World Philosophical Heritage

Wisdom and teachings of
Neo Confucianism

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T he human mind is most intelligent and principle is most clear. All people have this mind and all minds contain this principle in full.

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quote 2402 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 22:5a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

T he four directions plus upward and downward constitute the spatial continuum (yu). What has gone by in the past and what is to come in the future constitute the temporal continuum (chou). The universe (these continua) is my mind, and my mind is the universe. Sages appeared tens of thousands of generations ago. They shared this mind; they shared this principle. Sages will appear tens of thousands of generations to come. They will share this mind; they will share this principle. Over the four seas sages appear. They share this mind; they share this principle.

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quote 2401 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 22:5a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

This is Lu's philosophy in a word. Chu Hsi is correct in saying that all Lu talked about was the one mind .31 Unfortunately, Lu has never explained the mind fully beyond saying that it is the mind of everyone, that it is the original mind, that it is equivalent to jen (humanity), and that it consists of the Four Beginnings of humanity, righteousness, propriety, and wisdom taught by Mencius. In short, he added nothing to what Mencius had taught. His importance in the history of Chinese philosophy does not lie in his philosophical originality but in the fact that he made the mind the center of a philosophical movement.

T his principle fills the universe. Who can escape from it? Those who follow it will enjoy good fortune and those who violate it will encounter calamities. People (whose minds) are obscure and beclouded are darkened and stupid, and those (whose minds) are penetrative and discerning are intelligent and wise. The darkened and stupid do not see this principle and therefore they often violate it and suffer calamity. The intelligent and wise understand this principle and are therefore able to follow it and achieve good fortune.

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quote 2400 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 21: 1 a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

M encius said, "That whereby man differs from the lower animals is but small. The ordinary people cast it away, while the superior man preserves it. (1) What is cast away is the mind. That is why Mencius said that some people "cast their original mind away . (2) What is preserved is this mind. That is why Mencius said that "The great man is one who does not lose his child's heart" (3) (What Mencius referred to as) the Four Beginnings (of humanity, righteousness, propriety, and wisdom, that is, the sense of commiseration, the sense of shame, the sense of deference and compliance, and the sense of right and wrong) (4) are this mind. It is what Heaven has endowed in us. All men have this mind, and all minds are endowed with this principle. The mind is principle.

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quote 2399 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 11: 5b-6a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

(1) Mencius, 4B: 19. (2) Mencius, 6A: 10. (3) Mencius, 4B: 12. (4) Mencius, 2A: 6.

M encius said, “First build the nobler part of your nature and then the inferior part cannot overcome it” (1). It is because people fail to build up the nobler part of their nature that it is overcome by the inferior part. In consequence they violate principle and become different from Heaven and Earth.

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quote 2398 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 11: 1 a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

M encius said, "Is there not a heart of humanity and righteousness originally existing in man?"(1) He also said, "We originally have them with us (the senses of humanity and righteousness, propriety, and wisdom) and "they are not drilled into us from outside". (2), The stupid and the unworthy do not come up to them and thus they are obscured with selfish desires and lose their original mind.

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quote 2397 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 1:6b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

(1) Mencius, 6A: 8. (2) Mencius, 6A:6.

M encius said, "The ability possessed by men without their having acquired it by learning is innate ability, and the knowledge possessed by them without deliberation is innate knowledge. (1) These are endowed in us by Heaven. "We originally have them with us," and "they are not drilled into us from outside." (2) Therefore Mencius said, "All things are already complete in oneself. There is no greater joy than to examine oneself and be sincere (or absolutely real) (3)

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quote 2396 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 1:3b-4a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

(1) Mencius, 7A: 15. (2) Mencius, 6A: 6 (3) Mencius, 7A:4.

T he mind is one and principle is one. Perfect truth is reduced to a unity; the essential principle is never a duality. The mind and principle can never be separated into two.

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quote 2395 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 1:3b-4a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

P rinciple is endowed in me by Heaven, not drilled into me from outside. If one understands that principle is the same as master and really makes it his master, one cannot be influenced by external things or fooled by perverse doctrines.

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quote 2394 | Lu Hsiang Shan
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 1:3a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33

T he great benefit of learning is to enable one to transform his physical nature himself. Otherwise he will have the defect of studying in order to impress others, in the end will attain no enlightenment, and cannot see the all-embracing depth of the sage.

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quote 2393 | Chang Tsai
Chang Tsai, Cheng-meng, ch. 17, sppy, 12:3a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

I n one's words there should be something to teach others. In one's activities there should be something to serve as model for others. In the morning something should be done. In the evening something should be realized. At every moment something should be nourished. And in every instant something should be preserved.

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quote 2392 | Chang Tsai
Chang Tsai, Cheng-meng, ch. 12, sppy, 3:9a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

B y enlarging one's mind, one can enter into all the things in the world [to examine and understand their principle]. As long as anything is not yet entered into, there is still something outside the mind. The mind of ordinary people is limited to the narrowness of what is seen and what is heard. The sage, however, fully develops his nature and does not allow what is seen or heard to fetter his mind. He regards everything in the world to be his own self. This is why Mencius said that if one exerts his mind to the utmost, he can know nature and Heaven. (1) Heaven is so vast that there is nothing outside of it. Therefore the mind that leaves something outside is not capable of uniting itself with the mind of Heaven. Knowledge coming from seeing and hearing is knowledge obtained through contact with things. It is not knowledge obtained through one's moral nature. Knowledge obtained through one's moral nature does not originate from seeing or hearing.

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quote 2391 | Chang Tsai
Chang Tsai, Cheng-meng, ch. 7, SPPY, 2:21a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) Mencius, 7A: 1.

W hen a thing first comes into existence, material force comes gradually into it to enrich its vitality. As it reaches its maturity, material force gradually reverts to where it came from, wanders off and disperses. Its coming means positive spiritual force (shen), because it is expanding (shen). Its reversion means negative spiritual force (kuei), because it is returning (kuei).

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quote 2390 | Chang Tsai
Chang Tsai, Cheng-meng, Cheng-meng, ch. 5, Chang Tzu ch'uan-shu, sppy, 2:16a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

T he life of plants is based on earth [for their roots grow downward]. Their transition from integration to disintegration depends on the rise and fall of yin and yang.

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quote 2389 | Chang Tsai
Chang Tsai, Cheng-meng, Cheng-meng, ch. 5, Chang Tzu ch'uan-shu, sppy, 2:16a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

E verything is destiny. A man should accept obediently what is correct [in his destiny]." If one obeys the principles of his nature and destiny, he will obtain what is correct in them. If one destroys principle and indulges in desires to the limit, he will be inviting evil fortune.

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quote 2388 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6 (sppy, 2:17a-21a), in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

I f effort is needed to be sincere or grave, that is not our nature. To be sincere or grave without effort may be said of the superior man who "is truthful without any words" and "does not resort to anger and the people are awed. (1)

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quote 2387 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) The Mean, ch. 33.

M an's strength, weakness, slowness, quickness, and talent or lack of talent are due to the one-sidedness of the material force. Heaven (Nature) is originally harmonious and not one-sided. If one cultivates this material force and returns to his original nature without being one-sided, one can then fully develop his nature and [be in harmony with] Heaven. Before man's nature is formed, good and evil are mixed. Therefore to be untiring in continuing the good which issues [from the Way] (1) is good. If all evil is removed, good will also disappear [for good and evil are relative and are necessary to reveal each other]. Therefore avoid just saying "good" but say, "That which realizes it (the Way) is the individual nature.” (2)

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quote 2386 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) Changes, "Appended Remarks" pt. 1, ch. 5. Cf. Legge, p. 356. (2) Changes, "Appended Remarks" pt. 1, ch. 5. Cf. Legge, p. 356.

O ne who can fully develop his nature can also develop the nature of other people and things. He who can fulfill his destiny can also fulfill the destiny of other people and things (1), for the nature of all men and things follows the Way and the destiny of all men and things is decreed by Heaven. I form the substance of all thing without overlooking any, and all things form my substance, and I know that they do not overlook anything. Only when one fulfills his destiny can he bring himself and things into completion without violating their principle.

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quote 2385 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

H e who understands virtue will have a sufficient amount, that is all. He will not allow sensual desires to be a burden to his mind, the small to injure the great, or the secondary to destroy the fundamental.

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quote 2384 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

I f one knows his nature and Heaven, then [all the operations] of yin and yang and negative and positive spiritual forces are all part of my lot.

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quote 2383 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

O nly through fully developing one's nature can one realize that he possesses nothing in life and loses nothing at death.

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quote 2382 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

B y "sincerity resulting from enlightenment" (1) is meant to develop one's nature fully through the investigation of things to the utmost, and by "enlightenment resulting from sincerity" (2) is meant to investigate things to the utmost through fully developing one's nature.

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quote 2381 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) The Mean, ch. 21. (2) The Mean, ch. 21.

W hen the Way of Heaven [or principle] and the nature of man [or desires] function separately, there cannot be sincerity. When there is a difference between the knowledge obtained by following (the Way of) Heaven and that obtained by following (the nature of) man, there cannot be perfect enlightenment. What is meant by enlightenment resulting from sincerity is that in which there is no distinction between the Way of Heaven as being great and the nature of man as being small.

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quote 2380 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

K nowledge gained through enlightenment which is the result of sincerity (1) is the innate knowledge (2) of one's natural character. It is not the small knowledge of what is heard or what is seen.

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quote 2379 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) Cf Mean ch.21 (2) Cf Mencius, 7B:15

N o two of the products of creation are alike. From this we know that although the number of things is infinite, at bottom there is nothing without yin or yang [which differentiate them]. From this we know also that the transformations and changes in the universe are due to these two fundamental forces.

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quote 2378 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

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Wisdom and teachings ofNeo Confucianism

Wisdom and teachings of
Neo Confucianism