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Wisdom and teachings of
Neo Confucianism

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I n its original state of Great Vacuity, material force (Qi) is absolutely tranquil and formless. As it is acted upon, it engenders the two fundamental elements of yin and yang, and through integration gives rise to forms. (1)

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quote 2376 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) Generally referring to physical forms and specifically referring to the Four Secondary Forms or Modes variously identified as Metal, Wood, Water, and Fire or yin, yang, strength, and weakness, or major and minor yang and major and minor yin.

M aterial force moves and flows in all directions and in all manners. Its two elements unite and give rise to the concrete. Thus the multiplicity of things and human beings is produced. In their ceaseless successions the two elements of yin and yang constitute the great principles of the universe.

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quote 2375 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

O nly after [the One] is acted upon will it begin to penetrate [through yin and yang]. Without the two forces there cannot be the One.

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quote 2374 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

I f yin and yang do not exist, the One (the Great Ultimate)" can not revealed If the One cannot be revealed then the function of the two forces will cease, Reality and unreality, motion and rest, integration and disintegration, and clearness and turbidity are two different substances. In the final analysis, however, they are one.

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quote 2373 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

T he negative and positive spiritual forces (kuei-shen) are the spontaneous activity of the two material forces (yin and yang). Sage hood means absolute sincerity (1) forming a unity with Heaven, and spirit means the Great Vacuity in its wondrous operation and response. All molds and forms in the universe are but dregs of this spiritual transformation.

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quote 2372 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) The word ch'eng means more than sincerity in the ordinary sense. It means being true to one's nature and the nature of things, actuality, reality

F rom the Great Vacuity, there is Heaven. From the transformation of material force, there is the Way. In the unity of the Great Vacuity and material force, there is the nature (of man and things). And in the unity of the nature and consciousness, there is the mind.

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quote 2371 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

material force = Qi

T he Great Vacuity is clear. Being clear, it cannot be obstructed. Not being obstructed, it is therefore spirit. The opposite of clearness is turbidity. Turbidity leads to obstruction. And obstruction leads to physical form. When material force is clear, it penetrates; and when it is turbid, it obstructs. When clearness reaches its limit, there is spirit. When spirit concentrates, it penetrates like the breeze going through the holes (of musical instruments), producing tones and carrying them to great distances. This is the evidence of clearness. As if arriving at the destination without the necessity of going there, penetration reaches the highest degree.

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quote 2370 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

material force = Qi

T he integration and disintegration of material force is to the Great Vacuity as the freezing and melting of ice is to water. If we realize that the Great Vacuity is identical with material force, we know that there is no such thing as non-being.

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quote 2369 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

material force = Qi

I f material force integrates, its visibility becomes effective and physical form appears. If material force does not integrate, its visibility is not effective and there is no physical form. While material force is integrated, how can one not say that it is temporary? While it is disintegrated, how can one hastily say that it is non-being? For this reason, the sage, having observed phenomena and examined above and below, only claims to know the causes of what is hidden and what is manifest but does not claim to know the causes of being and non-being.

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quote 2364 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

material force = Qi

I f it is argued that material force is produced from the Vacuity, then because the two are completely different, the Vacuity being infinite while material force is finite, the one being substance and the other function, such an argument would fall into the naturalism of Lao Tzu who claimed that being comes from non-being and failed to understand the eternal principle of the undifferentiated unity of being and non-being. If it is argued that all phenomena are but things perceived in the Great Vacuity, then since things and the Vacuity would not be mutually conditioned, since the physical form and the nature of things would be selfcontained, and since these, as well as Heaven and man, would not be interdependent, such an argument would fall into the doctrine of the Buddha who taught that mountains, rivers, and the total stretch of land are all subjective illusions. This principle of unity is not understood because ignorant people know superficially that the substance of the nature of things is the Vacuity, the Void, but do not know that function is based on the Way of Heaven (Law of Nature).

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quote 2363 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

W hen it is understood that the Vacuity, the Void, is nothing but material force, then existence and nonexistence, the hidden and the manifested, spirit and eternal transformation, and human nature and destiny are all one and not a duality. He who apprehends integration and disintegration, appearance and disappearance, form and absence of form, and trace them to their source, penetrates the secret of Change.

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quote 2362 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

O ne is qualified to discuss the nature of man when he realizes that death is not annihilation.

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quote 2361 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

W hen, in the midst [of this universal operation] the sage fulfills the Way to the utmost, and identifies himself [with the universal processes of appearance and disappearance] without partiality (i.e., lives the best life and takes life and death objectively), his spirit is preserved in the highest degree

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quote 2360 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

T he Great Vacuity of necessity consists of material force. Material force of necessity integrates to become the myriad things. Things of necessity disintegrate and return to the Great Vacuity.

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quote 2359 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

material force = Qi

A lthough material force in the universe integrates and disintegrates, and attracts and repulses in a hundred ways, nevertheless the principle (li) according to which it operates has an order and is unerring.
As an entity, material force simply reverts to its original substance when it disintegrates and becomes formless. When it integrates and assumes form, it does not lose the eternal principle (of Change).
The Great Vacuity of necessity consists of material force. Material force of necessity integrates to become the myriad things. Things of necessity disintegrate and return to the Great Vacuity.

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quote 2358 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

H uman nature at its source is absobutely tranquil and unaffected by externality. When it is affected by contact with the external world, consciousness and knowledge emerge. Only those who fully develop their nature can unify the state of formlessness and unaffectedness, and the state of objectification and affectedness.

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quote 2357 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

T he Great Vacuity (Hsu) has no physical form. It is the original substance of material force. Its integration and disintegration are but objectifications caused by Change.

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quote 2356 | Chang Tsai
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

T he Great Harmony is called the Way (Tao, Moral Law). It embraces the nature which underlies all counter processes of floating and sinking, rising and falling, and motion and rest. It is the origin of the process of fusion and intermingling, of overcoming and being overcome, and of expansion and contraction. At the commencement, these processes are incipient, subtle, obscure, easy, and simple, but at the end they are extensive, great, strong, and firm. It is ch'ien (Heaven) that begins with the knowledge of Change, and k'un (Earth) that models after simplicity. That which is dispersed, differentiated, and capable of assuming form becomes material force (ch'i), and that which is pure, penetrating, and capable of assuming form becomes spirit. Unless the whole universe is in the process of fusion and intermingling like fleeting forces moving in all directions, it may not be called Great Harmony.

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quote 2355 | Chang Tsai
Chang Tsai, Cheng-meng, CORRECTING YOUTHFUL IGNORANCE, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

W ealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment.

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quote 2354 | Chang Tsai
Chang Tsai, Cheng-meng, 1:1a-6b , THE WESTERN INSCRIPTION, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

H e who disobeys [the Principle of Nature] violates virtue. He who destroys humanity is a robber. He who promotes evil lacks [moral] capacity. But he who puts his moral nature into practice and brings his physical existence into complete fulfillment can match [Heaven and Earth].

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quote 2353 | Chang Tsai
Chang Tsai, Cheng-meng, ch 17, THE WESTERN INSCRIPTION, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

H eaven is my father and Earth is my mother, and even such a small creature as I finds an intimate place in their midst.
Therefore that which fills the universe I regard as my body and that which directs the universe I consider as my nature.
All people are my brothers and sisters, and all things are my companions.

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quote 2352 | Chang Tsai
Chang Tsai, Cheng-meng, ch. 17, THE WESTERN INSCRIPTION, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

H eaven is born of activity and Earth is born of tranquillity. The interaction of activity and tranquillity gives full development to the Way of Heaven and Earth. At the first appearance of activity, yang is produced. As activity reaches its limit, yin is produced. The interaction of yin and yang gives full development to the functions of Heaven. At the first appearance of tranquillity, the element of weakness is produced. When weakness reaches its limit, the element of strength is produced. The interaction of these two elements gives full development to the functions of Earth. Greater activity is called major yang, while greater tranquillity is called major yin. Lesser activity is called minor yang, while lesser tranquillity is called minor yin. Major yang constitutes the sun; major yin, the moon; lesser yang, the stars; and lesser yin, the zodiacal spaces. The interaction of the sun, moon, stars, and zodiacal spaces gives full development to the substance of Heaven. Greater tranquillity is called major weakness, while lesser tranquillity is called minor weakness. Greater activity is called major strength, while lesser activity is called minor strength. Lesser weakness constitutes water; major strength, fire; lesser weakness, earth; and lesser strength, stone. The interaction of water, fire, soil, and stone gives full development to substance of Earth.

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quote 2351 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 5:I b-2b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

T he Way is in all events, whether great or little. They conform to the Way when they are contented with their state of being. They violate the Way when they are in discord with their state of being.

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quote 2350 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:29a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

W hen the mind retains its unity and is not divided, it can respond to all things. Thus the mind of the superior man is vacuous (absolutely pure and peaceful) and is not disturbed.

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quote 2349 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:29a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

T o follow the natural principles of things, on the other hand, is to grasp their nature; to grasp their nature is to be in possession of spiritual power; and to possess spiritual power is to achieve enlightenment.

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quote 2348 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B: 27b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

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Wisdom and teachings ofNeo Confucianism

Wisdom and teachings of
Neo Confucianism