind open and my vital spirit vibrant, I wonder whether this is what it is like to approach the realm of the worthies. It’s a pity my book learning is not more extensive!

48. Tonight on my pillow, I have been silently chanting passages from Practicing the Mean. When I got to where it says, “He who has great virtue will certainly receive the mandate of Heaven,”30 I became greatly alarmed. I reflected that the ancient sage ruler Shun had great moral character and consequently received the mandate to rule. Although Confucius’ virtue did not result in his receiving the mandate, still, because he came to be considered the teacher of kings and emperors for countless ages, the end result was the same. Alas, knowing what is due the virtuous person, then one ought to know what is due the person lacking in virtue. How am I to cultivate myself in such a way as to strengthen my own moral character?

49. This evening, slowly walking through the fields, I was silently chanting passages from Practicing the Mean. I took my time, going over each word and phrase, chanting them with great feeling. Realized in my mind, verified by my experiences, this book has given me a great deal of insight.

{19} 50. “The noble person does not complain against Heaven above nor blame other people below. Thus it is that the noble person is quiet and calm, waiting for Heaven’s will for him, while the mean and petty person follows dangerous ways, hoping for good luck.”31 By lamplight this evening, I’ve been reading Practicing the Mean and have written down this particular passage in order that I may constantly take it as a kind of highly effective medicine.

51. Today, I was discussing with a neighbor how I have begun to shoulder some heavy responsibilities, and that I have felt somewhat happier with myself.

52. Every day I work hard at my farming. This is my personal lot in life, so why be resentful about it? As Practicing the Mean says, “In a position of poverty and low estate, the noble person does what is proper in such a position.”³²

53. My daughter has been sick with boils. I have been so tied up with it that I have been unable to concentrate on my reading. All the while, I am beside myself with irritation and impatience. Even though I am well aware that “in a position of sorrow and difficulty, the noble person does what is proper in such a position,”³³ still, “the years and months wait for no man.” Since I’ve as yet to make any substantial achievement in my learning, I can’t help but be upset. The fact is that I wasted time in my youth, passing up good opportunities. Now, as a result, I’ve ended up with an inadequate understanding of things. The past thirty years I should have been exerting more effort, but what can I do about that now?

{20} 54. Slowly walking along the road today, I engaged in examining what Mencius referred to as “the four beginnings” of the human heart,34 and discovered my body and mind were naturally restrained. This is what the Song masters call the “reverence that attends the state of tranquility.”

1427 (35 years old)

55. If knowledge is not extended and there is no self-mastery, then how can any real learning take place?

56. Upon the occasion of having violently lost my temper today, I slowly reflected that it was all because I judge other people with no sense of empathy. Now, if I wish to judge another person, I should consider whether or not I myself am capable of doing what I expect of him. If I am capable of it, then I should further consider that it was only after I had studied the Way of the sages and worthies that I became capable. How could I then proceed to judge a person who has never exerted any effort at self-cultivation, or a person whose efforts are still immature? How much less should I judge people on the basis of moral principle when I myself am not capable in all cases of fulfilling its demands? Looked at from this perspective, I have been quite reckless in judging others in my life. Stop doing it! Stop doing it! Truly, it is as Confucius said, “If you are hard on yourself and go easy when criticizing others, you will keep resentment at a distance.”³⁵ If I would judge myself in the same spirit as I judge others, I could fulfill the Way.

57. Following the course of affairs in my life, I have come to know the difficulty of dealing with poverty. I think about it but to no avail. {21} So I dismiss it from my mind as something about which I can do nothing. Confucius said, “The dedicated officer does not forget that he may find himself in a ditch.”36 That is not so simple to do. He further said, “To be poor and yet happy.”³⁷ It isn’t easy getting to this point. However, perhaps the ancients were not as poor as we are today.

This evening I was reading Practicing the Mean where its author Zisi says, “The noble person does what is proper to the situation he finds himself in. He does not desire to go beyond it.” I gained much insight from this passage, as well as from the commentaries of two Song Confucians, You Zuo and Lu Dalin. Mr. You said, “One who ‘remains quiet and calm’ will not necessarily not get what he wants, but whether it is good or bad fortune, he behaves correctly. One who ‘pursues dangerous ways,’ will not necessarily always get what he wants, but whether it is good or bad fortune, he behaves wrongly. If you have never personally experienced this, you will not appreciate its real ‘flavor.’”³⁸ Truly, this You Zuo is our teacher for a hundred generations! He also said, “You must truly believe only in this.” From now on, how dare I not truly believe in what he has said!

58. While poring over Zhen Dexiu’s Correct Models of Literature today, I found myself moved that I haven’t made much progress lately in my learning and moral character. As age forty approaches, I’m ending up a mean and petty person. Alas, I am overwhelmed with sadness!

59. A certain recent affair has been difficult for me to deal with. This evening, I was discussing it with my student and friend, Hu Jiushao, trying to look at it from every possible angle. What the situation demands is vigorously eliminating my habit of losing my temper over insignificant matters, and also that I focus solely on the moral demands of the Way. As {22} soon as any one of the basic human emotions has disturbed my inner equilibrium, then I have already gone far astray from the Way.

60. Tonight on my pillow, I was thinking deeply over the perennial Confucian concern of public involvement or private retirement. Only learning to be a sage or worthy can be regarded as a way free from defect. With respect to success and failure, gain and loss, I can only entrust myself to the will of Heaven. In this regard, my mind must be without the least bit of shame, and in dealing with myself, I must fulfill my responsibilities in life before I can return what I owe to Heaven. I wish to write down in large characters to help keep a watch on myself:

WHAT DOES IT MEAN TO BE A SAGE OR WORTHY AS OPPOSED TO BEING A MEAN AND PETTY PERSON?

61. From today on, I must sincerely and genuinely follow the advice of the Book of Changes, namely, to “remain lowly to guard myself well,” and to “put myself in accord with the Way and its power”39 like the ancient sages. Only then will I be good enough to get close to realizing the Way. Alas, if a person can succeed in doing these things, even though he die from the cold or hunger, even though he die from capital punishment, these cannot detract from his being a great man. If he cannot succeed in doing these things, even though he be extremely wealthy and well regarded, even though he lives to an extreme old age, he cannot escape the fact of being nothing but a mean and petty person. How can I afford not to reflect on this in my dealings with myself?

62. Today, I was teaching my students the Analects. When we reached the passage, “When a person at forty is disliked by others, he will always be that way,” without realizing it, I found myself in a state of alarm. {23} Here I am approaching forty40 and am so much the object of dislike. How can I afford not to deepen my self-awareness in this regard? What I must resolve to do is to lessen the antipathy between myself and others!

63. This evening by lamplight in my outer southern studio, I was looking over three pieces I wrote back when I was twenty. I found myself overwhelmed with sighs of sadness. The reason is that, in the past, my goal in life was clear, based on the belief that the Way of the ancient sages and worthies could be learned, that it could be attained. Now it has been twenty years of vacillating and temporizing. I have been plagued by frequent illnesses and my physical vigor is steadily declining. Not only can I not reach the point of being a sage or worthy, I cannot even succeed in my attempts to become somewhat of a person who has lessened his faults. What am I to do? What am I to do? Where can I find some fine young men committed to learning upon whom I can strongly impress the urgency of persevering in their efforts?

64. I haven’t accomplished much lately in my learning and moral cultivation, and I’m getting on in age. My life’s goal is not being realized. These feelings of disappointment are inexhaustible. I have no place to hide myself in shame. How distressing!

65. All matters truly have aspects that are hard to bear. The noble person manages each situation no matter what. From this I know how difficult it is to become a noble person.

1428 (36 years old)

66. Today, Hu Jiushao was discussing with me how difficult it is to be a good person while actively involved in the affairs of the world. I can deeply appreciate his point. Ah, whenever one observes the good and {24} bad aspects of other people, one should always turn inward to examine his own self!

67. Today I was reading the Book of Changes. When I grew weary, I put it down and started looking through the Chronological Biography of Zhu Xi. Moved by the former philosopher’s masterful diligence and ashamed of my own good-for-nothing, irresponsible ways, I find myself stupefied and at a loss. What am I to do? I must take my present situation in hand and exert more effort so as to make some headway.

68. On the road today, I was talking with Hu Jiushao about ways of conducting oneself in the world. Hitherto, for my part, I had dared not hope I could reach the ideals of Practicing the Mean, yet for the past several days I have been seriously pondering how I really must take them as my personal responsibility. Then and only then can I be unashamed of this life of mine. However, this is a difficult thing to actually do. Still, I cannot let myself be awed by the difficulties and prefer improper ease. I must straightaway undertake responsibility for this!

69. I stopped my reading and have been thinking about the difficulty of repaying my accumulated debts and about the gloomy prospects of my livelihood. All of this ruminating cannot help but give rise to a calculating frame of mind. Slowly, I become aware that whenever this calculating mind emerges, then I am unable to maintain the focus of my commitment to my program of learning. As for what I have been able to achieve in my life, it has never been more than what it is at present. What is more, my physical vigor is constantly declining. If I continue to take the easy path, letting matters drift, then how can my learning advance? How will I be able to endure this life? Thereupon, to alert myself, I write in large characters to be hung on the wall:

STUDY TO THE BEST OF MY OWN PARTICULAR ABILITIES!

In all cases, I must follow the will of Heaven with respect to good and bad fortune, success and failure, life and death, joy and sorrow. This mind of mine must be tranquil and calm, without the least bit of inner disturbance.

{25} 70. When I got tired today, I took a nap. During my dreams, I had the same recurring fear of finding myself incapable of learning because it was too late.

71. Today I had stern words for Hu Jiushao to the effect that a person must be courageous in his efforts at learning. But this gentleman himself shows no ambition to energetically rouse himself to action, rise above the vulgar crowd, and be above average. Later, on my way home, I felt disturbed by the whole thing. I heaved a deep sigh as I slowly reflected on my exchange with him. I don’t even have enough free time to correct my own faults, how can I correct the faults of others? Alas, does making continual progress depend upon me or upon others? I must exert myself again and again, not allowing myself to be encumbered by external matters!

72. Near evening time today, I went to a neighbor’s storehouse to borrow some grain. I remembered then that I had not yet repaid my former debts. This new debt will only add to what I already owe. Oh, what should I do about this life of mine? Slowly reflecting about it even further, I realized that I must “do what is proper in my given station in life,” and not find fault with it. As Cheng Hao said, “Unspoiled by wealth or power and happy in poverty and low estate, a person who achieves this state of mind is a hero.”41 To reach that state, however, is difficult! Still, I dare not fail in trying to make the effort. If I can be happy in poverty and low estate, then I will not be dissipated in wealth and honor. To be happy nor dissipated whether I am in poverty, low estate, wealth, or honor, I must continually apply the proverbial whip to enliven my sluggish nature. From the past to the present, I wonder how many people actually have reached this state.

73. Early this morning on my pillow, I was thinking how I have not been active in conducting myself in the world. Before the situation will be exactly right, I must take the capacity of Heaven and earth as my capacity and the moral character of the sages as my moral character. Alas, {26} where am I to find someone of like ambition together with whom I can exert effort in this matter?

74. In handling an important matter recently, I was unable to do the best I could and so have been extremely dispirited in thought. At the same time, I have been suffering from chills, the tremors from which at times are strong enough to overwhelm me. As a result, my program of reading has been interrupted. Muddled and dazed all day, I am strongly moved to wonder by what means I can enter the realm of the sages and worthies.

75. Early this morning on my pillow, I was thinking how it is my responsibility to take Heaven, earth, and the sages as my standards of conduct. Consequently, it became clear that Zisi wrote Practicing the Mean in order to discuss their utmost achievements. He also wrote it to raise up the Way of Heaven and earth, that the sage might be their counterpart.42 Alas, he who has not reached the Way of Heaven and has not reached sagehood cannot be called a “complete person.”⁴³ This is the reason why heroes of ancient times persevered in their diligence throughout their whole lives.

76. Today after dinner, I handled a matter in a violent manner. Even though the other person was completely wrong, still, I should have been more accommodating in my response. Deliberating on it, I realized that even though he certainly deserved a harsh reproach, still it was not the loyal minister’s way of doing things.

77. If a person is just able not to fail in his duties to the gods,⁴⁴ then he will not begrudge whatever fate brings him, success or failure, life {27} or death. If one wishes to seek to be like this, there is only the way of “being watchful over oneself when one is alone.”45 The Han Confucian, Dong Zhongshu, said, “In human actions, the extremes of good and evil in a person’s behavior penetrate, interact with, and mutually respond to Heaven and earth.”⁴⁶ Alas, how awesome is the boundary point where Heaven and humans meet!

78. A person must order his mind with principle so that it will be bright, pure, and always alert. Only then will all be right. This is the practice of using reverence to straighten the inner life. Alas, if there is no reverence, then there will be no straightening; if there is no straightening, then a person will stumble in confusion, and, as a result, all his affairs will fail. I cannot but be apprehensive about this.

79. I parted from a friend this evening at Xujia Mountain. On my way home, I was thinking that this whole day, I’ve actually managed to do a few things quite correctly.

80. In all matters, I must make decisions on the basis of righteousness. To calculate on the basis of profit and loss would be wrong.

81. Poverty and illnesses have followed one upon the other. I’ve yet to get ahead in my reading program. What can I rely on to vigorously practice the Way?

82. In the midst of poverty and low estate, sorrow and difficulty, I must be able to stand firmly on my two feet, subdue and regulate the rough, undisciplined sides of my temperament, and make my mind and nature pure. I must, as Confucius said, “not complain against Heaven {28} or blame other people,”47 but forget all distinctions between the self and things, only aware of what pertains to principle and that is all.

83. Today I was reading the History of the Jin Dynasty and was struck that whenever Emperor Cheng saw his advisor, Wang Dao, he always bowed to him. Whenever he visited Wang’s residence, he always bowed to Wang’s wife. I pondered over this many times, then closed the book with a great sigh. This distinguished high official Wang Dao was given such favorable circumstance to serve the ruler as a true Confucian minister, yet his outstanding accomplishments did not go beyond a lackluster fulfillment of duty. The seriousness of his responsibility given to him by his ruler was no less than that of Yi Yin’s to King Tang in the Shang and the Duke of Zhou to King Cheng in the Zhou. Yet, in terms of advancing the emperor and benefiting the people, how could Wang Dao be compared to either of them?

Although he lacked ambition and was content with minor achievements, it was more specifically in the inadequacies of his moral training that Wang Dao was not up to standard. Truly, I believe that a person can be without shame only when he studies vigorously right from his youth, aspiring to reach the ultimate in actualizing his intentions. “Confucius said to his students, ‘Often you say, “My talents are not appreciated.” If your talents were to be recognized, what would you do?’”⁴⁸ He also said, “When of use to the country, to serve, when put aside as of no use, to retire.”⁴⁹ Alas, how can I turn back the westward flying sun of time and vigorously step up my efforts at learning!

84. Today I realized that I have actually benefited somewhat from my poverty and difficulties. It seems people who have never exerted effort in circumstances of poverty and difficulty find that in the end, they don’t succeed and they end up weak and timid.

{29} 85. In teaching others, I must, like Confucius, “by orderly method skillfully lead” them on.50

86. While poring over Practicing the Mean today, I became deeply aware of the essentials of the learning of the mind, and was moved to lament that one’s mind is not so easy to preserve.

87. In my efforts at “mastering myself,” I have wavered back and forth with nothing to show for it all. I’m approaching the state whereby “if by age forty, a person is disliked by others, he will always be so.”

88. Giving deep thought to the various trials of my life, I find I can’t bear thinking back over them all. While leisurely looking over some old papers of mine, I became filled with deep regret that I haven’t advanced any further in my learning, and that my body and mind are both so remiss. How sad, how shameful it all is! So this is what I’m resolved to do today: rise early, wash and get dressed, complete the ceremonies at the ancestral shrine, sit very still with my attire in order, read the writings of the sages and worthies, collect my mind, not allow it to be thrown into confusion by external things, and then sleep at night when I am tired. There is nothing beyond this about which I should worry. As for success or failure, short or long life, each person has his own destiny with respect to these. This is what I must sincerely have faith in.

89. For several days, while keeping to a program of self-cultivation for handling difficulties, I find some order has been put into things. I must make my mind composed and transcend the concerns of being poor or rich. Only then will all be well.

{30} 90. Whenever I examine the historical writings of the past and see how lofty in practice were the men of old, I am immensely affected. More and more I am inspired to rouse myself to be like them.

91. It is when I am faced with the difficulty of making progress in my learning that I realize that aspiring to be a worthy is not easy.

92. The mind is a lively thing. If I am not thorough in my nourishing of it, then the mind cannot help but be shaken and moved by things. Only by constantly settling it down by reading books will the mind not be overwhelmed by external things.

93. Reading over the entries of 1425 of my Record of Daily Renewal51 today, I felt a sense of inner alarm. I followed this up by reading the Analects. Observing the way the sages and worthies taught others through repeated, careful instruction, I am more inspired to rouse myself. I must exert myself more strenuously.

94. Today I got violently angry over a certain matter, and then regretted doing so. I must do as Mencius advised, “maintain firm the will and do no violence to one’s vital spirit.”⁵²

95. After fulfilling my duties, then I should spend time reading books, not allowing my mind for even a moment to overstep the bounds of what is proper.

{31} 96. For several days now, I have succeeded very well in nourishing my vital spirit. I must continue this on a regular basis, allowing for no interruptions.

97. Above I have no teacher, below I have no friends. As for my program of self-cultivation, I have grown more lax with it. How can I bear this life of mine?

98. Today while carefully reading through the Reflections on Things at Hand, I began to understand that the methods used by the sages and worthies to teach people are all included in the prescriptions and strategies of this book. Still, the strength of my own learning is not up to snuff, with the result that there is no limit to my narrow-mindedness. Where can I find a good friend who will read this text with me, clarifying in detail its meaning, so that I can rely upon it to help me restrain myself and deal with affairs?

99. Cut out bad habits and “daily renew” myself!

100. Refine and purify my whole mind in order to face the gods!

101. For the past ten days, I have been neglecting my studies and moral cultivation. Even in my sleep, I let out frequent sighs of frustration. While teaching my daughters the Analects today, I was moved by the subtle and profound words of the Sage. Frightened, I found myself moved to step up my efforts. Now where can I find a good friend to help me realize this ambition of mine to reach sagehood?

102. Today I ran into an old friend along the road whose hair was already streaked with gray. Without thinking, I asked his age, with a sense of sadness for him. He replied that he had just turned forty. Then he, {32} who all the while had been scrutinizing me, noted that my hair too was turning gray. We grew increasingly saddened. It was a long while before we parted. Later I thought how life is so disappointing: there is only this getting old and growing weak. How true the expression that when one is young, one doesn’t exert effort, and when one is old, there is only sorrow. When I returned home tonight, I recorded all this, sitting by the eastern window. Alas, it might be impossible to read all the books in the world, but how could it be impossible for me to succeed in becoming a noble person!

103. I was away from home for a few days, cutting bamboo at the site of my new dwelling place. This evening I returned home and my wife informed me that, “Last night I dreamed that an old man leading two followers passed by and stopped at our gate. He ordered one of the followers to enter and inquire whether you, Yubi, were at home or not. I answered that you were not. The follower said, ‘Tell him Confucius came here to pay him a visit and teach him how to advance in his learning.’” When I heard my wife recount this, I was at once alarmed and apprehensive, excited and overjoyed. In gratitude, I got up repeatedly to pay my respects to Heaven and earth. I felt shivers go up and down my spine on account of this. From now on, how dare I not make my mind and vital spirit calm, and fully concentrate on my learning and moral character? How dare I be stingy with my energies, worn-out and inferior though they may be?

104. Going to my new dwelling to teach today, I felt extremely pleased with myself that I’ve made some new progress in my learning.53

105. When I heard of the misdeeds of a friend today, I became more watchful over myself and devoted more real effort to my own practice.

106. Today I was reading the Book of Rites. When I got tired, I went to bed. There, thinking about the hardships I’ve experienced in my {33} life, I found myself more and more lamenting the fact that learning the way of the ancients is not easy.

1429 (37 years old)

107. Today, I was reading the Digest of the Recorded Conversations of Zhu Xi. Alarmed, I anxiously worried that if I make no progress in my learning and moral cultivation, then how will I be able to conduct myself in the world.

108. If there is even the tiniest bit of the Way that I have not exhausted, then I have cut myself off from Heaven.

109. Today, I have been sitting outside my gate, my table covered with diagrams and books. Surrounded by my students, I take advantage of the shade of the trees and enjoy the cool breeze. The vital impulse54 of the manifold things fills my view. The beautiful mountain stands as guest and host. Contemplating this glorious view, I experience a great sense of expansiveness.

110. Early this morning lying on my pillow, I was carefully reflecting on the fact that I have made no recent progress in my learning and moral cultivation, and that the time has suddenly grown late. Looking back over my life, I feel it is all blurred like a dream. How can I bear these regrets? From today on, I must deeply treasure even the smallest bit of time and not repeat my former mistakes.

{34} 111. Reading the Reflections on Things at Hand today, I gained much insight. As a result, the mean and stingy feelings inside me were transformed into a state of expansiveness.

1430 (38 years old)

112. This evening there was a heavy rainfall that leaked through the roof, leaving not one dry place in the house. Nevertheless, I remained composed in my thoughts all the while.

113. This evening, as I was sitting in silence, I thought how I have made no progress recently in my learning. My friends, too, have been unable to advance in their learning. This must be the meaning of the expression that “the Way declines with each day.” I remained lost and listless in my thoughts for a long while after.

114. If in one’s moral practice a person nourishes the fundamentals of the self, that person will be effective in the ordinary matters of everyday life.

115. Today, I was harvesting the rice fields around Qingshi Bridge. On my way to and from the village, I felt a tremendous sense of joy with all that was around me.

116. The late-year crop of rice has turned out to be a poor harvest. This evening on my pillow, I’ve been thinking what sore straits I’m in with respect to household necessities and how I cannot concentrate on my reading. After restlessly tossing and turning for a good long time, unable to sleep, I came to realize that extreme poverty and suffering strengthen a person’s will and mature his sense of humaneness. I dare not fail to keep exerting myself!

117. The past several nights we have lacked oil for the lamp, so my poor wife has been burning firewood to provide light for my reading. This {35} evening I was reading from Zhu Xi’s Collected Works. I derived great benefit from reciting passages from it aloud. Then I spent time teaching my students the very last passage of the Mencius text, where he traces the history of the transmission of the Way from earliest time, ending with the question of who will assume the responsibility for its transmission in the present. I found myself immensely affected by it, wondering what answer I would give. Later, at bedtime, I was reading the Biographical Account of Cheng Hao. After all this reading, I found my usual dim-witted nature roused and enlivened.55

118. On the road today, I was reading the Records of the Words and Deeds of Eminent Officials of the Song Dynasty. On my way home, I lay down in the grass on the other side of the stream. I quite enjoyed sitting by the water, reading my book. It all had the flavor of a quiet existence beyond the dusty world.

119. Tired from reading in the main hall, I strolled around the rear garden and back. Returning, I took up my lute and played a few tunes. At that moment, I experienced a great sense of expansiveness. Today, with the sun so bright and the breeze so gentle, I know of no other happiness between Heaven and earth!

120. Lying on my pillow early this morning, I felt deep remorse for my obstinate and mean ways. By chance, these lines came to me: “The point is not that other people are hard to change, but truly that my own moral character is not up to par.”

121. What is required of my behavior is that I dare not fail to fully realize my allotted portion⁵⁶ in life. As for considerations of profit or loss, success or failure, they should not enter into my calculations. Rather, I must constantly work on making this mind of mine free and untrammeled.

{36} 122. These are things I should work on: to stay constant and vigorous in my efforts to “hold the will firm” and to devote myself to eliminating the imbalances of my natural temperament.

1431 (39 years old)

123. While strolling in the garden today, I found the vital impulse of everything around me57 especially pleasing to behold.

124. Content in poverty and delighting in the Way—this is what it means to be a noble person.

125. Today I met with an adverse circumstance and got violently angry. Reflecting on it afterwards from the vantage point of moral principle, I realize that all too often I am lacking in moral character and concentrate too much on criticizing others. What is more, people take time to change, and even then, a person cannot avoid there being some occasions of backsliding. Alas, how difficult is the Way of the Mean!

126. Lately I am increasingly aware of the difficulties of being a mature human being. I don’t feel like I have made any advancement in my learning and time waits for no man. What am I to do? What am I to do?

127. Tonight on my pillow, I have been thinking how both Zhu Xi’s Collected Works and Practicing the Mean revolve around considerations of cultivating the body, mind, nature, and emotions. All this I find to be of great interest. Yesterday, I wanted to write down a few lines of cautionary advice to myself and so wrote: “With a temperament that is mild and peaceful, I have the means with which to overcome the recalcitrant and narrow nature of my mind. Thereby I can hope to make some slight {37} progress in my learning.” Today I continued writing with this advice: “If I wish to make progress, I know of no way to do so other than practices of ‘holding on to reverence’ and ‘plumbing principle.’” More and more lately, I’ve felt how apropos these two practices are. Further exploring them in Zhu’s Collected Works, I find them all the more compelling.

128. This evening, I was thinking about the seriousness of the trust received from my father and teachers, and the depth of the expectations of my colleagues and friends. Trembling in fright, I have become even more apprehensive. I wish to have the means to root out human desires in myself, only I still don’t know the exact method.

129. These past several days I have had some feeling of being more effective in handling difficulties. But early this morning on my pillow, the first day of the sixth month, I’ve been thinking how time is flying by and still I haven’t established myself in my life’s calling. I can’t help but heave a sigh of lament.

130. Today is the fifth day of the seventh month. In my well-lit and tidy studio, I have been practicing the calligraphy of the famous literatus Zhong Yu. Ah, I’m in an excellent state of mind! As long as I am personally engaged with my brush and ink slab, and with the diagrams and writings of the sages and worthies, I am unaware of my actual condition—that of poverty and low estate, of sorrow and difficulty.

131. When a person meets with sorrow and difficulty, he must manage them with a calm mind and relaxed spirit. As soon as any resentment arises, it is certain to result in “complaining against Heaven or blaming other people.” It is just at this time that a person sees the strength of his learning. I really must exert myself.

132. In the midst of poverty and distress, I am entangled by all kinds of matters. Although it is like this, I still must exert effort. On one {38} hand, I must manage the difficulties; on the other hand, I must still try to advance in my learning.

133. Since last night, the twelfth day of the seventh month, I have lain awake on my pillow considering what extremely sore straits I’m in with respect to my family’s livelihood. I feel so incapable of dealing with the situation. Turning it over and over in my mind, I cannot come up with any solution. Now I find it’s already well into the morning and still I haven’t gotten up. Ruminating a while longer, I finally came up with something: namely, there is no other clever way out except to follow along with my given allotment in life,58 economize in my expenses, and be content in poverty—that is all. I vow that even though I “die from the cold or from starvation,” I won’t dare change this basic resolve of mine. Thereupon I got out of bed with a feeling of joy. I understand even more deeply the meaning of the passage, “To be mature in your efforts, you must go through this discipline through hardship.”

134. Late last night around midnight, I was thinking how time is passing by and I’ve made little progress in my life’s calling. Tossing and turning in bed, I couldn’t sleep until the arrival of dawn.

135. In all matters, I must first judge myself!

136. This evening I was reciting the Biographical Account of Cheng Hao and found myself immensely affected by it. Whenever I came to a place that resonated with me, without realizing it, my hands and feet moved in joyful response.⁵⁹

{39} 137. These past several days, I’ve found my practice of rectifying the mind to be rather meaningful.

138. Last evening, on account of being simultaneously bothered by poverty and illness, I couldn’t concentrate on my reading and couldn’t help feeling restless inside. After deep reflection, I realized that what is required is to direct my moral efforts right at this very problem spot, make myself composed inside, and, in every situation, to progress in my learning according to my given abilities. Then all will be as it should be. Otherwise there will be places where I will fail. Practicing the Mean reminds me that, “The noble person can find himself in no situation in which he is not at ease with himself,” but this is a difficult thing. And yet, it is herein that one sees the difference between the sage and the ordinary person. I cannot but exert effort in this regard. Whenever I “complain against Heaven or blame other people,” it is only because I have not yet penetrated this stage of self-realization.

139. This evening, I was discussing with my students Master Zhu Xi’s set of poems entitled, “Letting My Feelings Arise While Resting in My Studio.” In the spirit of Zhu Xi’s professed aim in composing them,60 I used them as cautionary guides. The emotion in my voice rose and fell in cadence with the poems’ rhythms. We were all immensely affected by them.

140. A wise man of old said, “The body and the mind must have a secure place to settle.” For if the body and the mind have no secure place to settle, then in the midst of everyday life, they will be disturbed by {40} considerations of nothing but profit and loss. This indeed is something words cannot fully explain. It is in silence that a person must come to know it.

1432 (40 years old)

141. In the late spring, I stroll outside my garden. As the Great Learning described, “The mind is expanded and the body is at ease.”61 How apropos these words are!

142. My impoverished situation is already at its extreme and I cannot support myself. At the same time, illnesses add to the difficulties. Even so, I am content with my lot and do not dare permit thoughts of “complaining and blaming.” Since I have the means with which to make further improvements in my learning and to strengthen further my resolve, I dare not fail to exert myself to do so.

143. Today while resting, I read some of the poetry of Shao Yong. Subsequently, I fell into a deep sleep. When I awoke, my state of mind was quite excellent, just as Shao himself described in a poem, “no less than had I been enfeoffed or awarded money.”⁶² Even though I am extremely impoverished, that is my fate. But it cannot destroy this present happiness.

144. Today, I realized that there is a vast difference between my present understanding of the Reflections on Things at Hand with that of former days. Inside, I feel free and untrammeled, as if a chronic disease had finally left my body.

{41} 145. How lovely it is today to behold the vital impulse of all the various plants!

146. Today with the sun streaming in my window, I have been personally engaged with my brush and ink slab. Inside I feel extremely pure and refreshed, such that I completely forget that my body is in such sore straits. Shao Yong said, “Even though I am poor, it does not affect the lofty peace I enjoy each day.”63

147. Whether fate brings success or failure, short or long life, I will follow Heaven in any case. I will behave according to my sense of righteousness and that is all.

148. This evening I was chanting poetry in the moonlight, strolling alone in the shade of the trees. From time to time I would rest against a tall bamboo tree, enjoying the pleasant breeze softly blowing my way. The human realm being silent and my mind extremely mellow, there was nothing of what Shao Yong called “matters that assault the mind.”

149. Today when I got tired, I napped for a while. Then I got up and wrote out some maxims from the wise men of old. In my well-lit and neat studio, with a gentle breeze softly blowing my way, I don’t know what further happiness there is between Heaven and earth. How fortunate I’ve reached this point!

150. Yesterday I learned another method of managing difficulties from reading Zhu Xi’s Collected Works. This evening on my pillow, I have been carefully considering the fact that if I do not go through this discipline through hardship, then truly I cannot succeed in becoming a mature human being and will only increase what I am already incapable of doing. How could these just be empty words!

{42} 151. These past several days, I have been extremely aware of the excellence of the word zhong , “the mean.” However, to realize it in practice is difficult. Nevertheless, I must still exert effort to try. Shao Yong’s poem says:

Those who lift mountains and excel in the world are called talented and powerful

But when it comes to understanding deeper realities of life, they do not have the least bit of superiority.64

1433 (41 years old)

152. Evening is approaching on this first day of the new year. I find that both my mind and my vital spirit are at peace. From today on, I must step up my efforts to improve my learning and moral character.

153. Today I wrote this poem, “Difficulty at Its Extreme”:

Difficulties I am willing to accept as part of life,

But I never thought they would be as extreme as this.

As for my future, I will follow Heaven in all respects.

What good would it do to worry too much about it?

I also wrote:

The original mind is completely responsible for that which comes from the interior self;

As for what comes from the outside, that is all up to Heaven.

154. Early this morning, how wonderful it was to observe the vital impulse of the flowers. Now after breakfast, however, my state of mind has become rather unhappy, due to the extremely sore straits I’m in. Seeking a {43} way to understand and solve the situation, I discover the only thing I can do is strengthen my moral character. Success and failure are not things over which I have control.

155. My walk alone among the hills today was quite enjoyable. The vital impulse of things was richly displayed. Every now and again, I would go up to the top of the ridge and look all around me. Overwhelmed with joy, I wished to write a poem entitled, “The Whole Expansive View from a Mountain Top.”

156. What I should do when trying to manage difficulties is only to follow the words of Confucius: “Let his words be sincere and truthful, and his actions honorable and careful.”65

157. Early this morning, how enjoyable it is to observe the vital impulse of things. The waning moon is still in the sky, the dew-drenched flowers fill my view. The subtle appeal of this scene is not something words can describe. On the pillar in my eastern studio, a scroll reads:

The flowers outside my window suit my inner feelings.

The books on my desk delight my moral mind.

158. To lodge my body in the realm of natural ease and noncompetitiveness, to allow my mind to roam in the sphere of contentment and non-disturbance, every day to take the excellent words and fine behavior of the sages and worthies and be enriched by them—wouldn’t all this constitute some progress!

159. “I do not complain against Heaven nor do I blame other people. I study things on the lower level but my understanding penetrates {44} to higher things.”66 Who but a sage would appreciate the meaning of these words of Confucius?

160. If a person is unaware of his defects, that is all right. If he is aware of them but not courageous enough to subdue them, then he causes his situation to worsen daily. How could this be all right? This failure to “make firm the will” was cautioned against by Mencius long ago.

161. “Neither forgetting nor helping to grow”: recently I have come to know something of what this dictum from Mencius means. If Heaven would grant me some additional years, I still could make some progress. Success or failure, gain or loss, they are not for me to consider.

162. Sorrows and difficulties are good for one’s practice of self-cultivation. This is what Mencius meant when he said, “we thrive from experiencing sorrow and calamity, and perish from comfort and joy.”⁶⁷ Still, for those whose strength of learning is weak, there are few who are not exhausted by it all. Alas, if the wood used for making pillars and beams cannot stand up under wind, ice, or snow, how can it sustain the weight of the roof it was meant to support?

163. A real man⁶⁸ ought to stand out above all others in the world.

164. It’s the twentieth day of the third month. After breakfast, I did some teaching. As last night’s rainstorm was just clearing up, the vital impulse of things filled the whole scene. I found it all extremely delightful. I read the Spring and Autumn Annals until close to noon. The {45} rain-freshened scenery being so pleasant, the day leisurely lingered on, while Heaven and earth seemed so expansive and distant. Still, my sick body has completely exhausted its vital energies. Unable to avoid the cold and hunger, I just try to do what I can with my allotment in life. I am moved to write two lines of poetry:

I do the best I can with whatever is at hand, enjoying the time I have.

Who says life, for the most part, is unsatisfactory?

165. Tonight on my pillow, I have been reflecting on my lack of success in rejuvenating my vital spirit69 so that I can advance in my learning.

166. This evening, I have been sitting here thinking how fortunate I am whenever I can achieve even the least bit of peacefulness within myself and my household. Even though my poverty is extreme, I accept it as my lot in life and that’s all. Confucius said, “A person who fails to understand Heaven’s will for him lacks what it takes to be a noble person.”⁷⁰

167. This evening in my eastern studio facing the moon, where flowers and bamboo grow mixed together, I find the clear view quite lovely. I have been listening to my students recite their lessons, the sounds of which provide me pleasure. From time to time, I wander outside for a stroll. The shade of the trees in the clear evening has a genuine appeal of expansiveness.

168. Last night, as I was thinking about past times, the recollection of events over the years and months deeply saddened me. Today, {46} considerations of time are again on my mind. Alas, I have not yet established my moral character, yet time races quickly by until now it is quite late.

1434 (42 years old)

169. A Confucian of old once said, “The Way and its principle are ordinarily and uneventfully displayed.” How true these words are! Isn’t the meaning of the words “ordinarily and uneventfully displayed” just this, that when too hasty, you fail; when too slow, you fail? Lately it has become more and more evident that it is like this. Hence, when I compare the present state of my mind with that of former days, I find it has gradually become more settled. However, what I find lamentable is that for more than a year now, I have had to set aside my books because of an eye ailment.

170. In managing important matters, I must exercise the greatest care!

171. Early this morning on my pillow, I was thinking how most aspects of my personal practice do not measure up to the sages and worthies. Up to now, I have been unable to manage self-control. So I wish to write in large characters the following four words in order to urge myself on: DON’T DARE BLAME OTHERS!

1435 (43 years old)

172. Because of an eye ailment, I haven’t dared do much reading. For a while today, however, I recited some poems from the Book of Odes. I was strongly moved by the depth of meaning in them, though I dared not read for too long a time. Being thus limited, I found myself sighing in frustration for a long time.

{47} 173. Spending time looking over some old papers of mine from twenty-eight years ago, I find matters seem blurred as if in a dream. I am overwhelmed with painful recollections.

174. Today I was reading a letter of the Tang Confucian, Han Yu, to his friend Li Ao. In it he pours out his heart about being out of favor at court, unappreciated, and poor. I found myself greatly moved by it.

175. Today I was reading essays by Han Yu. Then I got tired and went to sleep. In my dreams, I confusedly thought I was back in the time of my youth. Overwhelmed with feelings of sadness, I awoke. How true that I cannot recover the powers of my past days, but still I must every day assume responsibility for the Way and its virtue.

176. Today, the first day of the fifth month, I read some more essays by Han Yu. The brightness of the sun fills the window screens, a clear breeze penetrates the house, flowers and grasses spill over and fill up the verandas—this secluded scenery is so lovely!

177. From time to time today, I go out for a stroll, resting in the shade of the trees, benefiting from the cool breezes there. How very enjoyable it is!

178. Today, the twenty-first day of the seventh month, I was facing the fields, lecturing and reciting. As evening approached, I wandered around beyond the fields with my walking cane. How very pleasant it all was!

179. Today I was reading Zhu Xi’s Collected Works and found myself greatly affected by it.

{48} 180. Today, the twenty-ninth day of the twelfth month, I made the year-end sacrificial offerings to my ancestors. The whole day I have been much saddened that students of the Way are so few and those with strong commitment to sagehood even fewer. Great is my worry over the ways of the world!

1436 (44 years old)

181. Master Zhu Xi said, “Nourish the self in a leisurely but profound manner.” How excellent are these words!

182. Today I was reading the Records of the Words and Deeds of Eminent Officials of the Song Dynasty. I gained much insight from the part where Yang Shih, in discussing the famous scholar Su Shi, said, “What the noble person cultivates is not allowing a rude and perverse disposition to develop in himself.”71 Alas, since my will is not master of my vital spirit, as Mencius advised, my moral practice keeps getting interrupted. How extremely difficult it is to become a sage or worthy!

183. For several days now, I have been reading selections from the Written Legacy of the Cheng Brothers, which I have found to be extremely valuable. I am led to reflect that the words of the two Master Chengs can truly be considered the transmission of the Way of the Sages. How is this? Because the manner in which they explain the Way and principle is neither too lofty nor too vulgar; neither too insistent nor too easy-going. Their words are as mild as those of the Master, Confucius. Reading them naturally makes a person’s mind and vital spirit peaceful, and eliminates all the myriad ratiocinations of the mind.

184. When I got tired today I took a nap. When I awoke, I came and sat here in the eastern studio to read from Zhu Xi’s Collected Works. {49} The sky is bright, the day long; the bamboo trees are luxuriant, the clear view pleasant. I’m in a very happy mood.

185. Today I was examining the Recorded Conversations of Zhu Xi. Preoccupied with the Way as presented therein, I found myself unaware of the coming of old age, the declining of my vital energy, and the frequency of my illnesses.

186. To nourish and care for the mind and also not allow it to be overwhelmed by external things are two things both apropos to the daily exertion of moral endeavor.

187. During a dream in the middle of last night, I found myself deeply vexed that I’ve as yet made no progress in my learning and I’m now old with no accomplishments. Weeping bitterly, I awoke.

188. Today I was out roaming among the banks and slopes until I reached the bottom of a ravine. I sat there for a long time, facing the sun, finding it extremely pleasant. Examining and scrutinizing my body and mind, I was fortunate to find some slight progress has been made.

189. Today I took a leisurely stroll outside the village. With a copy of the Written Legacy of the Cheng Brothers in hand, I slowly walked from Houfang Gully past Datung Spring. Gazing at the mountains and enjoying the stream, I returned by way of the gorge. I rested there for a long while. Using a stone for a pillow and the grass for a mat, I fell asleep. The warm sun dried my clothing, the bubbling stream cleansed my ears. It all had the nice result of making me feel that I too had been participating in the spring bathing rites celebrated in the Analects.72

{50} 190. Tonight on my pillow, upon examining myself, I found I have made some improvement. So I want to write these four sayings down in large characters to paste on the walls of my east-west studio:

“TOO MUCH TALK HARMS THE WAY!”

“GOOD PEOPLE HAVE FEW WORDS. HASTY PEOPLE HAVE MANY WORDS.”73

“HAVE NO DEPRAVED THOUGHTS!”

Shao Yong’s CHANT OF FOUR WRONGS.
The ear listens to nothing reckless,
The eyes look at nothing that is wrong.
The mouth speaks nothing that is reckless.
The mind considers nothing that is wrong.⁷⁴

191. Last night on my pillow, I was thinking how lately I have made no progress in my learning and moral character. I tossed and turned, unable to find rest. It was only with the crowing of the cock this morning that I fell asleep.

192. When I read where Zhu Xi said he did not make any significant progress after he was sixty, I felt lost and beside myself.⁷⁵ Alas, the days and months pass away and I cannot recapture them.

193. Today I was looking over the Records of the Words and Deeds of the Song Confucian Masters. Alarmed, I found myself greatly moved inside. More and more I am inspired to move ahead, so much so that I’ve become unaware of the decline of my vital energies and how exhausted I am from my illnesses.

{51} 194. It is the eleventh month of the year. I have been passing the nights with only a single-layered quilt. The cold has been extreme and my stomach full of pains. I added a summer curtain for an extra layer. Nevertheless, all the while I’ve remained free of the least bit of resentment toward my poverty.

195. Today I took a leisurely stroll outside the gate then returned. Master Cheng Hao said, “Happiness consists only in being at peace inside.” To be sure, these are wise words!

196. Lately my body and mind have been rather tranquil. This would seem to mark one further step of advancement in my learning and moral cultivation.

197. I spent some time today looking over some old papers of mine. Unexpectedly I came across something I had written about the Song scholar Hu Anguo. In it, I expressed admiration for the way his fame had spread throughout the world, how he had obtained high positions in government, and how he had carried out in practice whatever he learned. After reading this, I was overcome with painful feelings that I had set him up as a model back then but never succeeded in accomplishing what he did.

198. Tonight on my pillow, I was giving careful thought to the fact that I must make progress from this moment on and dare not cut myself off from Heaven. In success or failure, gain or loss, I must follow Heaven’s will. Even if I die of starvation in a ditch, I must not forsake my moral character.

199. Recently it has happened frequently that I have awakened from my dreams around the fourth or fifth watch (between 1:00 and 5:00 a.m.) and found myself vigorously scrutinizing my body and mind, and thoroughly examining the principle of things.

{52} 200. There is a saying by Cheng Yi, “There are events in the world which might cause joy or provoke anger. If a person reacts with more than what is called for, then what a waste of effort!”76 How true these words are!

201. A wise man of old said, “The Imperial carriage competes in speed with the ox cart; the phoenix competes for food with the kite owl. Precious jade worth cities and broken pottery tiles clash against each other; the noble person vies in strength with the mean and petty person. Not only is the latter incapable of overcoming the former, he also should not be allowed to.”

(There are no entries for 1437–1448.)

1449 (57 years old)

202. On the night of the seventeenth day of the first month, I dreamed that a piece of jade produced orchid-like blossoms that filled the whole ground.

1450 (No entries for this year.)

1451 (59 years old)

203. What I depend upon is Heaven; what I trust in is its will for me.

204. On the night of the second day of the eighth month, I dreamed that there was a complete eclipse of the sun. When I, Yubi, breathed {53} fire into it from the side, it flamed up immediately, its full brilliance thereupon restored.

1452 (60 years old)

205. Early this morning, the fourth day of the month, I have been copying over some old papers of mine. The morning sun is right at my window. With a background of autumn flowers, bright sunshine, a gentle breeze, and the shade of trees, my thoughts become open and expanded.

1453 (61 years old)

206. As Cheng Yi said, “If one cultivates himself, he will attain a sense of his oneness.”77

207. Today by the pond, I was reading two or three passages from the Compilation of Exemplary Biographies to Alert the Self, which I found extremely valuable. More and more I understand why a person must take becoming a sage or worthy as his personal responsibility.

208. I have made some slight progress in my study of the Book of Changes. However, I regret that my vital energies are declining and that I have not much time left in my life. The only thing to do is exert effort according to my given abilities, thereby completing the remaining years of my life in this way.

209. Myriad are the sizes and shapes of mountains. It is up to the beholder to grasp them in his own way. Myriad are the shapes and forms of literature. It is up to the writer to find the one most suitable for himself.

{54} 1454 (62 years old)

210. Reading even a small bit of an official memorial to the emperor makes a person tremble in fear. Alas, honest criticism cannot be disregarded by anyone!

211. Today I have been thinking how to reach the principle of being at ease in all circumstances. As long as there is any breath remaining, a person must not tolerate the least bit of negligence with respect to his effort of the will. How can I use the excuse of old age to feel wearied by events!

212. For several days now, I have been thinking how I’ve passed the days of my life as a fake.78

213. Today I talked with my students for a long time, generally encouraging them to care for and cultivate the root of their true selves, not allowing the germination of even the tiniest sprout of concern for selfish gain.

1455 (63 years old)

214. Late in my life, I have come to understand how truly beneficial for reading and guidance are the various histories. I only regret that there is not much time left in my life to devote to them.

215. I received a letter from Mr. Wu Heng of Jiangxi province, telling me that my former student, Cheng Yong, has received an order from the prefect, the Honorable Mr. Wang, to go borrow a copy of Zhu Xi’s Classified Conversations from the former chancellor of the National {55} University, Hu Yan. He is to make a copy of it, then have it printed so as to spread this outstanding learning for posterity’s benefit. I was overwhelmed with joy at hearing this, but regretted that I probably won’t live to see the completion of this grand undertaking.

216. Today by the eastern window, I have been personally engaged with my brush and ink slab. I take pleasure in the saying, “When a person’s learning has reached the point where he does not blame others, that is the perfection of learning.”79

217. Having finished my bath, I sit by the eastern window personally engaged with my brush and ink slab. The breeze passing through the bamboo trees wafts over my desk, while the shade of the trees surrounds me.

218. Reading formal impeachments of government officials makes a person tremble in fear. I give some to the students to copy.

219. Before noon today, I was tending my garden. In accordance with the principle of poverty and low estate, of course, I dare not shrink from hard work.

220. Today, I wandered alone to the far side of the stream for so many steps, and then returned. There was no one to accompany me.

221. The height of humaneness is the ultimate of righteousness.

{56} 222. Observing the goodness and evil of others leaves a person with nothing but to turn inward and reflect upon them in himself.

1456 (64 years old)

223. This is the first day of the second month. Last night, I had a dream that I was watching the rising of floodwaters with three other people. We had intended to go together to visit Master Zhu Xi, but the tides prevented us. Overwhelmed with sighs of lament, I awoke. I then composed the following poem:

Though myriads of autumns separate us, we share deep feelings between us.

Unable to part, I do not understand the state of mind I’m in.

The golden cock suddenly announces the dawn at the spring window.

With regret, my injured spirit gives out a cry of sorrow.

224. I came across this passage from the Book of History that I find helpful: “The good person, in the pursuit of goodness, finds that there isn’t enough time in life. The bad person, in the pursuit of what is not good, likewise finds there isn’t enough time.”80

225. To try to gain utilitarian advantage is to lose it; to forego utilitarian advantage is to gain it.

226. “Awakening from a leisurely nap by the window, my mood is just as if I had been enfeoffed or awarded money.” As for this line by Shao Yong, there is no need to phrase it this way. Master Zhu Xi’s expressing it as “the nourishing of the self in a leisurely but profound manner” is better.

{57} 227. Fu Mei sent some noodles to me.81 The poor scholar is one who has undergone the discipline of mastering himself in order to fulfill the claims of righteousness.

226. I must deal with the multiple aspects of life by having no selfish mind of my own.

1457 (65 years old)

229. The Three Bonds⁸² and the Five Constant Virtues⁸³ represent the primal forces of Heaven and earth. This holds true for the family as well as for each individual person.

230. Zhu Xi said, “For every day that one is still alive, that day he must undertake his particular responsibilities.”

231. While randomly picking flowers at the far end of the stream today, I became nostalgic about old friends and thought of two lines:

By chance, I am at the place once visited and enjoyed with old friends.

We picked flowers at the bend of the stream and delighted in the spring waters.

232. Whether in activity or quiescence, in speech or in silence, there is nothing outside the sphere of a person’s moral effort.

{58} 233. Roaming on the far side of the stream today, I picked some flowers. The late spring weather was such that I was filled with pure joy.

234. After taking a look at the flooded fields today, I returned home late. Along the way, there was a heavy downpour of rain. Then the rain stopped and the moon appeared. My clothes were soaking wet, but such a thing is inevitable when one’s lot in life is one of poverty and lowly estate.

235. To do quiet sitting when one is all alone is not so difficult. What is really difficult is living in the wider world, responding to its needs.

236. Whenever I try to rush matters, they end up spoiled.

237. Cheng Yi said, “Not to continue studying is to grow old and feeble.”84

238. On the night of the twenty-fifth day of the fifth month, I dreamed that Confucius’ grandson paid me a visit, saying, “I’ve come here commissioned by Confucius.” The two of us were moved to tears; then I awoke. Even now, I can still distinctively remember his features.

239. Master Hu Anguo said, “In responding to the affairs of life, one should be as floating clouds and flowing waters, at ease with whatever one encounters.”⁸⁵ He is most certainly right.

240. While resting today, I was reading passages from Exemplary Biographies to Alert the Self. In alarm, I scrutinized my own behavior. I must be stricter with myself in efforts at self-control.

{59} 241. Do not injure a sincere heart with vain hopes nor harm one’s primal spirit with too much formality.

242. I spent this evening sitting by the gatehouse, watching the moon shining on the wu-tong trees and enjoying the clear breeze softly blowing this way.

243. A person must understand that all human life has already been settled. What end does it serve to waste your energies trying to plan everything to be like you want?

244. It is good planning when the intentions of Heaven are in accord with the times and circumstances. It is a good arrangement when human feelings are content with their lot.

245. Just consider this night when the wind is howling and the weather is freezing cold! Who is the man at the door with his steadied stance, secure amid all the chaos?

246. On the night of the tenth day of the twelfth month, I dreamed that a clear breeze swayed the tall stately trees of the myriad households.86

1458 (No entries. Year he went to Beijing for an audience with the Emperor.)

1459 (No entries for this year.)

{60} 1460 (68 years old)

247. A person should not be too calculating about any matter. Each person’s life has its own fixed lot. In conducting himself, one cannot but “be watchful over himself while alone.”

248. Reading some historical writings over the past several days, I have increasingly come to understand that self-recollection is one of the most important things in my moral practice.

249. As Confucius said, “A wise man lets neither men nor words go to waste.”87

250. Putting in order my Life’s Journal today, I find painful recollections assail me as I do.

251. A person must respect himself!

252. Confucius said, “I do not complain against Heaven or blame people. I study things on the lower level but my understanding penetrates to higher things.”⁸⁸ I must treasure this saying for the rest of my life.

253. I had a dream in which someone told me, “A person who sets limits for himself will make no progress in developing his moral character.” He furthermore said, “One who is aware of his own imperfections is capable of receiving important responsibilities and reaching great heights.”

{61} 254. Every day I must practice doing what is right. Good or bad fortune, fame or disgrace are not things I can calculate. Rather I must follow what Heaven has ordained for me.

255. After eating today, I took a leisurely rest by the eastern window, feeling like one of the worthies of high antiquity.

256. I dreamed that I was chanting a poem that went:

Again I tell you, do not cut the trees in front of the eaves of my house,

Rather, listen to the Red Apricot Song in my lofty hall.

257. I had another dream that went:

“Loftily he rests amidst the white clouds in his high tower.”

1461 (69 years old)

258. After eating today, I was tired so I took a nap. I dreamed that Master Zhu Xi and his son graced me with a visit.

259. Most people are alike in wanting to rush toward the powerful and famous. The noble person is alone in preferring to honor the virtuous.

260. I dreamed these lines of poetry:

Generally we understand the meaning of the east wind,

It is just springtime with crows and magpies along the bridge.

261. Leisurely resting by the window today, in the shade of trees in the clear daylight, I wonder how Heaven and earth can be so expansive and far-reaching.

{62} 262. Today I took an outing to Houfang Gully where I climbed to the top of a hill and sat on a massive rock. Everything around me gave me great pleasure. I would like to build a pavilion right here called “A View of Flourishing Nature Pavilion” to save me the trouble of climbing up and down. Evening time, when I finally left to return home, I noticed the sliver of a new moon shining above me.

263. Today I have been leisurely resting in my new studio. As the late day sun shines brightly through the window, I find I’m in a good state of mind. Because the “Way and its principle are ordinarily and uneventfully displayed,” I should not be too purposive about things.

264. If another person treats me with deceit and stinginess, I shall try to treat him with fairness and openness.

1462 (70 years old)

265. This morning I was reading Journal entries from last year and the year before. When I grew weary I took a nap. Lying on my pillow, I carefully considered how the strength of my learning is limited to just this measly bit. My vital energies grow more enfeebled and weary with each day. Whether I look up or down, I find I am disappointed that I’ve wasted so much of my life in this world.

266. The Book of Odes says, “We should be apprehensive and careful as if we were on the verge of a deep gulf, as if we were treading on thin ice.”89 Only now that I am seventy-two years old do I understand the meaning of this. Truly, to emulate the worthies is not an easy thing to do.

267. This evening, quietly resting in my chamber, I had some profound insight to the meaning of Zhou Dunyi’s phrase, “one is vacuous {63} while tranquil, and straightforward while in action.”90 However, to exert effort during times of activity is not especially easy to do.

268. Master Cheng Hao said, “Most of those in the five relationships have somewhat failed to fulfill their functions.”⁹¹ How excellent are these words!

269. I was reading where Zhang Zai said, “When a person’s learning has reached the point where he does not blame others, that is the perfection of learning.”⁹² It reminded me of something Confucius had said: “I have heard such words, but I have not seen such a person who has realized them.”⁹³

270. Today I was reading the Diagrams to the Yi Rituals and also examining old entries in my Journal. When I grew weary, I took a nap. I recalled that Master Cheng died when he was seventy.⁹⁴ This humble self of mine is seventy-two. What am I to do? What am I to do?

1463 (71 years old)

271. Last evening on my pillow, I was engaged in quiet reflection. I resolved that I would spend the rest of my life engaged in learning to be a sage and nothing else.

{64} 272. I have been reading several passages from the Written Legacy as the light of the late afternoon sun brightens the room. My absorption in the words of Master Cheng Hao is as if I had been drinking strong wine and, without realizing it, had become intoxicated.

1464 (72 years old)

273. I took a slow walk inside the walls of my fields today, checking up on the new rice sprouts. Sitting on a footpath with my mind tranquil, I greatly enjoyed the spirit of spring everywhere visible.

274. Observing the principle of things in the midst of tranquility, a person is able to grasp it everywhere.

1465 (73 years old)

275. Today I went back and read over the entries in my Journal from 1425 and 1426. Doing so evoked a great deal of emotion in me.

276. Today I was looking over the past several years of my Journal. As for the myriad affairs that affect my life, I must not go about faultfinding, for that would only be to trouble my mind needlessly. I should be as Cheng Hao described the sage, “broad and extremely impartial, and respond spontaneously to all things as they come.”95 To be extremely impartial is humaneness; responding spontaneously is righteousness.

277. Early this morning sitting by the window, I recited to myself, “If I wish to achieve excellent merits, I must come up with some worthwhile plans.” This wasn’t just a dream that I suddenly found myself spontaneously {65} reciting like this. Wasn’t this a case of ghosts and spirits96 sending me a warning? I must write these words in large characters on my wall as well as each day seek to make some progress.

1466 (74 years old)

278. When one has serious doubts about a matter at hand, look at the way the person handled the situation. That was Master Shao Yong’s teaching.

279. There is a passage in the Written Legacy of the Cheng brothers that says, “A person must examine himself as to how he really is, and pay no heed to frivolous public opinion. When the will is preoccupied with frivolous opinion, then the mind is not present within and a person cannot respond to sudden, unexpected happenings.”⁹⁷

1467 (75 years old)

280. Whenever I pore over the words of the sages and worthies, my mind spontaneously becomes intoxicated, and without realizing it, my hands and feet move in joyful response.

281. Early this morning on my pillow, I was reciting passages from the Book of Changes. Later I read over last year’s entries in my Journal which aroused deep feelings of alarm.⁹⁸ I dare not fail to take becoming a sage or worthy as my personal responsibility. Each day I must rouse myself to action so that I will not fail in my duties to my friends.

{66} 282. This evening I was reading Zhu Xi’s Classified Conversations and could hardly bear to put it down. However, because of the infirmities of old age, I dare not read for too long at one time.

283. As for what Practicing the Mean speaks of, “the virtuous nature” and “constant inquiry and study,”99 I dare not be remiss in the least bit with respect to either. I only regret the fact that there is not much time left in my life.

284. In learning to be a sage, there is no other way than seeking within myself. As for good or bad fortune, fame or disgrace, I try to follow Heaven in any case.

285. The noble person tends to his own situation in life. How could he take what comes from the outside world as true honor or disgrace?

286. The Way of Heaven is to bless the good and bring evil to the bad. The noble person, however, still must diligently observe the honored teaching of the sages and worthies of old, “to rest in ease while waiting for the will of Heaven,”¹⁰⁰ and that is all.

287. Last night in my dreams, I recited the following lines: “How can I preserve and nourish the oneness of my mind?” Wasn’t it the ghosts and spirits who taught me this?

288. This afternoon I have been reading the Collected Works of Lu Zhi, as well as the Written Legacy of the Cheng Brothers, and the Book of Changes. Every time I am in intimate contact with the words of the sages and worthies like this, my mind experiences its fundamental oneness. {67} Although I am better able to make myself somewhat settled and calm, I cannot afford to let up in my efforts for even a moment.

289. Today when I got tired, I took a nap. A few lines came to me, namely, “Day after day, to nourish myself in a leisurely but profound manner, and whenever I start to waver, to be careful not to be enslaved by selfishness.”

290. When examining some old papers of mine, I unexpectedly came across a letter from an old friend, Mr. Lo Dechang. It concerned some difficulties I was having associated with government grain tax matters. Alas! “If a person is to be mature in his efforts, he must pass through this discipline through hardship.”

291. To achieve the type of presence befitting a sage or worthy, I cannot fail to exert myself for even a moment.

1468 (76 years old)

292. Today I was looking over a letter, a copy of which I have just put up on the wall of my room. It was written to my father by my now deceased friend, Kong E, when he was inspector censor of Jiangxi province:

Sometime ago, I had a talk with your son, Yubi, for several hours. In searching out his inner state of mind, I discovered that he was the type of person, described by Mencius, who could not be bent or moved by force or might, poverty or riches. While at the present moment he is beset with difficulties, at a later time, he certainly will achieve something great. So don’t worry about him.

Reading this produced a jolt of alarm since I haven’t achieved anything great. So I copied it in order to caution myself against laziness. Kong was later assigned as Assistant Administration Commissioner in Honan {68} province. When I was in Beijing in 1458, I heard that he had been dead for a good many years.

293. Everywhere I find myself, I can only sigh at the difficulty of learning to become a sage!

294. How lovely is the vital impulse of things evident after a rainfall! Taking this self of mine and letting it go amidst the myriad things in the universe, I look upon all things as the same, “deriving great pleasure in both the great and the small.”101

295. Day and night, I am continually aware of the goodness of the sagely person. Yet a person of ordinary endowment like myself finds it difficult to strive for.

296. Relaxing in my pavilion today, I watched the vegetables being harvested. I rested there for a long while, observing my state of mind in the midst of tranquility. This is the method of nourishing and caring for the nature.

297. Master Cheng said, “Everything between Heaven and earth can be said to stand alone.”¹⁰²

298. Relaxing in my pavilion today, I was poring over with pleasure several passages from Zhu Xi’s Classified Conversations. I found myself overwhelmed with joy from doing so.

299. Master Zhu Xi said, “The Way declines with each day.”

{69} 300. All day today, I have been thinking how I must spend the remaining years of my life persevering in my efforts to learn to be a sage, trying to subdue all within me that is unbefitting a sage.

301. This evening, while relaxing in my chamber, I have been thinking about what Master Zhu Xi said, “Merely being at leisure is not true happiness.” This led me to understand what Master Cheng Hao meant when he said, “A person really has no obstacles between Heaven and earth. To find joy in both the great and the small is true happiness.” I must exert myself! Yes, I must exert myself!

302. Once Master Cheng Yi overheard a student of his, Zhang Yi, scolding a servant. Cheng said to him, “Why don’t you do what Mencius said, ‘stimulate your mind and strengthen your nature’?”103 Master Zhu Xi said, “Anybody holding a baby that isn’t crying can seem like an expert with children.” He also said, “To deal with favorable situations is not as good as constantly having to deal with adverse situations. Only when ‘the mind is stimulated and the nature strengthened’ can one hope to succeed.”

303. This afternoon I was resting in my pavilion. In the midst of tranquility, I felt a great sense of inner peace.

304. This afternoon I have been reading from my Journal. On such a nice bright day as today, I raise my thoughts to the principle of things.

{70} 305. Today I was looking over several books and found myself quite moved by what I read. However, since my vital energy is in short supply, I dare not read for too long. How I lament the wasted days of my youth!

306. There was a recent event in another locale that showed how contemptible were the prevalent mores there. Alas, I realized the need to strengthen my own moral character so I won’t be influenced by this. I must be on my guard! I must be on my guard!

307. Today I was reading Zhu Xi’s Collected Works. I grew weary so I went and lay down for a while. Looking up, I reflected on ultimate principle. When I found myself in accord with it, without realizing it, I began tapping the mat in joyful approval.

308. Today I copied over a page from my writings about being separated by hundreds of years from Zhu Xi, but still feeling how much we shared similar sentiments and how I didn’t fully understand my state of mind.104

1469 (77 years old, last year of his life)

309. Today I have been reading Zhu Xi’s Collected Works. Being in intimate contact with the Master’s teachings allows a person to transcend the ordinary world and eliminate his numerous worries. I venture to wonder what it took at that time to have been one of his disciples.

310. I often feel oppressed by household business. Still, I must carry on, acting according to principle, remembering what Cheng Hao said: “The constant principle of the sage is that his feelings are in accord with all creation, and yet he has no feelings of his own.”

{71} 311. Today when I got tired, I went and lay down. Looking up, I began thinking about past and present dynasties: their order and disorder, their successes and failures. I also thought about famous families: their flourishing and declining, their successes and failures. It all made me shiver in fright.

312. There is no time or place not meant for the exertion of my moral effort!

313. Today I took a stroll for a while outside the main gate. There I found the blossoms of the peach and plum trees in full brilliance. The sun resplendent and the breeze so warm and genial, I recalled a line from the Book of Changes, “Thus the kings of old, and in harmony with the times, fostered and nourished all beings.”105

314. What greater fortune is there than every day to be in intimate contact with the excellent counsels of the sages and worthies! I only regret that I have been so late in reading them.

315. Early this morning, I was resting in my Pavilion of the Self-at-Ease (Zide-ting ). Personally occupied with my brush and ink slab, I paused to watch the scene before me, a light mist hanging over the village, a pond of swimming fish, and the vital impulse of the vegetables growing. I found all this worth taking great delight in.

316. In carrying out my duties, I must be as effective as a heavy crossbow. In disciplining myself, I must become as pure as highly refined metal.

317. When a person hates annoyances in his old age, this is not behaving according to principle. I must remember that for every day I am alive, that day I must undertake my responsibilities.

{72} 318. Time quickly passes by, yet I seem to only be regressing instead of making progress in my learning and moral cultivation. I wonder, would the person of firm resolve be demoralized by this or not?

319. Today, I was poring over with pleasure the Written Legacy, but, alas, wasn’t clear about my own direction with respect to the teachings of the two Chengs. How do I know what constituted the merits of these men? These sages were always kind in their criticisms of others. This helped me understand that their intent was only to rectify the situation, not to expose the faults of others.

320. Today I was looking over some old papers of mine written way back in the days when I lived in Wufeng, having just returned home from the capital. I found that all too many painful recollections are bound up in these.

321. Last night I was reflecting on the various experiences of my life and only fell asleep at the fifth watch (between 3:00 and 5:00 a.m.). The sage never forgets the world around him. Confucius said, “How fixed is his resolve. There is nothing difficult to him.”106

322. Today I was poring over the Book of Changes. In silence, I tried to seek out its meaning and found myself overwhelmed with great joy. I only regret that there is not much time left in my life for further study of it.

324. After getting dressed this morning, I have been occupying myself with my books in the eastern studio. The sun shining through the bamboo brightens the whole room. I find myself thinking back to the time when I first returned to my native village in 1411. I had a poster on one of the pillars at my house in Shiquan that read, “If I wish to reach the realm of the great worthies, I must proceed from the results of ‘studying things {73} on the lower level.’” Looking back, I realize that that was almost sixty years ago. Alas! When will I ever reach that realm of the great worthies?

325. I try to keep in mind Cheng Hao’s saying, “Whenever one feels bored and wearied by some matter, it shows a lack of sincerity.”107

326. Today I thought over these two quotes. “They speak of the most confused diversities without arousing aversion. They speak of what is most in dynamic change without causing confusion.”¹⁰⁸ One should be “broad and extremely impartial and respond spontaneously to things as they come.”¹⁰⁹

327. When I got tired today, I went and lay down to care for my illness. I found myself thinking about my own past experiences and the honored teachings of the sages and worthies. When I got up, the day had already grown late.¹¹⁰

328. Although the myriad changes in the universe are numerous and bewildering, there is a definite principle with respect to responding to each of them.

1 I have inserted his age for each year, and done so by Western reckoning, not Chinese. In China, a person is considered one year old at birth. Everybody is considered one year older on New Year’s Day. Since Wu was born near the end of the year, he was actually considered two years old when he was only about a month old by Western reckoning. Whenever Wu’s age is mentioned in the text itself, the reader has to subtract two years to get his age by Western reckoning.

2 Wu lived in Nanjing from 1402 to 1411 with his father, a high government official.

3 King Wen was the founder of the Zhou dynasty (1122–256 BCE). Confucius (551–479 BCE) was the first great philosopher of the Zhou who had a strong sense of dedication to King Wen.

4 Zhu Xi (pronounced JU-SHEE) (1130–1200), regarded as the primary architect of the dominant Neo-Confucian tradition at that time. Wu had a highly emotional dedication to him.

5 Mencius 2A:2.

6 Alluding to Mencius 3B:2, which describes the “great man” () with heroic qualities. “One who dwells in the wide house of the world, occupies his proper place in the world, and carries out the great Way of the world…. He cannot be led astray by riches and honor, moved by poverty and privation, or deflected by power or force. This is what I call a great man.” (Trans. by Bloom, Mencius, p. 62.)

7 As compared with the “mean and petty person” (xiao ren ), literally “small” person. Confucius often contrasts the noble person (junzi ) with the “small” person. Although the literal translation of junzi is “gentleman,” and the Confucian audience was assumed to be male, I use the more inclusive “noble person.”

8 The word qi (pronounced CHEE) here is coupled with the term for the mind, xin (pronounced SHIN). Thus it is used as a psychological aspect of the self rather than as a material force in relationship to metaphysical principle, li . It is used here more in Mencius’ sense of haoran zhi qi a vast, flowing energy. Qi indicates the instinctual energies which dynamize the workings of the mind, which, Mencius cautions, should be made subject to one’s will but not be harmed or repressed by the will. I have translated it here as “vital spirit,” but qi is not to be taken as something disembodied from the self. As Wu gets older and speaks of his qi as getting weaker, I often translate it as “vital energies.”

9 The third is to rest in the highest good. The text continues: “Things have their roots and branches. Affairs have their beginnings and ends. By knowing what should come first and what should follow one can draw close to the Way.”

10 History of the Later Han (Hou Han Shu) 88:21b.

11 Written Legacy of the Cheng Brothers (Chengzi yishu) 3:1b. This is a passage Wu quotes over and over again in the Journal. As such, I do not cite its source each time.

12 Both quotations come from Classified Conversations of Zhu Xi (Zhuzi yulei) 103:1a, b. “Cutting and polishing” is one way Confucians speak of self-cultivation. The Great Learning in chapter 3 quotes it from a poem in the Book of Odes that refers to King Wen’s diligence in cultivating his virtue.

13 First emperor of the Shang dynasty (c.1600) celebrated for his virtue. “Instructions of Yi,” Book of History (trans. by J. Legge, The Shoo King or the Book of Historical Documents. The Chinese Classics, vol. III, pp. 195–96).

14 For Confucius, it was important that students start with the everyday matters of their specific lives before attempting loftier things. Reference to Analects 14:37.

15 Mencius 6A:8.

16 Shao Yong (1011–1077) is considered one of the five principal Neo-Confucians of the Northern Song dynasty, who is most famous for his work on the Book of Changes and numerology. Wu Yubi was more interested in his poetry. Songs of Slapping an Old Gourd by the Yi River (Yiquan jirang ji) 16:88a–b.

17 Yang Pu (1372–1446) was the teacher of Wu and a close colleague of his father’s. The text mentions the position he held at the time, that is, Librarian in the Supervisorate of Instruction for the Heir Apparent.

18 Literally, “daily renewal” (), from the Great Learning, chapter 2: “The inscription on the bathing tub of Tang said, ‘If you can renew yourself for one day, then do so day after day. Let there be constant daily renewal.’” “Daily renewal” became shorthand for self-cultivation. I put it in quotation marks when it appears in the text.

19 Analects 12.1: “Yan Yuan asked about humaneness. The Master said, ‘To master oneself and return to the rites is humaneness.’” The Chinese term that is translated as “master” (ke ) has connotations of restraining, disciplining, or subduing the self. Yan Yuan is another name for Yan Hui, one of Confucius’ favorite students. As this line is quoted so frequently by Wu, I do not cite its source each time it appears.

20 This entry seems to be out of order here. Entry no. 18 is dated the twenty-sixth of the seventh month, and this is dated the second of that month. Perhaps it should read the second of the eighth month.

21 The idea of “not forgetting” is an allusion to Mencius 2A:2, “let there be no forgetting nor helping (to grow)” (wu wang wu zhu ). One cannot forget for a moment the task of self-cultivation. Here it might also mean not forgetting all of his resolves he makes in this entry. He quotes this line so often that I note it only using quotation marks but do not cite the source.

22 Mencius 6A:8. This refers to what happens to the self during the daytime, after the “calm air of the morning” effect has dissipated.

23 Reference to Analects 11:25, when Confucius asked four of his students to tell him their fondest wish. Three of them expressed quite ambitious ways of reforming the world. The fourth student reluctantly told of his wish to enjoy the annual spring outings to the rain-altars, picnicking and laughing with friends. Confucius sighed upon hearing this, “This is just what I too would want.”

24 Analects 16:10 (trans. E. Slingerland, Confucius, Analects, p. 196). These nine are not explicitly mentioned in the Journal. I have included them to give the reader a sense of what they are.

25 Literally, “wear them on my belt,” as Confucius’ student Yan Hui did, whenever he got hold of something good he wanted to learn. Practicing the Mean, section 8.

26 “The Master, standing by a stream, said, ‘It just flows along like this, doesn’t it, never stopping day or night?’” (Analects 9:17). Zhu Xi interprets this to mean the continual creativity of Heaven and earth.

27 Chao Gongwu (d.1171) Memoirs of My Readings in the Jun Studio (Chaode xiansheng junzhai dushuzhi) 1A:22.

28 His father was to die later that year.

29 Wu Cheng (1249–1333) was the most significant Neo-Confucian of the Yuan dynasty, who, as mentioned in the Introduction, came from the same general area in Jiangxi province as did Wu. His Collected Works is the Caolu wenji.

30 Practicing the Mean 17:5. This is the Zhongyong, often translated as Doctrine of the Mean. See Glossary of Book Titles for my reason in translating it this way.

31 Practicing the Mean 14.4 (trans. by Legge, The Chinese Classics, vol. 1, p. 396, modified).

32 Ibid., 14.1.

33 Ibid., 14.2.

34 These are the feelings of commiseration, of shame and dislike, of deference and compliance, and a sense of right and wrong. When nourished, they grow into the virtues of humaneness, righteousness, a sense of propriety, and wisdom. Mencius argues that human nature is intrinsically good because humans are born with these four beginnings (Mencius 2A:6).

35 Analects 15:14.

36 Quoted in Mencius 3B:1. The line continues: “the courageous officer does not forget that he may sacrifice his head.” (Trans. by Bloom, Mencius p. 61.)

37 Analects 1:15: “Poor yet free from flattery, rich yet free from arrogance, how would that be?” The Master said, “That would do, but it is not as good as ‘poor yet finding joy in the Way, rich yet loving the rites.’”

38 “The Meaning of Practicing the Mean” in the Collected Works of You Zuo (Chishan wenji) 1:35a.

39 The first quote is from the Book of Changes, hexagram no. 15, “modesty” (qian ), commentary on the first line; the second is from “Discussion of the Trigrams,” chapter 1 (trans. by Richard Wilhelm, The I Ching or Book of Changes, trans. by Cary Baynes [Princeton: Princeton University Press, 3rd edition, 1967] vol. 1, p. 81 modified).

40 Analects 17:26. Actually, by Chinese reckoning, Wu was only 37 and by Western reckoning 35.

41 Collected Works of Cheng Hao (Mingdao wenji) 1:6b. In his talk of the “hero,” he alludes to Mencius 3B:2.

42 Especially in sections 22, 26, 27, 31, 32 of Practicing the Mean.

43 See Analects 14:13, where Confucius answers Zilu’s question about what constitutes a “complete person.”

44 The term for “gods” is shen-ming , which can also be translated as “spiritual intelligences.”

45 Great Learning chapter 6 and Practicing the Mean section 10.

46 History of the Han (Hanshu) 56:15b.

47 Analects 14:37.

48 Ibid., 11:25.

49 Ibid., 7:10.

50 Ibid., 9:11, where the student Yan Hui praises Confucius’ teaching methods.

51 This seems to be an early name for the Journal, alluding to the line in Great Learning about daily self-cultivation. This practice of retrospection is something already evident in his poetry by 1418 when he was 18.

52 Mencius 2A:2.

53 A poem he wrote at this time reflects the great joy he took in finally finishing and moving into this new house. Collected Works of Wu Yubi, hereafter CW, 2:6b.

54 The term here is sheng-yi , which can be translated either as the “vital impulse” or the “spirit of life” of things. The idea comes from Cheng Hao: “The most impressive aspect of things is their spirit of life. This is what is meant by origination being the chief quality of goodness. This is jen” (trans. by Chan, Source Book in Chinese Philosophy, p. 539). Jen is the Wade-Giles spelling of ren ().

55 I have rearranged the first few lines of this entry to make it read more smoothly.

56 The Chinese term is fen . Wu often uses it interchangeably with ming (fate) or tian-ming (Heaven’s will).

57 Literally, the ten thousand things ().

58 The Chinese is suifen , and involves the idea of learning how to discern and follow one’s particular path in life, given its limitations and possibilities.

59 Alluding to Mencius 4A:27, which Confucians often refer to when they wish to describe the spontaneous and unexpected joy that sometimes comes with their reading. Bloom’s translation puts it well: “without realizing it, one’s feet begin to step in time to them and one’s hands begin to dance them out” (trans. by Bloom, Mencius, p. 84). The point is that joy in learning registers in the physical body.

60 These are his Zhaiju ganxing poems. In the preface to them, Zhu Xi speaks of having written them to alert himself and his friends. He admits that they are not so subtle or profound but are relevant to realizing principle in everyday situations (Collected Works of Zhu Xi 4:6b).

61 Great Learning 6.4: “Riches adorn a house and virtue enriches a person. The mind is expanded and the body is at ease. Therefore, the noble person must make his thoughts sincere.”

62 Songs of Slapping an Old Gourd by the Yi River 7:84b–85a.

63 Ibid., 8:10a.

64 Ibid., 17:92b.

65 Analects 15:6 (trans. by Legge, The Chinese Classics, vol. 1, p. 295). This is Confucius’ answer to a student who asked how a person should conduct himself in the world.

66 Ibid., 14:37.

67 Mencius 6B:15 (trans. by Bloom, Mencius p. 143).

68 The Chinese is nan-er . Wu uses this term often in his poetry to indicate that the pursuit of sagehood is not a matter for sissies.

69 What I translate here as “vital spirit” is not qi but jing-shen which has more of a connotation of physical energy and vitality.

70 Analects 20:3.

71 Records of the Words and Deeds of Eminent Officials of the Song Dynasty 9:9b.

72 See note to entry 29 above.

73 “Appended Remarks,” Book of Changes, Part B, juan 9.

74 Songs of Slapping an Old Gourd by the Yi River 16:84a.

75 Wu was 44 at the time by Western reckoning.

76 Written Legacy 18:22a.

77 Ibid., 15:1a.

78 Literally, “as an empty frame.”

79 Zhang Zai, “Correcting Youthful Ignorance,” (Zhengmeng) in Complete Works of Zhang Zai (Zhangzi quanshu) 2:25b.

80 “Great Declaration,” part B, Book of History (trans. by James Legge, The Chinese Classics, vol. 3, p. 290).

81 This line is garbled. I read the first two characters as a person’s name because otherwise it reads “In giving soup or sending noodles….”

82 The Three Bonds include the relationships between ruler and subject, parent and child, and husband and wife.

83 The Five Constant Virtues are humaneness, righteousness, propriety, wisdom, and faithfulness.

84 Written Legacy 7:3a.

85 Quoted in Classified Conversations of Zhu Xi 102:7a (p. 4101).

86 “Clear breeze” is often used in poetry to refer to the upright pure gentleman.

87 Analects 15:8. The sentences preceding this terse remark are: “To fail to speak to a man who is capable of benefiting is to let a man go to waste. To speak to a man who is incapable of benefiting is to let one’s words go to waste. A wise man lets neither men nor words go to waste.” (Trans. by D. C. Lau, Confucius, the Analects, p. 133).

88 Ibid., 14:37.

89 Book of Odes, ode no. 195 (Legge, The She King, or the Book of Poetry, p. 333).

90 “Learning to be a Sage,” chapter 20 in Penetrating the Book of Changes, (Tongshu) 4b (trans. by Chan, Source Book in Chinese Philosophy, p. 473).

91 Written Legacy 1:2a. The passage as a whole reads: “There is no creature in the world that does not possess sufficient principle. I have always thought that rulers and ministers, fathers and sons, brothers, husbands and wives have somewhat failed to fulfill their functions” (trans. by Chan, Reflections on Things at Hand, p. 17).

92 Quoted in entry 216 above.

93 Analects 16:11.

94 This is puzzling here. Cheng Hao died at fifty-four and Cheng Yi at seventy-five. He must be referring to the latter, but if so, Wu still has a few years to catch up with him.

95 Collected Works of Cheng Hao 3:1a–b (trans. by Chan, Source Book in Chinese Philosophy, p. 525). This is quoted again below in entry 310.

96 The terms for ghosts and spirits is gui-shen .

97 Written Legacy 7:2a.

98 There are only two entries from that year in all the extant editions. There must have been more, raising the question whether they were lost or edited out.

99 Practicing the Mean section 27.

100 Ibid., section 14.

101 Written Legacy 15:7b. Quoted again in entry 301 below.

102 Ibid., 2A:9a.

103 Zhang Yi was a disciple of the Cheng brothers. This instance is included in the chapter on “Correcting Mistakes” in Reflections on Things at Hand. “Stimulate your mind …” is from Mencius 6B:15 (“When Heaven intends to confer a great responsibility upon a person, it first visits his mind and will with suffering, toils his sinews and bones, subjects his body to hunger, exposes him to poverty, and confounds his projects. Through this, his mind is stimulated, his nature strengthened, and his inadequacies repaired…. From this we know that we thrive from experiencing sorrow and calamity, and perish from comfort and joy.” (Trans. by Bloom, Mencius, p. 143.)

104 See above entry 223 from the year 1456, twelve years earlier.

105 Hexagram 25 “Innocence” (trans. by R. Wilhelm, The I Ching or Book of Changes, vol. 1, p. 108).

106 Analects 14:42.

107 Written Legacy 5:2a.

108 “Appended Remarks,” Book of Changes (trans. R. Wilhelm, The I Ching or Book of Changes, p. 327 modified).

109 Written Legacy 3:1a–b.

110 In the 1590 and Siku editions, this entry is part of the following one. I follow the 1526 edition that takes them as separate entries.