Base Profile

Wang Yangming

Master of the School of Mind who revolutionized Confucianism with the unity of knowledge and action

Wang Yangming (1472-1529), given name Shouren, courtesy name Bo'an, sobriquet Yangming, was one of the greatest philosophers and military strategists of the Ming dynasty. He founded the culminating system of the Lu-Wang School of Mind (Xinxue), overturning the Neo-Confucian orthodoxy of Cheng-Zhu with three core propositions: Mind is Principle, Unity of Knowledge and Action, and Extending Innate Knowledge. He argued that all moral truth is inherent in the innate moral knowledge (liangzhi) of the human mind, requiring no external investigation. His thought profoundly shaped the intellectual spirit of the Ming-Qing literati and spread to Japan, where it influenced the Meiji Restoration generation.

PhilosophyEthicsPolitical ThoughtMilitary StrategyEducationEra 明代 1472-1529Influence 90

Controversy TagsSchool of Mind Criticized as Subjective IdealismExtending Innate Knowledge Accused of Potentially Leading to Moral RelativismRadicalization Controversy of the Taizhou School Among Wang Later FollowersDisputed Boundary Between School of Mind and Buddhism and DaoismUnity of Knowledge and Action Criticized as a Tool for Justifying Activism

Thought System

Core Knowledge Graph

Core Beliefs

Mind is Principle: Moral Truth is Inherent in the Human Mind

Wang Yangming held that the 'principle' (li) spoken of by Cheng-Zhu Neo-Confucianism is not in external things but in the human mind itself. There is no principle outside the mind, no affairs outside the mind — all moral principles are inherent in the mind and need not be sought externally. This was a fundamental overturning of the Cheng-Zhu doctrine of investigating things.

Source: Instructions for Practical Living (Chuanxi Lu), Wang Yangming, circa 1518-1527

Unity of Knowledge and Action: True Knowledge Necessarily Leads to Action

Wang Yangming held that genuine knowledge and action are inseparable. To know but not act is simply not to know; if one truly knows pain, one necessarily withdraws. The split between knowledge and action occurs because what passes for 'knowing' is mere superficial opinion, not genuine awakening of innate moral knowledge. This proposition rejects the sequential theory of 'know first, then act.'

Source: Instructions for Practical Living, Vol. 1, dialogue with Xu Ai, circa 1518

Extending Innate Knowledge: Expanding the Innate Moral Awareness of the Human Mind

Liangzhi (innate moral knowledge) is the moral awareness inherent in the human mind, naturally distinguishing right from wrong and good from evil. Extending innate knowledge (zhi liangzhi) means continuously expanding and practicing this inherent awareness in daily affairs, so it is not obscured by selfish desires. This is the highest summation of Wang Yangming late thought and the core practice of his School of Mind.

Source: Instructions for Practical Living, Vol. 2, Letter to Gu Dongqiao, circa 1520

Sagehood is Attainable: Every Person Can Become a Sage

Wang Yangming held that sagehood is not an unattainable ideal but a state anyone can reach through extending innate knowledge. 'The streets are full of sages' — anyone who expands their inherent liangzhi can become a sage. This was a democratizing transformation of Confucian elitism.

Source: Instructions for Practical Living, Vol. 3, circa 1524-1527

Mental Models

Liangzhi Compass: Navigating Decisions with Innate Moral Awareness

When facing moral dilemmas, do not seek external authority or rules but turn inward to consult liangzhi — the innate awareness that naturally distinguishes right from wrong.

During the Longchang Enlightenment, Wang Yangming was in dire circumstances with no books to read and no teacher to consult, forced to seek inward. He realized the Way of the sages is complete in my own nature — all moral truth is already within the mind. Later, during the rebellion of the Prince of Ning, he acted on liangzhi judgment rather than waiting for court orders, decisively suppressing the rebellion.

Moral Decision-MakingLeadershipCrisis JudgmentPersonal Growth

Knowledge-Action Unity Verification: Testing True Knowledge Through Action

Anything claimed as 'known' must be manifested in action — if one knows but does not act, one has not yet truly known and must deepen understanding rather than remaining at theory.

In the Instructions for Practical Living, Wang Yangming uses 'knowing pain' as an example: if one truly knows pain, one necessarily withdraws; if one truly knows filial piety, one necessarily acts filially. The split between knowledge and action occurs because the so-called 'knowing' is only superficial cognition. His disciple Xu Ai questioned the unity of knowledge and action; Wang Yangming used this example to make him realize his 'knowing' was mere opinion, not true knowledge.

Execution ImprovementSelf-AwarenessLearning MethodsOrganizational Management

Polishing the Mind Through Affairs: Cultivating Mind in Practical Matters

Cultivation of the mind is not in sitting meditation but in responding to daily affairs — every encounter with practical problems is an opportunity to polish liangzhi.

Wang Yangming criticized disciples who only practiced seated meditation, arguing that they became flustered when facing real affairs because they only worked in quiet settings and never polished themselves through actual matters. He himself lectured while conducting military campaigns against bandits in Jiangxi and the Prince of Ning's rebellion, verifying his mind-cultivation practice through military action.

Personal CultivationLeadership PracticeStress ManagementCareer Growth

Values & Paradoxes

Integrity and Authenticity

Moral Courage of Knowledge-Action Unity

Egalitarian Spirit of Attainable Sagehood

Paradox of the Man of Action and the Contemplative

Wang Yangming was an outstanding military strategist who suppressed multiple rebellions, yet simultaneously a master of the School of Mind emphasizing inner cultivation. He verified philosophy through military action and guided military action with philosophy, but this combination left posterity struggling to identify the true priorities of his thought.

Paradox of Orthodox Defender and Heterodox Revolutionary

Wang Yangming claimed to represent Confucian orthodoxy yet overturned the Cheng-Zhu Neo-Confucian official orthodoxy. He claimed to return to the original meaning of Confucius and Mencius yet created a philosophical system diverging sharply from the mainstream — viewed as heterodox by conservatives yet an innovation within Confucianism.

Tension Between Inner Freedom and External Authority

Wang Yangming emphasized the inner authority of liangzhi, advocating independence from external rules and authorities, yet he was himself a loyal official who suppressed rebellions. This tension between inner freedom and outer compliance generated sharply divergent political stances among his later followers.

Evolution Phases

Seeking the Way and Trial-and-Error Phase (1472-1506)

Exploring Daoism, Buddhism, and Cheng-Zhu Neo-Confucianism; seven days investigating bamboo; repeated setbacks

The young Wang Yangming read widely and tried various paths to the Way. He once sat before bamboo for seven days attempting Cheng-Zhu gewu (investigation of things), fell ill, and gained nothing. He subsequently explored Daoism and Buddhism, finding no satisfying answer. In 1506, he was flogged at court and exiled to Longchang, Guizhou, for remonstrating against the eunuch Liu Jin.

Longchang Enlightenment Phase (1507-1510)

Longchang Enlightenment, establishing the core proposition of Mind is Principle, philosophical system taking initial shape

In the extremely harsh environment of Longchang, Guizhou, with no books to read and no teacher to consult, Wang Yangming had a sudden enlightenment one night: 'The Way of the sages is complete in my own nature' — moral truth is not in external things but inherent in the human mind. This was the birth moment of the School of Mind core proposition and the fundamental turning point of Wang Yangming's thought.

Teaching and Propagating Knowledge-Action Unity Phase (1510-1521)

Lecturing in Nanjing and Jiangxi, proposing unity of knowledge and action, suppressing Jiangxi bandits, verifying mind-cultivation through military practice

Wang Yangming returned to official life, proposing the unity of knowledge and action while lecturing in Nanjing and attracting numerous disciples. From 1517 to 1519 he suppressed bandits and the Prince of Ning's rebellion in Jiangxi, verifying the practicality of his mind-cultivation through actual military action. After suppressing the Prince of Ning he faced political repression and was forced to return home for mourning.

Extending Innate Knowledge and Mature Thought Phase (1521-1529)

Proposing extending innate knowledge as the highest proposition, compiling Instructions for Practical Living, lecturing at Tianquan, philosophical system fully formed

In his later years Wang Yangming lectured in Shaoxing, proposing extending innate knowledge as the highest summation of his School of Mind, completing the three-step philosophical evolution from Mind is Principle to Unity of Knowledge and Action to Extending Innate Knowledge. In 1527 he was ordered to suppress rebellions in Guangxi; he died on the return journey in 1529, leaving as his final words: 'This mind is luminous — what more is there to say?'

Methodology Cards

3 Callable Cards

Liangzhi Inquiry Method: Making Decisions with Innate Moral Awareness

wang-yangming-001

When facing complex decisions, do not rely on external rules or authority but turn inward to consult liangzhi — the innate awareness that naturally distinguishes right from wrong.

Step 1: Pause external information input; in quiet, ask yourself: what does liangzhi tell me is right?
Step 2: Distinguish the voice of liangzhi (clear, calm, pointing toward the moral) from the voice of selfish desire (urgent, interest-driven, self-rationalizing).
Step 3: Test whether your judgment holds up to the 'if positions were reversed' test — liangzhi's judgment should be consistent for self and others.
Step 4: Act according to liangzhi guidance without compromising due to external pressure or interest; record action results to verify the accuracy of liangzhi judgment.

Moral Dilemma Decision-MakingLeadershipBusiness EthicsPersonal Values Conflict

Anti-Patterns

Mistaking self-rationalizing selfish desire for liangzhi
Using liangzhi to endorse norm-violating behavior without genuine self-examination
Liangzhi inquiry becoming formalistic without genuinely influencing action

Knowledge-Action Unity Self-Check: Verifying True Knowledge Through Action

wang-yangming-002

When claiming to 'know' something, immediately check: does my action align with this knowledge? If not, it means not yet truly knowing and understanding must be deepened.

Step 1: List the important principles or values you claim to know (e.g., I know health is important).
Step 2: Review your actual actions over the past week, checking whether these actions align with your claimed knowledge.
Step 3: For each knowledge-action inconsistency, ask yourself: is my knowledge only superficial cognition, or am I blocked from action by selfish desire?
Step 4: For each knowledge-action inconsistency, make a concrete action plan to deepen superficial cognition into true knowledge that drives action.

Personal GrowthHabit FormationExecution ImprovementValues Implementation

Anti-Patterns

Using 'I already know that' as an excuse for inaction
Only checking action without deepening understanding, leading to repetitive cycles
Simplifying unity of knowledge and action to 'do more things,' ignoring the necessity of deepening understanding

Polishing Through Affairs Method: Cultivating Mind in Practical Matters

wang-yangming-003

Treat every real challenge as an opportunity to polish liangzhi, not as an interference — difficulty is the whetstone for tempering the mind, not an obstacle to be avoided.

Step 1: When facing difficulty or pressure, do not escape; instead ask: which aspect of my liangzhi is this affair testing?
Step 2: While handling practical matters, maintain awareness of your inner state — is selfish desire influencing your judgment?
Step 3: After handling each important matter, reflect: was my liangzhi expanded in this affair, or was it obscured?
Step 4: Actively seek challenges that temper the mind rather than only practicing in the comfort zone, because genuine mind-cultivation work is completed in actual affairs.

Decision-Making Under PressureLeadership PracticeResponding to Professional ChallengesPersonal Cultivation

Anti-Patterns

Replacing polishing through affairs with sitting meditation, becoming flustered when facing real challenges
Turning polishing through affairs into busyness for its own sake, losing inner awareness
Only developing action capacity without deepening liangzhi awareness, becoming activism rather than mind-cultivation

Decision Timeline

9 Key Events

Born in Yuyao, Zhejiang; Father Wang Hua Was the Top Imperial Examination Graduate

Context: During the Chenghua reign of the Ming dynasty, Cheng-Zhu Neo-Confucianism was the official orthodoxy and the imperial examination system dominated the fate of the literati.

Decision: From childhood, he set his ambition on becoming a sage, not merely on success in the imperial examinations.

Reasoning: According to records, when young Wang Yangming was asked by his teacher 'what is the first-rank affair?', he answered 'reading to learn from the sages' rather than 'reading to pass the examinations.'

Outcome: This early ambition established the spiritual direction of his life — the goal of attaining sagehood.

Lesson: The setting of one's life goal determines the direction and quality of one's efforts.

Seven Days Investigating Bamboo, Falling Ill with Nothing Gained

Context: Following the Cheng-Zhu method of gewu (investigating things) to extend knowledge, Wang Yangming sat before bamboo in the courtyard attempting to obtain moral principle from external things.

Decision: Strictly following the Cheng-Zhu doctrine of investigating things, he concentrated on the bamboo for seven days.

Reasoning: Cheng-Zhu Neo-Confucianism held that gewu — deep investigation of external things — could yield moral principle; Wang Yangming attempted to seek the Way through this method.

Outcome: After seven days he fell seriously ill, gained no moral insight, and began doubting the validity of the Cheng-Zhu path of investigating things.

Lesson: A methodological error means no amount of effort will yield results; questioning the method itself is the beginning of wisdom.

Risking Death to Remonstrate Against Liu Jin, Flogged at Court and Exiled to Longchang

Context: The eunuch Liu Jin dominated the court and arrested several remonstrating officials. Wang Yangming submitted a memorial defending them, enraging Liu Jin.

Decision: Knowing punishment was certain, he still chose to submit the memorial and remonstrate, acting according to his moral conscience.

Reasoning: His moral conscience told him this was the right thing to do; acting in the face of futility was an early practice of the unity of knowledge and action.

Outcome: He was flogged forty times at court and demoted to postal relay station keeper in Longchang, Guizhou — this adversity became the catalyst for his philosophical breakthrough.

Lesson: Moral courage often requires paying a real price, but adversity is the breeding ground for intellectual breakthrough.

Longchang Enlightenment: The Way of the Sages Is Complete in My Own Nature

Context: Exiled to the remote, miasma-filled Longchang in Guizhou, Wang Yangming lived in extreme hardship. His attendants fell ill one by one; he made a stone coffin and contemplated life and death.

Decision: In extreme adversity, he abandoned seeking the Way externally and turned inward to question his own mind.

Reasoning: Since external investigation of things could not yield the Way, the Way must be internal — the human mind inherently contains the Way of the sages.

Outcome: In a night of sudden enlightenment, he realized 'the Way of the sages is complete in my own nature; my former seeking of principle in affairs and things was mistaken' — the proposition Mind is Principle was born.

Lesson: True breakthrough often comes from radically questioning existing methodology, not from continued effort on a wrong path.

Lecturing in Nanjing, Formally Proposing the Unity of Knowledge and Action

Context: Wang Yangming returned to official life, serving in the Court of State Ceremonial in Nanjing, began accepting many disciples and lecturing, attracting widespread attention.

Decision: Publicly taught unity of knowledge and action as the core proposition to correct the Cheng-Zhu defect of 'knowing but not acting.'

Reasoning: Cheng-Zhu Neo-Confucianism caused literati to engage only in empty moral talk without putting it into practice; unity of knowledge and action was the corrective.

Outcome: The proposition of unity of knowledge and action sparked widespread debate and attracted numerous disciples; the School of Mind began forming an influential school of thought.

Lesson: The value of theory lies in whether it can change practice; genuine knowledge necessarily manifests as action.

Defeating a Superior Force, Suppressing the Prince of Ning's Rebellion in 43 Days

Context: Prince of Ning Zhu Chenhao launched a rebellion with one hundred thousand troops; Wang Yangming, as a local official with no regular army, had to face them with militia.

Decision: Judging the military situation by liangzhi, using feints and attacking what the enemy must rescue, acting decisively without waiting for court orders.

Reasoning: Liangzhi told him he must act immediately; waiting for court orders meant losing the opportunity — this was the military embodiment of unity of knowledge and action.

Outcome: Suppressed the hundred-thousand-strong rebel force within 43 days, achieving decisive victory with minimal casualties — a classic case of defeating a superior force in Chinese military history.

Lesson: Unity of knowledge and action is not merely a philosophical proposition but practical wisdom — navigate by liangzhi, act decisively, and do not be bound by external authority.

Proposing Extending Innate Knowledge as the Highest Proposition of the School of Mind

Context: Wang Yangming returned home for mourning and lectured in Shaoxing; his thought entered its mature phase, integrating his earlier Mind is Principle and unity of knowledge and action into the more concise proposition of extending innate knowledge.

Decision: Used extending innate knowledge as the highest summation of mind-cultivation practice, giving self-cultivation a more direct operational path.

Reasoning: Liangzhi is inherent in the human mind; extending innate knowledge means expanding and practicing this inherent awareness — more direct than investigating things and easier to apply than unity of knowledge and action.

Outcome: Extending innate knowledge became the core of Wang Yangming late thought; the compilation of the Instructions for Practical Living was also completed during this period.

Lesson: Great thought often evolves from complexity to simplicity — finding the most core proposition and making it more actionable.

Tianquan Certification of the Way: The Four-Sentence Teaching and Transmission of the School of Mind

Context: Wang Yangming was about to be ordered to campaign in Guangxi; at the Tianquan Bridge he taught his two core disciples Wang Ji and Qian Dehong the Four-Sentence Teaching as the core program for transmitting the School of Mind.

Decision: Before the campaign, summarized the essence of the School of Mind with the Four-Sentence Teaching: 'The substance of the mind is without good or evil; the movement of intention has good and evil; innate knowledge distinguishes good from evil; doing good and removing evil is investigating things.'

Reasoning: The Four-Sentence Teaching integrated Mind is Principle, unity of knowledge and action, and extending innate knowledge into an actionable program of self-cultivation, giving later students a clear practical path.

Outcome: The Tianquan Certification of the Way became an important marker of the transmission of the School of Mind; the Four-Sentence Teaching became the core program of the Wang school, influencing generations of disciples.

Lesson: The transmission of knowledge requires condensing complex thought into actionable frameworks so that later students can practice independently.

Died on the Return Journey; Final Words: This Mind is Luminous — What More Is There to Say

Context: After suppressing rebellions in Guangxi, Wang Yangming fell gravely ill and died at Qinglong Pu in Jiangxi on the return journey, at the age of 57.

Decision: When disciples asked for final words, Wang Yangming replied: 'This mind is luminous — what more is there to say?'

Reasoning: The ultimate state of unity of knowledge and action and extending innate knowledge is the luminosity and equanimity of the mind — no final words needed, because a lifetime has been the practice of knowledge-action unity.

Outcome: After Wang Yangming's death, the School of Mind spread widely in the Ming dynasty; his disciples spread across the country, forming multiple branches including the Taizhou School, with influence extending through the Qing dynasty into the modern era.

Lesson: A person final state is the most authentic embodiment of their lifetime philosophical practice — one who has achieved knowledge-action unity faces death with equanimity.

Reading List

Books

Written by (1)

Instructions for Practical Living (Chuanxi Lu)

Wang Yangming (compiled by disciples) · 1527

The Chuanxi Lu (Instructions for Practical Living) is a record of Wang Yangming lectures compiled by disciples including Xu Ai, Xue Kan, and Qian Dehong. It is the core primary text of the School of Mind, containing the complete exposition of all three propositions — Mind is Principle, Unity of Knowledge and Action, and Extending Innate Knowledge — and is the first-hand source for understanding Wang Yangming thought.

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About (3)

Ethics in the Confucian Tradition: The Thought of Mengzi and Wang Yangming

Philip J. Ivanhoe · 2002

A scholarly work published by Hackett Publishing that systematically compares the theories of innate moral knowledge in Mencius and Wang Yangming. It is an authoritative academic reference for understanding the intellectual genealogy of Wang Yangming proposition of extending innate knowledge, frequently cited by Wing-tsit Chan in his translation introduction as a key reference.

Amazon 当当

Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming

Wing-tsit Chan (translator and editor) · 1963

The standard English translation and scholarly edition of the Chuanxi Lu by Wing-tsit Chan, the leading Western scholar of Neo-Confucianism. Chan introduction systematically traces the development of Wang Yangming thought and is considered the most authoritative introductory text on Wang Yangming in Western sinology.

当当

Self and Society in Ming Thought

William Theodore de Bary (editor) · 1970

A collection of essays published by Columbia University Press containing research by multiple scholars on Ming dynasty thought, especially Wang Yangming School of Mind and his later followers. De Bary introduction explicitly identifies the revolutionary significance of Wang Yangming unity of knowledge and action relative to Song-Ming Neo-Confucian orthodoxy, cited by numerous papers on Wang Yangming influence.

当当

Influence Network

Origins, Contemporaries & Legacy

Influenced By

Confucius · Confucian Foundation Heritage

Wang Yangming used the original meaning of Confucius and Mencius as his banner, criticizing Cheng-Zhu Neo-Confucianism's deviation from Confucianism and advocating return to the inner spirit of Confucius's ren learning.

Lu Jiuyuan · School of Mind Precursor Heritage

Lu Jiuyuan was the Song dynasty precursor of the School of Mind, proposing 'the universe is my mind, my mind is the universe.' Wang Yangming was the inheritor and culminating master of his mind-cultivation path.

Mencius · Source of Theory of Innate Goodness and Innate Knowledge

Mencius's theory of innate goodness and the concepts of liangzhi (innate knowledge) and liangneng (innate ability) were the direct intellectual sources of Wang Yangming's proposition of extending innate knowledge; Wang Yangming developed Mencius's liangzhi into the core practice of the School of Mind.

Influenced

Meiji Restoration Thinkers · Cross-Cultural Transmission of Knowledge-Action Unity Spirit

After the School of Mind spread to Japan, it profoundly influenced Yoshida Shoin, Saigo Takamori, and other Meiji Restoration activists; the spirit of unity of knowledge and action became one of the intellectual driving forces of Japan modernizing transformation.

Taizhou School · Popularization and Radicalization of the School of Mind

The Taizhou School founded by Wang Gen brought Wang Yangming's School of Mind to the common people, breaking the elite monopoly, but also moved in more radical directions, sparking controversy.

Liang Qichao · Intellectual Resource for Modern Confucian Revival

Liang Qichao highly praised Wang Yangming, considering his unity of knowledge and action and extending innate knowledge as one of the intellectual resources for China modern self-strengthening movement.

Co-thinkers

Zhu Xi · Critical Dialogue and Transcendence

Zhu Xi was the culminating master of Cheng-Zhu Neo-Confucianism; Wang Yangming's School of Mind was a fundamental critique and transcendence of Zhu Xi's path of external investigation of things. The two constitute the most important philosophical dialogue in Chinese intellectual history.

Confucius · Trans-Generational Thought Heritage and Interpretation

Wang Yangming claimed to return to the original meaning of Confucius and Mencius, forming a philosophical dialogue across a millennium with Confucius — he believed his School of Mind was the genuine transmission of Confucius's ren learning.

Peer Reviews

Wang Yangming is the most important thinker in the history of Chinese philosophy after Zhu Xi, and perhaps the most important since Confucius himself.
Wing-tsit Chan · Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming, Columbia University Press, 1963

Wang Yangming's doctrine of the unity of knowledge and action was a revolutionary departure from the prevailing Neo-Confucian orthodoxy, and its influence on subsequent Chinese and Japanese thought was immense.
William Theodore de Bary · Self and Society in Ming Thought, Columbia University Press, 1970

正在打开人物节点

Wang Yangming

Core Knowledge Graph

Core Beliefs

Mind is Principle: Moral Truth is Inherent in the Human Mind

Unity of Knowledge and Action: True Knowledge Necessarily Leads to Action

Extending Innate Knowledge: Expanding the Innate Moral Awareness of the Human Mind

Sagehood is Attainable: Every Person Can Become a Sage

Mental Models

Liangzhi Compass: Navigating Decisions with Innate Moral Awareness

Knowledge-Action Unity Verification: Testing True Knowledge Through Action

Polishing the Mind Through Affairs: Cultivating Mind in Practical Matters

Values & Paradoxes

Paradox of the Man of Action and the Contemplative

Paradox of Orthodox Defender and Heterodox Revolutionary

Tension Between Inner Freedom and External Authority

Evolution Phases

Seeking the Way and Trial-and-Error Phase (1472-1506)

Longchang Enlightenment Phase (1507-1510)

Teaching and Propagating Knowledge-Action Unity Phase (1510-1521)

Extending Innate Knowledge and Mature Thought Phase (1521-1529)

9 Key Events

Born in Yuyao, Zhejiang; Father Wang Hua Was the Top Imperial Examination Graduate

Seven Days Investigating Bamboo, Falling Ill with Nothing Gained

Risking Death to Remonstrate Against Liu Jin, Flogged at Court and Exiled to Longchang

Longchang Enlightenment: The Way of the Sages Is Complete in My Own Nature

Lecturing in Nanjing, Formally Proposing the Unity of Knowledge and Action

Defeating a Superior Force, Suppressing the Prince of Ning's Rebellion in 43 Days

Proposing Extending Innate Knowledge as the Highest Proposition of the School of Mind

Tianquan Certification of the Way: The Four-Sentence Teaching and Transmission of the School of Mind

Died on the Return Journey; Final Words: This Mind is Luminous — What More Is There to Say

Books

Written by (1)

About (3)

Origins, Contemporaries & Legacy

Influenced By

Influenced

Co-thinkers

Peer Reviews