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The Ways > Developing one's Nature

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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.

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

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.

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

W ithout sincerity, one cannot investigate principle to the utmost.
Sincerity is the controlling factor in one's nature. It is beyond space and time.
He who acts in accordance with the Principle of Nature will have the entire process of creation in his grip. When the Principle of Nature is achieved, not only his personality, but his mind also are enriched. And not only his mind but his nature and destiny are enriched. To be in accord with principle is normal, but to deviate from principle is abnormal.

quote 2346 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:25a-26a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

O ne who returns to his nature and adheres to it is a worthy.

quote 2320 | Chow Tun-i
Chou Tun-yi, penetrating the Book of Changes, Ch. 3, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28

(1) Cf. Mencius, 7B:25.

S agehood is nothing but sincerity. It is the foundation of the Five Constant Virtues (humanity, righteousness, propriety, wisdom, and faithfulness) and the source of all activities. When tranquil, it is in the state of non-being, and when active, it is in the state of being. It is perfectly correct and clearly penetrating. Without sincerity, the Five Constant Virtues and all activities will be wrong. They will be depraved and obstructed. Therefore with sincerity very little effort is needed to achieve the Mean .[In itself] it is perfectly easy but it is difficult to put into practice. But with determination and firmness, there will be no difficulty. Therefore it is said, "If a man can for one day master himself and return to propriety, all under heaven will return to humanity.” (1)

quote 2319 | Chow Tun-i
Chou Tun-yi, penetrating the Book of Changes, Ch. 2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28

(1) Analect, 12,1.

S incerity means the completion of the self, and the Way is self-directing. Sincerity is the beginning and end of things. Without sincerity there would be nothing. Therefore the superior man values sincerity. Sincerity is not only the completion of one's own self, it is that by which all things are completed. The completion of the self means humanity. The completion of all things means wisdom. These are the character of the nature, and they are the Way in which the internal and the external are united. Therefore whenever it is employed, everything done is right.

quote 2169 | The Zhongyong
Doctrine of the Mean, Chapter 25, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

In no other Confucian work is the Way (Tao) given such a central position. This self-directing Way seems to be the same as the Tao in Taoism. But the difference is great. As Ch'ien Mu has pointed out, when the Taoists talk about Tao, as being natural, it means that Tao is void and empty, whereas when Confucianists talk about Tao as being natural, they describe it as sincerity. This, according to him, is a great contribution of the Doctrine of the Mean . It should also be pointed out that with Confucianists, "The Way is not far from man. Contrary to the Tao of Taoism, the Confucian Tao is strongly humanistic.

O nly those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.

quote 2166 | The Zhongyong
Doctrine of the Mean, Chapter 22, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

W hat Heaven (T'ien, Nature) imparts to man is called human nature. To follow our nature is called the Way (Tao).

quote 2163 | The Zhongyong
Doctrine of the Mean, Chapter 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5.

In the above first chapter, Tzu-ssu (Confucius grand son, author of the Doctrine of the mean according to Chu His) relates the ideas which had been transmitted to him, as the basis of discourse. First, it shows clearly that the origin of the Way is traced to Heaven and is unchangeable, while its concrete substance is complete in ourselves and may not be departed from. Next, it speaks of the essentials of preserving, nourishing, and examining the mind. Finally, it speaks of the meritorious achievements and transforming influence of the sage and the spirit man in their highest degree. Tzu-ssu's hope was that the student should hereby return to search within himself to find these truths, so that he might remove his selfish desires aroused by external temptations, and realize in full measure the goodness which is natural to him. This is what scholar Yang meant when he said that this chapter is the quintessence of the whole work.

M encius said, "All things are already complete in oneself. There is no greater joy than to examine oneself and be sincere. When in one’s conduct one vigorously exercises altruism, humanity is not far to seek, but right by him.

quote 2159 | Meng-tzu
Book of Mencius, 7A:4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

Confucius carefully balanced the individual and society. This balance is maintained in Mencius as it has been throughout the history of Confucianism. But at many points Mencius seems to emphasize the individual, for he believes that everyone can be a sage and that integrity and will are completely his own.

M encius said, "He who exerts his mind to the utmost knows his nature. He who knows his nature knows Heaven. To preserve one’s mind and to nourish one's nature is the way to serve Heaven. Not to allow any double-mindedness regardless of longevity or brevity of life but to cultivate one's person and wait for [destiny (ming: fate, Heaven’s decree or mandate) to take its own course] is the way to fulfill one’s destiny.

quote 2158 | Meng-tzu
Book of Mencius, 7A: 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

In ancient China there were five theories about destiny or the Mandate of Heaven. The first was fatalism: the Mandate Heaven is fixed and unchangeable. The second was moral determinism: Heaven always encourages virtue and punishes evil; therefore, man can determine his reward and punishment through moral deeds. The third was anti-fatalism, advocated by the Moist School. The fourth was naturalistic fatalism, which means that destiny is not controlled by Heaven in the sense of an anthropomorphic God but by Nature and works automatically. Lastly, there was the Confucian theory of "waiting for destiny." According to this doctrine, man should exert his utmost in moral endeavor and leave whatever is beyond our control to fate. It frankly admits that there are things beyond our control but that is no reason why one should relax in his moral endeavor. The tendency was definitely one of moralism and humanism. The Confucian theory represents the conviction of enlightened Chinese in general.

M encius said, "The great man is one who does not lose his [originally good] child's heart."

quote 2154 | Meng-tzu
Book of Mencius, 4B: 12, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

W e see that a man without the feeling of commiseration is not a man; a man without the feeling of shame and dislike is not a man; a man. Without the feeling of deference and compliance is not a man; and a man without the feeling of right and wrong is not a man. The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right and wrong is the beginning of wisdom. Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

quote 2152 | Meng-tzu
Book of Mencius, 2A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "The five kinds of grain are considered good plants, but if they are not ripe, they are worse than poor grains. So the value of humanity depends on its being brought to maturity."

quote 2148 | Meng-tzu
Book of Mencius, 6A: 19, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

K ung-tu Tzu asked, "We are all human beings. Why is it that vow men become great and others become small?" Mencius said, “Those who follow the greater qualities in their nature become great and those who follow the smaller qualities in their nature become small men." "But we are all human beings. Why is it that some follow greater qualities and others follow their smaller qualities?" Mencius replied "When our senses of sight and hearing are used without thought and are thereby obscured by material things, the material things act on the material senses and lead them astray. That is all. The function of the mind is to think. If we think, we will get them (the principles of things). If we do not think, we will not get them. This is what Heaven has given to us. If we first build up the nobler part of our nature, then the inferior part cannot overcome it. It is simply this that makes a man great.”

quote 2146 | Meng-tzu
Book of Mencius, 6A:15, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

N ow, some parts of the body are noble and some are ignoble; some great and some small. We must not allow the ignoble so injure the noble, or the smaller to injure the greater. Those who nourish the smaller parts will become small men. Those who nourish the greater parts will become great men.

quote 2145 | Meng-tzu
Book of Mencius, 6A:14, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

M encius said, "If you let people follow their feelings (original nature) they will be able to do good. This is what is meant by saying that human nature is good. If man does evil, it is not the fault of his natural endowment .The feeling of commiseration is found in all men; the feeling of shame and dislike is found in all men; the feeling of respect and reverence is found in all men; and the feeling of right and wrong is found in all men. The feeling of commiseration is what we call humanity; the feeling of shame and dislike is what we call righteousness; the feeling of respect and reverence is what we call propriety (li); and the feeling of right and wrong is what we call wisdom. Humanity, righteousness, propriety, and wisdom are not drilled into us from outside. We originally have them with us. Only we do not think [to find them]. Therefore it is said, 'Seek and you will find it, neglect and you will lose it. [Men differ in the development of their endowments], some twice as much as others some five times, and some to an incalculable degree, because no one can develop his original endowment to the fullest extend.

quote 2140 | Meng-tzu
Book of Mencius, 6A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3.

W hen the people keep to their normal nature,
They will love excellent virtue.

quote 2132 | The Book of Ode
Ode no. 260, "The Teeming Multitude", in Wing-Tsit Chan, Chinese Philosophy, Chapter 1.

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