Xinxue Dictionary

A

• The a priori learning of rectifying the mind先天正心之学Wang Ji's division of practice: "rectifying the mind is a priori learning; making the intention sincere is a posteriori learning".
• "Always be doing something"必有事焉A practice for nourishing one's vital energy from Mencius (Gongsun Chou I); in his later years Wang Yangming said only "always be doing something", meaning constantly accumulating right action.

B

• Broad learning, restrained by ritual博文约礼A saying from the Analects (Yong Ye); Wang Yangming said "broad learning is the effort of restraining by ritual", so the two are one task.

C

• Caution and apprehension戒慎恐惧A practice from the Doctrine of the Mean; Wang Yangming took it to be innate knowing constantly alert, never dull or slack.
• The clear mirror明镜A metaphor Wang Yangming often used: the sage's mind is like a clear mirror that responds to whatever comes and reflects everything, while an ordinary mind must be scraped and polished hard.
• Concentrating on one thing主一Cheng Yi's explanation of reverence as "concentrating on one thing without wandering"; Wang Yangming said "concentrating on one thing means concentrating wholly on heavenly principle".

D

• Defeating the bandit in the mind破心中贼Words of Wang Yangming in a letter to his students from southern Jiangxi in 1518: "Defeating the bandits in the mountains is easy; defeating the bandit in the mind is hard."
• Discerning one's aim辨志The first step in Lu Jiuyuan's teaching, the "distinction between rightness and profit": seeing clearly what one really cares about when doing something.

E

• Easy and simple practice易简工夫Lu Jiuyuan's approach to learning: first return to the original mind and grasp the root, rather than wasting one's spirit on the details of textual commentary.
• Emphasizing stillness主静The approach to self-cultivation put forward by Zhou Dunyi in his Explanation of the Diagram of the Supreme Ultimate: "the sage settles affairs with centrality, correctness, humaneness and rightness, and emphasizes stillness".
• Establishing sincerity立诚The core of Wang Yangming's early teaching: take one's stand at the point where a thought first stirs; "this is rectifying the root and clearing the source, this is establishing sincerity".
• Examining the incipient研几A practice often discussed in the Wang Yangming school and by Liu Zongzhou: working at the subtle point where a thought is about to stir.
• Extending innate knowing (zhi liangzhi)致良知The core of Wang Yangming's late teaching: extending the innate knowing one already has into every affair, so that each thing finds its proper principle.

F

• First establishing the greater part先立乎其大者A phrase from the Mencius that Lu Jiuyuan made his central teaching: first set firmly the mind that people already have.
• The "four haves" and "four nothings"四有四无Two readings of the Four-Sentence Teaching in the Tianquan Bridge dialogue: Wang Ji called his the "four nothings", and Qian Dehong's view was later called the "four haves".
• The four sprouts四端The minds of compassion, shame, deference and right-and-wrong described by Mencius, the sprouts of humaneness, rightness, ritual propriety and wisdom.
• The Four-Sentence Teaching四句教The framework Wang Yangming taught in his late years: "Without good or evil is the mind's substance; having good and evil is the movement of intention; knowing good and evil is innate knowing; doing good and removing evil is investigating things."
• Fully developing the mind, knowing one's nature, knowing Heaven尽心知性知天A saying from Mencius (Jin Xin I): "Whoever fully develops his mind knows his nature; knowing his nature, he knows Heaven."

G

• Genuine sincerity and compassion真诚恻怛What Wang Yangming, in his late second letter in reply to Nie Wenwei, called the original substance of innate knowing.
• The Great Void太虚Zhang Zai's term for the original state of qi; Wang Yangming borrowed it for innate knowing: "the emptiness of innate knowing is Heaven's Great Void".

H

• The habit of profit-seeking功利之习Wang Yangming's overall criticism of later scholarship: scholars turned learning into a tool for winning fame, rank and wealth.
• The head (the main point)头脑An everyday expression of Wang Yangming for the root and main point of learning; he said innate knowing is the great head of all learning.
• Holding to reverence主敬The practice of Cheng Yi and Zhu Xi: "cultivation requires reverence; advancing in learning lies in extending knowledge".
• Honoring the moral nature and following inquiry and learning尊德性与道问学The two poles named in the Doctrine of the Mean, often used later to sum up the difference between Lu Jiuyuan and Zhu Xi.
• The Huainan reading of "investigating things"淮南格物Wang Gen's interpretation of "investigating things": the self and the world are one thing; one measures the world with oneself as the carpenter's square, and when oneself is upright, things become upright.
• The human mind and the mind of the Way人心道心A pair of concepts from the Book of Documents (Counsels of Great Yu); Wang Yangming said there is only one mind and rejected splitting it into two.
• Human nature is principle性即理The proposition put forward by Cheng Yi and inherited by Zhu Xi: human nature is heavenly principle.
• Humaneness (ren)仁The central virtue in Confucius's teaching; in the learning of the mind, humaneness, innate knowing and heavenly principle are different names for the same mind.

I

• Illusory radiance光景A critical term in the Wang Yangming school for a sense of empty clarity, light or stillness experienced in quiet sitting or insight.
• Innate ability良能The ability "one has without learning" in the Mencius: the capacity to love one's parents and respect one's elders that people have without being taught.
• Innate knowing (liangzhi)良知The sense of right and wrong, a term from the Mencius that Wang Yangming took as the original substance of the mind: everyone has it and need not seek it outside.
• Innate knowing present here and now见在良知The position of Wang Ji and others: innate knowing is complete in the present moment, and this present spark of clarity is the original substance itself.
• Intention is what the mind holds意为心之所存Liu Zongzhou's position: intention is the mind's settled orientation toward loving good and hating evil and its master, not something the mind issues.
• Investigating things (gewu)格物The effort named in the Great Learning's "extending knowledge lies in investigating things": Zhu Xi read it as exhausting the principle in each thing; Wang Yangming read it as "correcting what is not correct so that it returns to correctness".

L

• Lecture gatherings讲会The regular study meetings of Wang Yangming's followers, through which his teaching spread rapidly in the sixteenth century.
• Like loving a lovely sight, like hating a bad smell如好好色如恶恶臭The Great Learning's explanation of making the intention sincere; Wang Yangming used it to illustrate the unity of knowing and acting.
• Lively and vigorous活泼泼地A phrase of Cheng Hao endorsed by Wang Yangming: everything between heaven and earth is lively and vigorous, nothing but this principle, which is the ceaseless flow of my innate knowing.
• Loving the people亲民The phrase "loving the people" in the opening line of the Great Learning; Cheng Yi and Zhu Xi reread it as "renewing the people", while Wang Yangming kept "loving the people" following the old text.

M

• Making bright virtue bright明明德The first of the Great Learning's three guiding principles; Wang Yangming took bright virtue to be the innate knowing everyone has.
• Making the intention sincere诚意One of the eight steps of the Great Learning; Wang Yangming treated it as the summary of all the Great Learning's effort, and Liu Zongzhou made it the core of his teaching.
• The mind is principle (xin ji li)心即理The core proposition of Lu Jiuyuan's and Wang Yangming's learning: principle is not outside the mind; when the mind is pure heavenly principle and not obscured by selfish desire, whatever it issues is principle.
• The mind of a newborn child赤子之心A phrase from the Mencius that Luo Rufang made his central teaching: the newborn's mind knows without learning and acts without deliberating, natural in the present moment.

N

• The night air夜气A notion from Mencius (Gaozi I): at night and early morning, before contact with things, the good mind readily appears.
• No things outside the mind心外无物Wang Yangming's teaching: a "thing" is an affair that the mind's intention is directed toward; "where the intention is, there is a thing".
• Not deceiving oneself毋自欺A phrase from the Great Learning's chapter on making the intention sincere; for Wang Yangming the standard is innate knowing: not acting on the good and evil that innate knowing knows is self-deception.
• Nourishing the first sprouts in stillness静中养出端倪Chen Xianzhang's approach to learning: in quiet sitting, nourish the first sprouts of the mind's substance, then meet daily affairs from there.

O

• On the childlike mind童心说Li Zhi's essay and teaching: "The childlike mind is wholly free of falsity and purely genuine; it is the original mind of the very first thought."
• One body with all things万物一体Wang Yangming's teaching, inherited from Cheng Hao: the humane mind is originally one body with heaven, earth and all things, and only selfish desires divide self from others.
• Original mind本心The mind of humaneness and rightness, a term from the Mencius; Lu Jiuyuan made "bringing the original mind to light" the key to learning.
• Original substance and effort本体与工夫The central question debated in the Wang Yangming school: if everyone already has innate knowing as the mind's original substance, is effort still needed, and where should it begin?
• The original substance of the mind心之本体A common term of Wang Yangming for the mind's original state before it is obscured by selfish desire; innate knowing is the original substance of the mind.
• Overcoming the self克己The practice named in the Analects (Yan Yuan), "overcoming the self and returning to ritual is humaneness"; Wang Yangming said it requires sweeping selfishness clean until not a trace remains.

P

• Physical nature气质之性A concept distinguished by Zhang Zai and inherited by the Cheng brothers and Zhu Xi: people's failings come from the clear or turbid, balanced or lopsided endowment of qi they receive.
• Polishing oneself in affairs事上磨炼Wang Yangming's teaching on practice: effort must not be made only in stillness; "one must be polished in affairs in order to stand firm".
• Preserving heavenly principle, removing selfish desire存天理去人欲The shared program of self-cultivation of Song and Ming Confucians; for Wang Yangming innate knowing is heavenly principle, so extending innate knowing is preserving principle and removing selfish desire.
• Pulling Up the Root and Blocking the Source拔本塞源论A long essay forming the second half of Wang Yangming's Reply to Gu Dongqiao; it argues that the Way of the sages became obscure because the habit of seeking profit and fame took hold of people's minds.
• Pure gold as a metaphor for sagehood精金喻圣Wang Yangming's comparison of sages to pure gold: a sage's mind is pure heavenly principle without any admixture of selfish desire, and anyone can become a sage.

Q

• Quiet sitting静坐A common method of self-cultivation among Song and Ming Confucians; Chen Xianzhang made it the entry point, and the young Wang Yangming also taught it to gather a scattered mind.

R

• Realizing heavenly principle everywhere随处体认天理Zhan Ruoshui's central teaching: heavenly principle is never apart from daily life and must be realized at every time and place, in movement and rest and in handling affairs.
• Recognizing humaneness识仁Cheng Hao's approach to learning: "the student must first recognize humaneness"; often seen as a forerunner of the learning of the mind.
• Resting in the highest good止于至善The third of the Great Learning's three guiding principles; Wang Yangming said "the highest good is the original substance of the mind".
• Returning to stillness归寂A position put forward by Nie Bao and endorsed by Luo Hongxian: the original substance of innate knowing is stillness, and one must first return to stillness to establish it so that responses will naturally be measured.
• Ritual details and changing circumstances节目时变Gu Lin's term in a letter for the fine points of ritual and how to handle unusual situations; Wang Yangming replied that whoever can extend innate knowing will weigh such details naturally.

S

• Sagehood can be learned圣人可学The Song Confucian goal that "sagehood can be reached through learning"; Wang Yangming used his pure-gold metaphor to show that anyone can become a sage.
• Seeking the lost mind求放心Mencius's way of learning: "The way of learning is nothing other than seeking the lost mind", that is, recovering the original mind that has strayed.
• Self-examination and self-mastery省察克治The practice Wang Yangming said must never be interrupted: track down every selfish thought and pull out the root of the illness, "like a cat catching a mouse".
• Setting one's resolve立志What Wang Yangming called the root of learning: "Without a firm resolve, nothing in the world can be accomplished."
• The seven emotions七情Joy, anger, grief, fear, love, hatred and desire; Wang Yangming said that when the seven emotions follow their natural course, they are all functions of innate knowing.
• The Six Classics annotate me六经注我Lu Jiuyuan's saying: "If learning knows the root, the Six Classics are all footnotes to me"; the classics confirm the original mind.
• The spirit of the ardent狂者胸次Wang Yangming's description of himself: trusting that innate knowing truly tells right from wrong, he acts on it freely and hides nothing.
• Spiritual clarity灵明Wang Yangming's name for the mind's awareness: "the mind's empty, spiritual, clear awareness is the original innate knowing".
• The streets are full of sages满街都是圣人Words of Wang Gen on returning from an outing, recorded in Part 3 of Instructions for Practical Living, meaning that everyone already has innate knowing.
• Substance and function share one source体用一源A phrase from Cheng Yi's preface to his commentary on the Book of Changes; Wang Yangming often used it to show that the unaroused and the aroused, stillness and response, cannot be separated.

T

• Three kinds of awakening三悟Wang Yangming's "three ways of teaching awakening" as reported by Wang Ji: awakening through understanding, through realization, and through thorough penetration.
• The tree-planting metaphor种树之喻Wang Yangming's comparison of setting one's resolve and making effort to planting a tree: just keep tending and watering it; imagining the result is no use.
• True knowing真知Knowing that is earnest and solid, in Wang Yangming's words: "true knowing is already acting; knowing that is not acted on cannot be called knowing".
• The two schools二氏A term for Buddhism and Daoism.

U

• Unaroused and aroused未发已发A pair of concepts from the Doctrine of the Mean; Wang Yangming said "the equilibrium before arousal is innate knowing", so there is no need to seek a separate unaroused state.
• The unity of knowing and acting (zhixing heyi)知行合一The teaching Wang Yangming began to lecture on at the Guiyang academy in 1509: knowing and acting are originally one effort.
• The universe is my mind宇宙即吾心Lu Jiuyuan's saying: "The universe is my mind, and my mind is the universe."
• The unmoved mind不动心A saying from Mencius (Gongsun Chou I); Wang Yangming said Mencius was unmoved because he had accumulated right action until it was natural, while Gaozi forcibly held his mind still.

W

• Watchfulness when alone慎独The practice of "the noble person is watchful when alone" in the Great Learning and the Doctrine of the Mean: making effort where "one alone knows".
• The Way is in ordinary people's daily life百姓日用即道Wang Gen's central teaching: the Way of the sages is no different from the daily life of ordinary people.
• Where a thought stirs, that is already action一念发动处便是行Wang Yangming's explanation of the intent behind the unity of knowing and acting: the moment a thought arises is already action, so any bad thought must be thoroughly overcome right there.
• Wisdom that preserves the self明哲保身The position of Wang Gen's essay on wisdom that preserves the self: preserving oneself and loving others are one; only by loving others can one preserve oneself.
• Without good or evil无善无恶The phrase in the first line of the Four-Sentence Teaching, "without good or evil is the mind's substance"; Wang Yangming meant that the mind's substance is utterly good and not attached to the marks of good and evil.

C

• Cai Zongyan蔡宗兖Cai Zongyan was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Chen Jiamo陈嘉谟Chen Jiamo was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Chen Jiuchuan陈九川Chen Jiuchuan (1494–1562) was a student of Wang Yangming, styled Mingshui, from Linchuan in Jiangxi; he recorded the group of dialogues that opens Part 3 of Instructions for Practical Living.
• Chen Maolie陈茂烈Chen Maolie was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Chen Xianzhang陈献章Chen Xianzhang (1428–1500) was a Ming scholar from Baishali in Xinhui, Guangdong, known as Master Baisha; he taught nourishing the first sprouts of the mind in stillness.
• Chen Yong陈庸Chen Yong was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Cheng Hao程颢Cheng Hao (1032–1085) was a Northern Song scholar known as Master Mingdao; he taught "recognizing humaneness" and is often seen as a forerunner of the learning of the mind.
• Cheng Wende程文德Cheng Wende was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Cheng Yi程颐Cheng Yi (1033–1107) was a Northern Song scholar known as Master Yichuan, the younger brother of Cheng Hao; he proposed that "human nature is principle", an idea inherited by Zhu Xi.
• Confucius孔子Confucius (551–479 BCE), personal name Qiu, courtesy name Zhongni, was a man of the state of Lu in the Spring and Autumn period and the founder of the Confucian tradition.

D

• Deng Yizan邓以赞Deng Yizan was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Deng Yuanxi邓元锡Deng Yuanxi was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Dong Yun董沄Dong Yun (1457–1533) was a student of Wang Yangming, styled Luoshi, from Haining in Zhejiang; at sixty-eight he heard Wang lecture and insisted on becoming his student.

F

• Fang Xianfu方献夫Fang Xianfu was a Ming official and student of Wang Yangming, styled Xiqiao, from Nanhai in Guangdong; he rose to Grand Secretary of the Wuying Hall.
• Fang Xuejian方学渐Fang Xuejian was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Feng Yingjing冯应京Feng Yingjing was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.

G

• Gao Panlong高攀龙Gao Panlong (1562–1626) was a Ming scholar styled Jingyi, one of the lead lecturers of the Donglin Academy, who followed Zhu Xi while also drawing on the learning of the mind.
• Gaozi告子Gaozi was a thinker of the Warring States period who debated human nature with Mencius, holding that "what is inborn is called nature".
• Geng Dingli耿定理Geng Dingli was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Geng Dingxiang耿定向Geng Dingxiang (1524–1596) was a Ming scholar styled Tiantai, from Huang'an in Hubei, who rose to Minister of Revenue and debated Li Zhi for many years.
• Gu Lin顾璘Gu Lin (1476–1545) was a Ming man of letters styled Dongqiao, from Nanjing; Wang Yangming wrote his Reply to Gu Dongqiao in answer to his doubts.
• Gu Xiancheng顾宪成Gu Xiancheng (1550–1612) was a Ming scholar styled Jingyang, from Wuxi in Jiangsu, who in 1604 rebuilt the Donglin Academy with Gao Panlong and others and lectured there.
• Gu Yingxiang顾应祥Gu Yingxiang was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Gui E桂萼Gui E (d. 1531) was a minister who entered the Grand Secretariat early in the Jiajing reign; after Wang Yangming's death he attacked him in a memorial, and the court then suspended Wang's hereditary title and banned his teaching.

H

• He Qin贺钦He Qin was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• He Tingju何廷矩He Tingju was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• He Tingren何廷仁He Tingren was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• He Xiang何祥He Xiang was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• He Xinyin何心隐He Xinyin (1517–1579) was a Ming scholar whose original name was Liang Ruyuan, from Yongfeng in Jiangxi; he studied under Yan Jun and died in prison after his arrest in 1579.
• Hu Han胡瀚Hu Han was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Hu Zhi胡直Hu Zhi was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Huang Honggang黄弘纲Huang Honggang was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Huang Wan黄绾Huang Wan (1480–1554) was a student of Wang Yangming, styled Jiu'an, from Huangyan in Zhejiang; at first Wang's friend, he later took the place of a student.
• Huang Xingzeng黄省曾Huang Xingzeng (1490–1540) was a student of Wang Yangming, styled Wuyue, from Suzhou; Part 3 of Instructions for Practical Living contains dialogues he recorded.
• Huang Xiuyi黄修易Huang Xiuyi was a student of Wang Yangming; Part 3 of Instructions for Practical Living has a section headed as recorded by the student Huang Xiuyi.
• Huang Zhi黄直Huang Zhi was a student of Wang Yangming, courtesy name Yifang; Part 3 of Instructions for Practical Living has a section headed as recorded by the student Huang Zhi.
• Huang Zongming黄宗明Huang Zongming was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Huang Zongxi黄宗羲Huang Zongxi (1610–1695) was a scholar of the Ming–Qing transition, styled Nanlei and known as Master Lizhou, from Yuyao in Zhejiang; a student of Liu Zongzhou, he wrote the Case Studies of Ming Confucians.

J

• Jeong Je-du郑齐斗Jeong Je-du (1649–1736) was the leading representative of Yangming learning in Joseon Korea, styled Hagok.
• Ji Ben季本Ji Ben (1485–1563) was a student of Wang Yangming, styled Pengshan, from Kuaiji in Zhejiang, who wrote the Book of the Alert Dragon.
• Ji Yuanheng冀元亨Ji Yuanheng (1482–1521) was a student of Wang Yangming from Wuling in Hunan who, after the Prince of Ning's rebellion was put down, was falsely accused of being an accomplice and imprisoned.
• Jiang Xin蒋信Jiang Xin (1483–1559) was a Ming scholar styled Daolin, from Changde in Hunan, who studied first under Wang Yangming and then under Zhan Ruoshui.
• Jiao Hong焦竑Jiao Hong (1540–1620) was a Ming scholar styled Danyuan, from Nanjing, first-place graduate of the palace examination in 1589 and a student of Geng Dingxiang.

K

• Kumazawa Banzan熊泽蕃山Kumazawa Banzan (1619–1691) was a Japanese Confucian and student of Nakae Tōju who applied Yangming learning to domain government and practical affairs.

L

• Li Cai李材Li Cai was a Ming scholar styled Jianluo, from Fengcheng in Jiangxi, who founded his own teaching of "stopping and cultivating"; Huang Zongxi gave him a separate case study of his own.
• Li Chengji李承箕Li Chengji was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Li Kongxiu李孔修Li Kongxiu was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Li Tong李侗Li Tong (1093–1163) was a Southern Song scholar known as Master Yanping, the teacher of Zhu Xi, who taught "sitting silently to clarify the mind and realize heavenly principle".
• Li Yong李颙Li Yong (1627–1705) was a leading early-Qing Confucian of the Guanzhong region, styled Erqu, from Zhouzhi in Shaanxi, who taught "repenting one's faults and renewing oneself", close to the Lu–Wang school.
• Li Zhi李贽Li Zhi (1527–1602) was a Ming scholar styled Zhuowu, from Jinjiang near Quanzhou in Fujian, who wrote On the Childlike Mind and the books A Book to Burn and A Book to Hide.
• Liang Zhuo梁焯Liang Zhuo was a student of Wang Yangming, courtesy name Rifu, from Nanhai in Guangdong, a jinshi graduate who served as a secretary in the Bureau of Operations.
• Lin Chun林春Lin Chun was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Lin Guang林光Lin Guang was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Liu Bangcai刘邦采Liu Bangcai was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Jin刘瑾Liu Jin (d. 1510) was a eunuch under the Zhengde Emperor; in 1506 Wang Yangming angered him with a memorial and was banished to be postmaster of Longchang.
• Liu Kui刘魁Liu Kui was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Que刘塙Liu Que was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Liu Wenmin刘文敏Liu Wenmin was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Xiao刘晓Liu Xiao was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Yang刘阳Liu Yang was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Yuanqing刘元卿Liu Yuanqing was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Liu Zongzhou刘宗周Liu Zongzhou (1578–1645) was a Ming scholar styled Niantai, from Shanyin in Zhejiang, who lectured at Jishan and is known as Master Jishan; his teaching centered on making the intention sincere and watchfulness when alone.
• Lou Liang娄谅Lou Liang (1422–1491) was a Ming scholar styled Yizhai and a student of Wu Yubi; Wang Yangming visited him at the age of eighteen.
• Lu Cheng陆澄Lu Cheng was a student of Wang Yangming, courtesy name Yuanjing, from Gui'an in Zhejiang; Part 1 of Instructions for Practical Living contains records made by him.
• Lu Jiuling陆九龄Lu Jiuling (1132–1180) was a Southern Song scholar styled Fuzhai, an elder brother of Lu Jiuyuan; the two are called "the two Lus".
• Lu Jiushao陆九韶Lu Jiushao was a Southern Song scholar styled Suoshan, an elder brother of Lu Jiuyuan, who wrote to Zhu Xi questioning the term "Ultimate of Non-being".
• Lu Jiuyuan (Lu Xiangshan)陆九渊Lu Jiuyuan (1139–1193) was a Southern Song scholar from Jinxi near Fuzhou in Jiangxi, known to scholars as Master Xiangshan; he taught that the mind is principle and is paired with Wang Yangming as "Lu–Wang".
• Lü Zuqian吕祖谦Lü Zuqian (1137–1181) was a Southern Song scholar known as Master Donglai, who in 1175 invited Zhu Xi and the Lu brothers to meet at Goose Lake Temple.
• Luo Dahong罗大纮Luo Dahong was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Luo Hongxian罗洪先Luo Hongxian (1504–1564) was a Ming scholar styled Nian'an, from Jishui in Jiangxi, first-place graduate in 1529; he followed Wang Yangming without studying under him and supported Nie Bao's "returning to stillness".
• Luo Qinshun罗钦顺Luo Qinshun (1465–1547) was a Ming scholar styled Zheng'an, from Taihe in Jiangxi, author of Knowledge Painfully Acquired, who wrote to Wang Yangming questioning the old text of the Great Learning.
• Luo Rufang罗汝芳Luo Rufang (1515–1588) was a leading figure of the Taizhou school, styled Jinxi, from Nancheng in Jiangxi, who taught the mind of a newborn child that knows without learning or deliberating.

M

• Ma Mingheng马明衡Ma Mingheng was a student of Wang Yangming, courtesy name Zixin, from Putian in Fujian, a censor; Huang Zongxi called him the most notable follower of Wang in Fujian.
• Master Zeng (Zengzi)曾子Master Zeng was a student of Confucius, known for "Each day I examine myself on three points" (Analects, Xue Er).
• Mencius孟子Mencius (c. 372–c. 289 BCE), personal name Ke, was a man of Zou in the Warring States period who taught that human nature is good; the term "innate knowing" comes from him, making him the source of the learning of the mind.
• Meng Huali孟化鲤Meng Huali was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.
• Meng Qiu孟秋Meng Qiu was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.
• Meng Yuan孟源Meng Yuan was a student of Wang Yangming whose fault was self-righteousness and love of reputation, for which Wang repeatedly rebuked him.
• Mou Zongsan牟宗三Mou Zongsan (1909–1995) was a student of Xiong Shili and a representative figure of modern New Confucianism.
• Mu Konghui穆孔晖Mu Konghui was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.

N

• Nakae Tōju中江藤树Nakae Tōju (1608–1648) was an early Edo-period Japanese Confucian from Ōmi, revered as the founder of Japanese Yangming learning.
• Nan Daji南大吉Nan Daji (1487–1541) was a student of Wang Yangming from Weinan in Shaanxi who in 1524 printed an expanded Instructions for Practical Living, the basis of today's Part 2.
• Nie Bao聂豹Nie Bao (1487–1563) was a Ming scholar styled Shuangjiang, from Yongfeng in Jiangxi, who called himself Wang Yangming's student only after Wang's death and championed "returning to stillness".

O

• Ōshio Heihachirō大盐平八郎Ōshio Heihachirō (1793–1837) was a Yangming scholar in Osaka, Japan, styled Chūsai, who led an uprising in 1837.
• Ouyang De欧阳德Ouyang De (1496–1554) was a student of Wang Yangming, styled Nanye, from Taihe in Jiangxi, who rose to Minister of Rites.

P

• Pan Shizao潘士藻Pan Shizao was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.

Q

• Qian Dehong钱德洪Qian Dehong (1496–1574) was an important student of Wang Yangming's late years, styled Xushan, from Yuyao; he oversaw the compilation of Wang's chronological biography, collected writings and Part 3 of Instructions for Practical Living.

S

• Satō Issai佐藤一斋Satō Issai (1772–1859) was a late Edo-period Japanese Confucian who served as official Confucian scholar at the Shōheizaka academy and wrote the Four Records of Aspirations.
• Shi Guifang史桂芳Shi Guifang was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Song Yiwang宋仪望Song Yiwang was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Sun Qifeng孙奇逢Sun Qifeng (1584–1675) was a scholar of the Ming–Qing transition known as Master Xiafeng, from Rongcheng in Hebei, a leading northern Confucian of the early Qing who followed Lu–Wang while also drawing on the Cheng–Zhu school.

T

• Tang Hezheng唐鹤征Tang Hezheng was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Tang Shunzhi唐顺之Tang Shunzhi was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Tao Wangling陶望龄Tao Wangling was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.

W

• Wan Biao万表Wan Biao was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Wan Tingyan万廷言Wan Tingyan was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Wang Bi王襞Wang Bi (1511–1587) was the second son of Wang Gen, styled Dongya, and an important transmitter of the Taizhou school.
• Wang Dong王栋Wang Dong (1503–1581) was a clansman and student of Wang Gen, styled Yi'an, who taught that intention is the master of the mind.
• Wang Gen王艮Wang Gen (1483–1541) was a student of Wang Yangming, styled Xinzhai, born into a family of salt workers at Anfeng in Taizhou, and founder of the Taizhou school.
• Wang Hua王华Wang Hua (1446–1522) was Wang Yangming's father, first-place graduate in 1481, who rose to Minister of Personnel in Nanjing.
• Wang Ji (Wang Longxi)王畿Wang Ji (1498–1583) was an important student of Wang Yangming's late years, styled Longxi, from Shanyin in Zhejiang, who held the "four nothings" view.
• Wang Shihuai王时槐Wang Shihuai (1522–1605) was a late representative of the Jiangyou branch of the Wang school, styled Tangnan, from Anfu in Jiangxi, whose teaching centered on "penetrating one's nature and examining the incipient".
• Wang Yangming王阳明Wang Yangming (1472–1529) was a Ming scholar, personal name Shouren, courtesy name Bo'an, from Yuyao in Zhejiang, known as Master Yangming; after his awakening at Longchang in 1508 he taught the unity of knowing and acting, and in his late years made extending innate knowing his central teaching.
• Wang Zongmu王宗沐Wang Zongmu was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Wei Liangbi魏良弼Wei Liangbi was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Wei Liangqi魏良器Wei Liangqi was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Wei Liangzheng魏良政Wei Liangzheng was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Wu Yubi吴与弼Wu Yubi (1391–1469) was a Ming scholar styled Kangzhai, from Chongren in Jiangxi; the Case Studies of Ming Confucians opens with his Chongren case study.

X

• Xi Shu席书Xi Shu (1461–1527) was a Ming official styled Yuanshan, then education commissioner of Guizhou, who in 1509 invited Wang Yangming to lecture at the Guiyang academy.
• Xiao Hui萧惠Xiao Hui was a student of Wang Yangming who was drawn to Daoist immortality and Buddhist learning; Part 1 of Instructions for Practical Living records his question about how hard it is to overcome selfishness.
• Xie You谢祐Xie You was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Xiong Shili熊十力Xiong Shili (1885–1968) was one of the founders of modern New Confucianism and author of A New Treatise on Consciousness-Only.
• Xu Ai徐爱Xu Ai (1487–1517) was Wang Yangming's brother-in-law and one of his earliest students; Part 1 of Instructions for Practical Living opens with his records.
• Xu Fuyuan许孚远Xu Fuyuan (1535–1604) was a Ming scholar styled Jing'an, from Deqing in Zhejiang, teacher of Liu Zongzhou, who wrote Nine Points against the teaching of "without good or evil".
• Xu Jie徐阶Xu Jie was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Xu Yongjian徐用检Xu Yongjian was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Xu Yue徐樾Xu Yue was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Xue Jia薛甲Xue Jia was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Xue Kan薛侃Xue Kan (1486–1545) was a student of Wang Yangming, styled Zhongli, from Jieyang in Guangdong, who first printed Instructions for Practical Living in Ganzhou in 1518.
• Xue Yingqi薛应旂Xue Yingqi was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.

Y

• Yan Hui颜回Yan Hui was a student of Confucius, known for his love of learning and for "not shifting his anger and not repeating a mistake".
• Yan Jun颜钧Yan Jun (1504–1596) was a transmitter of the Taizhou school, styled Shannong, from Yongxin in Jiangxi, and the teacher of Luo Rufang.
• Yang Dongming杨东明Yang Dongming was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.
• Yang Ji杨骥Yang Ji was a student of Wang Yangming, courtesy name Shide, from Guangdong, who first studied with Zhan Ruoshui and completed his studies under Wang.
• Yang Jian杨简Yang Jian (1141–1226) was a Southern Song scholar known as Master Cihu, Lu Jiuyuan's best-known student and one of the Four Masters of Yongshang.
• Yang Qiyuan杨起元Yang Qiyuan was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Yang Shi杨时Yang Shi (1053–1135) was a student of the Cheng brothers, styled Guishan, who carried their learning south, where it passed on to Zhu Xi, a line called "the Way going south".
• Yang Yusun杨豫孙Yang Yusun was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• You Shixi尤时熙You Shixi was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.
• Yuan Xie袁燮Yuan Xie (1144–1224) was a Southern Song scholar styled Jiezhai, a student of Lu Jiuyuan and one of the Four Masters of Yongshang.

Z

• Zeng Dian曾点Zeng Dian, courtesy name Xi, was a student of Confucius and the father of Zeng Shen, known for stating his wish "to bathe in the Yi, enjoy the breeze at the rain altar, and come home singing".
• Zhan Ruoshui湛若水Zhan Ruoshui (1466–1560) was a Ming scholar styled Ganquan, from Zengcheng in Guangdong, a student of Chen Xianzhang who taught realizing heavenly principle everywhere.
• Zhang Houjue张后觉Zhang Houjue was a Ming scholar; Huang Zongxi wrote his biography in the Northern section of the Case Studies of Ming Confucians.
• Zhang Huang章潢Zhang Huang was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Zhang Juzheng张居正Zhang Juzheng (1525–1582) was senior grand secretary in the early Wanli reign, styled Taiyue, who in 1579 ordered the destruction of private academies throughout the empire.
• Zhang Xu张诩Zhang Xu was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.
• Zhang Yuanbian张元忭Zhang Yuanbian was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Zhang Yuanchong张元冲Zhang Yuanchong was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Zhang Zai张载Zhang Zai (1020–1077) was one of the founders of Northern Song Neo-Confucianism, known as Master Hengqu, author of Correcting the Unenlightened and the Western Inscription.
• Zhao Zhenji赵贞吉Zhao Zhenji was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Zheng Yichu郑一初Zheng Yichu was a student of Wang Yangming, courtesy name Chaoshuo, from Jieyang in Guangdong, a jinshi of 1505 who served as a censor.
• Zhou Chong周冲Zhou Chong was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Zhou Dunyi周敦颐Zhou Dunyi (1017–1073) was a Northern Song scholar styled Lianxi, author of the Explanation of the Diagram of the Supreme Ultimate and Penetrating the Book of Changes, revered as the founder of Neo-Confucianism.
• Zhou Rudeng周汝登Zhou Rudeng (1547–1629) was a Ming scholar styled Haimen, from Shengxian in Zhejiang, who followed Wang Ji's "four nothings".
• Zhou Tan周坦Zhou Tan was a Ming scholar; Huang Zongxi wrote his biography in the Yue–Min section of the Case Studies of Ming Confucians.
• Zhou Yi周怡Zhou Yi was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Zhu Chenhao (Prince of Ning)朱宸濠Zhu Chenhao (d. 1521) was the fourth Prince of Ning in the Ming imperial house; he rebelled in 1519 and was captured alive by Wang Yangming.
• Zhu Dezhi朱得之Zhu Dezhi was a Ming scholar; Huang Zongxi wrote his biography in the Nanzhong section of the Case Studies of Ming Confucians.
• Zhu Jie朱节Zhu Jie was a Ming scholar; Huang Zongxi wrote his biography in the Zhezhong section of the Case Studies of Ming Confucians.
• Zhu Shilu祝世禄Zhu Shilu was a Ming scholar; Huang Zongxi wrote his biography in the Taizhou section of the Case Studies of Ming Confucians.
• Zhu Xi朱熹Zhu Xi (1130–1200) was a Southern Song scholar styled Hui'an who brought Neo-Confucianism to its synthesis and wrote the Collected Commentaries on the Four Books.
• Zisi子思Zisi was the grandson of Confucius and is traditionally credited with writing the Doctrine of the Mean.
• Zixia子夏Zixia, surname Bu and personal name Shang, was a student of Confucius known for his learning in the classics.
• Zou Shouyi邹守益Zou Shouyi (1491–1562) was a student of Wang Yangming, styled Dongkuo, from Anfu in Jiangxi, who made caution and apprehension and watchfulness when alone the practice of extending innate knowing.
• Zou Yuanbiao邹元标Zou Yuanbiao was a Ming scholar; Huang Zongxi wrote his biography in the Jiangyou section of the Case Studies of Ming Confucians.
• Zou Zhi邹智Zou Zhi was a Ming scholar; Huang Zongxi wrote his biography in the Baisha section of the Case Studies of Ming Confucians.

A

• The awakening at Longchang龙场悟道The awakening at Longchang was Wang Yangming's sudden realization, in 1508 amid hardship at the Longchang post station in Guizhou, of the meaning of investigating things and extending knowledge: "The Way of the sages is complete within my own nature."

C

• The completion of the Case Studies of Ming Confucians明儒学案成书The completion of the Case Studies of Ming Confucians refers to Huang Zongxi finishing the 62-chapter work around 1676.
• Confirming the Way at Tianquan Bridge天泉证道Confirming the Way at Tianquan Bridge was the discussion on the night before Wang Yangming set out on campaign in the ninth month of 1527, in which he responded on Tianquan Bridge to Qian Dehong's and Wang Ji's two readings of the Four-Sentence Teaching.

D

• The death of Wang Yangming阳明之卒The death of Wang Yangming came on the 29th day of the 11th month of the 7th year of Jiajing (9 January 1529), when he died of illness on a boat at Nan'an in Jiangxi; his last words were "This mind is bright and clear; what more is there to say?"
• The debate on the Ultimate of Non-being and the Supreme Ultimate无极太极之辨The debate on the Ultimate of Non-being and the Supreme Ultimate was the exchange of letters between the brothers Lu Jiushao and Lu Jiuyuan and Zhu Xi over the phrase "the Ultimate of Non-being and yet the Supreme Ultimate" in Zhou Dunyi's Explanation of the Diagram.
• The dialogue at Yantan严滩问答The dialogue at Yantan took place after the Tianquan Bridge discussion, when Qian Dehong and Wang Ji saw Wang Yangming off at Yantan; Wang said, "With intent, all is real; without intent, all is illusion. Without intent, all is real; with intent, all is illusion."
• The Donglin lectures东林讲学The Donglin lectures began in 1604, when Gu Xiancheng, Gao Panlong and others rebuilt the Donglin Academy in Wuxi, lectured there and criticized the teaching of "without good or evil".

E

• Ennobled as Earl of Xinjian封新建伯Ennobled as Earl of Xinjian refers to Wang Yangming's promotion in 1521, for putting down the Prince of Ning's rebellion, to Minister of War in Nanjing and his ennoblement as Earl of Xinjian.
• Exile at Longchang龙场谪居Exile at Longchang refers to Wang Yangming being banished in 1506 to be postmaster of Longchang in Guizhou for a memorial defending censors, arriving in 1508 and reaching his awakening there amid hardship.

F

• The first printing of Instructions for Practical Living初刻传习录The first printing of Instructions for Practical Living was Xue Kan's 1518 edition, printed in Ganzhou, of Wang Yangming's sayings recorded by Xu Ai, Lu Cheng and Xue himself, which is today's Part 1.
• First teaching of the unity of knowing and acting始论知行合一First teaching of the unity of knowing and acting refers to 1509, when Wang Yangming accepted Xi Shu's invitation to lecture at the Guiyang academy and began teaching the unity of knowing and acting there.

G

• The Goose Lake Meeting鹅湖之会The Goose Lake Meeting was the 1175 gathering at Goose Lake Temple in Qianshan, Xinzhou, arranged by Lü Zuqian, at which Zhu Xi and the brothers Lu Jiuling and Lu Jiuyuan argued over the right method of learning.
• The Great Rites Controversy大礼议The Great Rites Controversy was the long dispute at court after the Jiajing Emperor came to the throne over whether he should honor the Hongzhi Emperor or his own father, Prince Xian of Xing, as his "imperial father".

I

• Investigating the bamboo格竹Investigating the bamboo was the young Wang Yangming's attempt, following Zhu Xi, to investigate the principle of the bamboo in front of a pavilion; after seven days he fell ill, and this became the starting point of his rethinking of what investigating things means.

J

• The Jiajing ban on Wang's teaching嘉靖禁学The Jiajing ban was the court's response, after Wang Yangming's death, to memorials by Gui E and others: it suspended his hereditary title and posthumous honors and condemned and prohibited his teaching.

L

• Lecturing at Chuzhou滁州讲学Lecturing at Chuzhou refers to 1513–1514, when Wang Yangming, as vice minister of the Court of the Imperial Stud in Nanjing stationed at Chuzhou, lectured and taught his students quiet sitting.
• Lecturing at home in Yue居越讲学Lecturing at home in Yue refers to the six years after the Prince of Ning's rebellion when Wang Yangming returned to Shaoxing, mourned his father and lectured; Part 3 of Instructions for Practical Living records many dialogues from this period.
• Lecturing on Mount Xiang象山讲学Lecturing on Mount Xiang refers to Lu Jiuyuan building a study retreat on Mount Yingtian in Guixi in 1187, lecturing there, and renaming the mountain Xiangshan.
• The Lingji Temple lecture gatherings灵济宫讲会The Lingji Temple lecture gatherings were the meetings Xu Jie hosted at the Lingji Temple in Beijing in 1553–1554, when Yangming learning had its greatest following in the capital.

N

• Nine Points and Nine Answers九谛九解Nine Points and Nine Answers was the Wanli-era debate in which Xu Fuyuan wrote Nine Points attacking Zhou Rudeng's teaching of "without good or evil" and Zhou replied with Nine Answers.

P

• Posthumous title and enshrinement追谥与从祀Posthumous title and enshrinement refers to Wang Yangming's posthumous rehabilitation: in 1567 he was made Marquis of Xinjian with the posthumous name Wencheng, and in 1584 he was enshrined in the Confucian temple.
• Proclaiming "extending innate knowing"揭致良知Proclaiming "extending innate knowing" refers to 1521, when Wang Yangming formally put forward the teaching of extending innate knowing in Jiangxi; from then on it was the central teaching of his life.
• Putting down the Prince of Ning's rebellion平定宁王之乱Putting down the Prince of Ning's rebellion was the 1519 campaign in which Wang Yangming raised troops at Ji'an and within little more than a month captured alive the rebel Prince of Ning, Zhu Chenhao.

Q

• The Qingyuan ban on "false learning"庆元党禁The Qingyuan ban was the prohibition, under Han Tuozhou's rule in the Qingyuan reign of Emperor Ningzong of Song, that denounced Zhu Xi and other scholars of the Learning of the Way as "false learning" and barred their teaching and their entry into office.

R

• The retreat at Yangming Grotto阳明筑室The retreat at Yangming Grotto refers to Wang Yangming returning home on sick leave in 1502 and building a hut for quiet cultivation at the Yangming Grotto on Mount Kuaiji, taking the name Yangmingzi.

S

• The Si'en and Tianzhou campaign思田之役The Si'en and Tianzhou campaign was Wang Yangming's 1527 mission as supreme commander of Guangdong and Guangxi, in which he settled the unrest of the native chieftains of Si'en and Tianzhou in Guangxi mainly by offering amnesty.
• The Society for Becoming Human证人社The Society for Becoming Human was the lecture society Liu Zongzhou founded in Shaoxing in 1631, teaching watchfulness when alone and making the intention sincere.
• Suppressing the uprisings in southern Jiangxi南赣平乱Suppressing the uprisings in southern Jiangxi refers to Wang Yangming's service from 1516 as grand coordinator of Nan'an, Ganzhou, Tingzhou, Zhangzhou and nearby areas, during which he put down one popular uprising after another in the mountains where Jiangxi, Fujian, Guangdong and Hunan meet.

W

• The White Deer Grotto Lecture白鹿洞讲义The White Deer Grotto Lecture was Lu Jiuyuan's 1181 lecture at Zhu Xi's invitation at the White Deer Grotto Academy on Mount Lu, on the Analects passage "the noble person understands rightness; the petty person understands profit".

Z

• Zhang Juzheng's destruction of the academies张居正毁书院Zhang Juzheng's destruction of the academies was the 1579 order by the senior grand secretary to destroy private academies throughout the empire, on the grounds that gathering students for lectures was idle talk that neglected real work.
• The Zhu–Lu debate朱陆之辨The Zhu–Lu debate was the dispute over the similarities and differences between the learning of Zhu Xi and of Lu Jiuyuan: one stressed inquiry and learning and exhausting principle in things, the other stressed honoring the moral nature and bringing the original mind to light.

A

• The Analects (Lunyu)论语The Analects is the record of the words and deeds of Confucius and his students, one of the Four Books.

B

• A Book to Burn焚书A Book to Burn is Li Zhi's collection of letters and miscellaneous writings, including On the Childlike Mind.
• Burying the Traveler瘗旅文Burying the Traveler is the funeral text Wang Yangming wrote at Longchang, later included in the anthology Guwen guanzhi.

C

• Case Studies of Ming Confucians (Mingru xue'an)明儒学案The Case Studies of Ming Confucians is Huang Zongxi's history of Ming thought in 62 chapters, presenting more than two hundred scholars through short biographies, comments and selected sayings.
• Case Studies of Song and Yuan Confucians宋元学案The Case Studies of Song and Yuan Confucians is a history of Song and Yuan thought in 100 chapters, begun by Huang Zongxi late in life and completed by Huang Baijia, Quan Zuwang and others.
• Collected Commentaries on the Four Books四书章句集注The Collected Commentaries on the Four Books are Zhu Xi's commentaries on the Great Learning, the Doctrine of the Mean, the Analects and the Mencius, made the standard for the civil service examinations from the Yuan dynasty on.
• Complete Works of Wang Wencheng王文成公全书The Complete Works of Wang Wencheng is the 38-chapter collected works of Wang Yangming printed in Hangzhou in 1572 under Xie Tingjie, the most widely used complete edition of his writings.

D

• The Doctrine of the Mean (Zhongyong)中庸The Doctrine of the Mean is a classic, originally a chapter of the Book of Rites and traditionally attributed to Zisi, that Song Confucians made one of the Four Books.

G

• The Great Learning (Daxue)大学The Great Learning is a classic, originally a chapter of the Book of Rites, that Song Confucians placed first among the Four Books; it sets out three guiding principles and eight steps.

I

• Inquiry on the Great Learning大学问Inquiry on the Great Learning is Wang Yangming's systematic late interpretation of the Great Learning, dictated before he left for the Si'en and Tianzhou campaign in 1527 and recorded by Qian Dehong.
• Instructions for Practical Living (Chuanxilu)传习录Instructions for Practical Living is the collection of Wang Yangming's recorded sayings and letters on learning, in three parts.
• Instructions for the Students at Longchang教条示龙场诸生Instructions for the Students at Longchang are the rules of study Wang Yangming set at Longchang for the students who came to him, urging four things: setting one's resolve, diligent study, correcting faults, and urging one another to goodness.

K

• Knowledge Painfully Acquired困知记Knowledge Painfully Acquired is Luo Qinshun's book of notes on learning, following Zhu Xi with revisions, and the representative work of the Zhu Xi side in the Ming.

M

• Manual of Man人谱Manual of Man is Liu Zongzhou's book on self-cultivation, centered on "becoming truly human".

O

• The Old Text of the Great Learning古本大学The Old Text of the Great Learning is the original Book of Rites version of the Great Learning that Wang Yangming printed in 1518 with a preface and side notes, treating making the intention sincere as its key.

P

• Penetrating the Book of Changes (Tongshu)通书Penetrating the Book of Changes is Zhou Dunyi's work on sincerity, spirit and incipience; this entry also covers his other work, the Explanation of the Diagram of the Supreme Ultimate.
• Personal Notes on the Five Classics五经臆说Personal Notes on the Five Classics is the book Wang Yangming wrote after his awakening at Longchang to test what he had realized against the Five Classics; the original is lost and thirteen notes survive.

R

• Recorded Sayings of Xiangshan象山语录The Recorded Sayings of Xiangshan are Lu Jiuyuan's sayings as recorded by his students, in chapters 34 and 35 of the Complete Works of Master Xiangshan.
• Reflections on Things at Hand近思录Reflections on Things at Hand is an introductory Neo-Confucian reader compiled by Zhu Xi and Lü Zuqian, with more than six hundred sayings of Zhou Dunyi, Cheng Hao, Cheng Yi and Zhang Zai.
• Replies to Nie Wenwei答聂文蔚Replies to Nie Wenwei are Wang Yangming's two letters answering Nie Bao, included in Part 2 of Instructions for Practical Living and representative of his late teaching.
• Reply to Gu Dongqiao答顾东桥书Reply to Gu Dongqiao is Wang Yangming's long letter answering Gu Lin, included in Part 2 of Instructions for Practical Living; its second half is the famous essay Pulling Up the Root and Blocking the Source.
• Reply to Vice Minister Luo Zheng'an答罗整庵少宰书Reply to Vice Minister Luo Zheng'an is Wang Yangming's letter answering Luo Qinshun, included in Part 2 of Instructions for Practical Living.

S

• The Southern Jiangxi Community Compact南赣乡约The Southern Jiangxi Community Compact was the village compact Wang Yangming issued after putting down the uprisings in southern Jiangxi, an application of the learning of the mind to local moral education.

W

• Waiting for the Dawn明夷待访录Waiting for the Dawn is Huang Zongxi's political treatise, which criticizes autocratic rule and holds that "the people are the host and the ruler is the guest".
• The Western Inscription西铭The Western Inscription is a short essay by Zhang Zai stating that "all people are my siblings and all things are my companions".

Z

• Zhu Xi's Final Conclusions Arrived at Late in Life朱子晚年定论Zhu Xi's Final Conclusions Arrived at Late in Life is Wang Yangming's 1518 compilation of passages from Zhu Xi's letters in which Zhu regrets his earlier views, passages that agree with the learning of the mind.

C

• The Cheng–Zhu school of principle程朱理学The Cheng–Zhu school of principle is the line of Confucian learning represented by Cheng Yi and Zhu Xi, teaching that human nature is principle, exhausting principle by investigating things, and cultivation through reverence.
• The Chuzhong Wang school楚中王门The Chuzhong Wang school is Wang Yangming's students in today's Hunan and Hubei, represented by Jiang Xin and Ji Yuanheng.

D

• The Donglin school东林学派The Donglin school is the group of scholars led by Gu Xiancheng and Gao Panlong who lectured at the Donglin Academy in Wuxi.

F

• The Four Masters of Yongshang甬上四先生The Four Masters of Yongshang are Yang Jian, Yuan Xie, Shu Lin and Shen Huan, four men of Mingzhou (today's Ningbo, Zhejiang) who transmitted Lu Jiuyuan's learning.

G

• The Ganquan school甘泉学派The Ganquan school is the school founded by Zhan Ruoshui, teaching realizing heavenly principle everywhere, which developed alongside Yangming learning.

J

• Japanese Yangming learning日本阳明学Japanese Yangming learning is the tradition formed after Yangming learning reached Japan, with Nakae Tōju as its founder.
• The Jiangmen school江门学派The Jiangmen school is the school founded by Chen Xianzhang, named after Baishali in Jiangmen, Xinhui, Guangdong, where he lectured; it taught finding the Way for oneself through quiet sitting.
• The Jiangyou Wang school江右王门The Jiangyou Wang school is Wang Yangming's students in Jiangxi, whom Huang Zongxi considered the truest heirs of his teaching.
• The Jishan school蕺山学派The Jishan school is the school founded by Liu Zongzhou, centered on making the intention sincere and watchfulness when alone, regarded as the last great school of Song–Ming Neo-Confucianism.

K

• Korean Yangming learning朝鲜阳明学Korean Yangming learning is the tradition of Yangming learning on the Korean peninsula; Jeong Je-du lectured on Ganghwa Island in his late years, giving rise to the "Ganghwa school".

L

• The learning of the mind (xinxue)心学The learning of the mind is the line of Confucian learning that takes the mind as the root of learning: principle is not outside the mind, and the key to learning is bringing the original mind to light and extending its innate knowing.

M

• Modern New Confucianism现代新儒家Modern New Confucianism is the group of scholars since the twentieth century who have made it their work to continue Song–Ming Confucianism and respond to modern questions.

N

• The Nanzhong Wang school南中王门The Nanzhong Wang school is the later followers of Wang Yangming in today's Jiangsu and Anhui.
• The Northern Wang school北方王门The Northern Wang school is the later followers of Wang Yangming in the northern regions of today's Shandong, Henan, Shaanxi and nearby.

Q

• The Qianzhong Wang school黔中王门The Qianzhong Wang school is a modern scholars' term for the students and later followers Wang Yangming left in Guizhou.

T

• The Taizhou school泰州学派The Taizhou school is the school founded by Wang Gen, teaching that the Way is in ordinary people's daily life; many of its members were commoners.

X

• The Xiangshan school象山学派The Xiangshan school is the group of Lu Jiuyuan's students, the best known being the Four Masters of Yongshang such as Yang Jian and Yuan Xie.

Y

• Yangming learning阳明学Yangming learning is the school founded by Wang Yangming, also called "the learning of Yaojiang", centered on the mind is principle, the unity of knowing and acting, and extending innate knowing.
• The Yue–Min Wang school粤闽王门The Yue–Min Wang school is Wang Yangming's students in Guangdong and Fujian, represented by Xue Kan.

Z

• The Zhezhong Wang school浙中王门The Zhezhong Wang school is Huang Zongxi's name for Wang Yangming's students in his home province of Zhejiang, including Xu Ai, Qian Dehong and Wang Ji.
• The Zhixiu school止修学派The Zhixiu school is the school founded by Li Cai, whose central teaching is "stopping and cultivating".

G

• Goose Lake Temple鹅湖寺Goose Lake Temple is a temple at the foot of Mount Ehu in today's Qianshan County, Jiangxi, where the Goose Lake Meeting took place in 1175.
• Guiyang Academy贵阳书院Guiyang Academy is the academy where Wang Yangming lectured in 1509 at Xi Shu's invitation and began teaching the unity of knowing and acting.

J

• Jishan Academy稽山书院Jishan Academy is the academy of Shaoxing prefecture, restored by Nan Daji around 1524, where he invited Wang Yangming to lecture.

L

• Longchang龙场Longchang is today's Xiuwen County in Guizhou, where Wang Yangming served as postmaster and where his awakening took place.
• Longgang Academy龙冈书院Longgang Academy is the place where Wang Yangming lectured at Longchang, built for him by local people.

M

• Mount Ji (Jishan)蕺山Mount Ji is a small hill inside the city of Shaoxing where Liu Zongzhou lectured, which is why scholars call him Master Jishan.
• Mount Xiang (Xiangshan)象山Mount Xiang is a mountain in today's Guixi, Jiangxi, originally called Mount Yingtian, where Lu Jiuyuan built a study retreat and lectured in 1187 and which he renamed Xiangshan.

N

• Nan'an南安Nan'an is today's Dayu County in Jiangxi (Nan'an prefecture in the Ming), where Wang Yangming died of illness early in 1529.

T

• Tianquan Bridge天泉桥Tianquan Bridge is the bridge over the Bixia Pond at Wang Yangming's residence in Shaoxing, where the Tianquan Bridge discussion took place in 1527.

W

• White Deer Grotto Academy白鹿洞书院The White Deer Grotto Academy is an academy below the Wulao Peak of Mount Lu in today's Jiangxi, one of the four great academies of the Song, where Lu Jiuyuan lectured in 1181.

Y

• Yangming Grotto阳明洞Yangming Grotto is the place in the Kuaiji Mountains where Wang Yangming built a hut for quiet cultivation in 1502, from which he took the name Yangmingzi.
• Yuyao余姚Yuyao is Wang Yangming's birthplace, today Yuyao City in Ningbo, Zhejiang.