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":0,\"compress_status\":1,\"content\":\" 1.京城講學開示弟子
“明鏡論”
正德五年秋天，作惡多端的頭號大宦官劉瑾倒台，京城內大清閹黨，有大批職位空出來，給王陽明帶來了機會，他結束了自己在廬陵縣為期七個月的縣令生涯，回到京城。
正德五年十二月，王陽明被任命為南京刑部四川清吏司主事，即當時四川地區的大法官。彼時，王陽明已經開始和湛甘泉、黃宗賢等人結成同盟，共同在京城講學，這個消息讓幾人頗為遺憾。後來，在黃宗賢、楊一清等人的幫助下，王陽明又於正德六年（1511年）正月被提拔為吏部驗封清吏司主事，負責官吏封爵和誥敕草擬等工作，這樣，王陽明便可以繼續留在京城與朋友們一起講學了。
在京城，除了黃宗賢和湛甘泉，還有一位叫應原忠的也加入到王陽明講學的隊伍中來，他也是王陽明的入室弟子。後來，為孝侍雙親，應原忠辭職返鄉，在山中苦讀近十年；後又重新步入官場，出任廣東省右布政使。這自然是後話。
這一年，王陽明在京城向黃宗賢、應原忠闡述“明鏡論”。他曾對他們兩個說：
聖學久不明，學者欲為聖人，必須廓清心體，使纖翳不留，真性始見，方有操持涵養之地。
對於這一教誨，黃、應二人並不甚理解，為了除去他們心中的疑惑，王陽明又於這一年特意作了《答黃宗賢應原忠》（《王文成公全書》卷四），對“明鏡論”作了詳細闡述：
昨晚言似太多，然遇二君，亦不得不多耳。其間以造詣未熟，言之未瑩則有之，然卻自是吾儕一段的實工夫。思之未合，請勿輕放過，當有豁然處也。
聖人之心，纖翳自無所容，自不消磨刮。若常人之心，如斑垢駁雜之鏡，須痛加刮磨一番，盡去其駁蝕，然後纖塵即見，才拂便去，亦自不消費力。到此已是識得仁體矣。
若駁雜未去，其間固自有一點明處，塵埃之落，固亦見得，亦才拂便去。至於堆積於駁蝕之上，終弗之能見也。此學利困勉之所由異，幸弗以為煩難而疑之也。
凡人情好易而惡難，其間亦自有私意氣習纏蔽，在識破後，自然不見其難矣。古之人至有出萬死而樂為之者，亦見得耳。
向時未見得向裏麵意思，此工夫自無可講處。今已見此一層，卻恐好易惡難，便流入禪釋去也。昨論儒釋之異，明道所謂“敬以直內”則有之，“義以方外”則未。畢竟連“敬以直內”亦不是者，已說到八九分矣。
王陽明在這篇書信中重點強調“明鏡論”是一種心的修行，但他又擔心弟子們誤解他的意思，過於專注於心，而將外部事物及人倫道德拋棄，陷入“虛禪”世界，故而引用程顥的話來表明自己的“明鏡論”與佛家“明鏡論”的區別。佛家神秀曰：“身是菩提樹，心如明鏡台。時時勤拂拭，勿使惹塵埃。”慧能則更進一步：“菩提本無樹，明鏡亦非台。本來無一物，何處惹塵埃。”佛家“明鏡”是靜寂虛無，王陽明所謂的“明鏡論”則用“義”的有無和“居敬”的有無來區別儒教與佛教。所以，後世人評價王陽明此說：“一語道破儒釋之別。”