World Philosophical Heritage

Wisdom and teachings of
Confucianism

325 quote(s) | Page 11 / 14

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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 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.

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.

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.

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].

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.

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.

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.

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.

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.

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 e can handle things as they are if we do not impose our ego on them. The sage gives things every benefit and forgets his own ego.
To let the ego be unrestrained is to give rein to feelings; to give rein to feelings is to be beclouded; and to be beclouded is to be darkened.

quote 2347 | 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 ur nature comes from Heaven, but learning lies with man. Our nature develops from within, while learning enters into us from without. “It is due to our nature that enlightenment results from sincerity”, (1) but due to learning that sincerity results from intelligence.

quote 2345 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:25a-26a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

(1) - The Mean, ch. 21.

T he human mind should be as calm as still water. Being calm, it will be tranquil. Being tranquil, it will be enlightened.

quote 2343 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:25a-26a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

T he Great Ultimate is the One. It produces the two (yin and yang) without engaging in activity. The two (in their wonderful changes and transformations) constitute the spirit. Spirit engenders number, number engenders form, and form engenders concrete things.

quote 2342 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:23a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

In saying that the Great Ultimate produces without activity, Shao Yung is different from Chou Tun-i who said that the Great Ultimate generates yang through movement . Shao, did not want to differentiate activity and tranquillity or yin and yang sharply as in the case of Chou. As Huang Yueh-chou said in his commentary, the point is that spirit produces the two not as two separate entities but the two embraced in the One, namely, the Great Ultimate

W ithout physical substance, the nature (of man and things) cannot be complete. Without nature, physical substance cannot be produced. The yang has the yin as its physical substance and the yin has the yang as its nature. Nature is active but physical substance is tranquil. In heaven, yang is active while yin is tranquil, whereas in earth yang is tranquil while yin is active. When nature is given physical substance, it becomes tranquil. As physical substance follows nature, it becomes active. Hence yang is at ease with itself but yin is fast moving without control.

quote 2341 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:22a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

S pirit is nowhere and yet everywhere. The perfect man can penetrate the minds of others because he is based on the One.

quote 2340 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B: 16a-17a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

O ur nature views things as they are, but our feelings cause us to see things subjectively and egotistically. Our nature is impartial and enlightened, but our feelings are partial and deceived.

quote 2339 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B: 16a-17a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

B y its nature, the Great Ultimate is unmoved. When it is aroused, it becomes spirit. Spirit leads to number. Number leads to form. Form leads to concrete things. Concrete things undergo infinite transformations, but underlying them is spirit to which they must be resolved.

quote 2338 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 7B:23b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

M aterial force is one. It is produced by ch'ien (the Principle of Heaven). Spirit is also one. Through material force it changes and transforms, and operates freely in the realm of existence and nonexistence as well as in the realm of life and death. It has no spatial restrictions and is unfathomable.

quote 2337 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 7B:2b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

(1) Material force = Qi

A s the Great Ultimate becomes differentiated, the Two Modes (yin and yang) appear. Yang descends and interacts with yin, and yin rises to interact with yang, and consequently the Four Forms (major and minor yin and yang) are constituted. Yin and yang interact and generate the Four Forms of Heaven: the element of weakness and the element of strength interact and generate the Four Forms of Earth; and consequently the Eight Elements (heaven, water, fire, thunder, wind, water in motion, mountain, and earth) are completed. The Eight Elements intermingle and generate the myriad things. Therefore the one is differentiated into the two, two into four, four into eight, eight into sixteen, sixteen into thirty-two, and thirty-two into sixty-four. Thus it is said (in the Book of Changes) that "they are distinguished as yin and yang and the weak and the strong are employed in succession. Thus in the system of Change there are six positions and the pattern is complete. (1) Ten is divided to become 100, 1,000, and 10,000. This is similar to the fact that the root engenders the trunk; the trunk, branches; and the branches, leaves. The greater the division, the smaller the result, and the finer the division, the more complex. Taken as a unit, it is one. Taken as diffused development, it is the many.

quote 2336 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 7A:24b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

(1) Changes, "Remarks on Certain Trigrams," ch. 2. Cf. Legge, Yi King, p. 423.

Y ang cannot exist by itself; it can exist only when it is supported by yin. Hence yin is the foundation of yang. Similarly, yin cannot alone manifest itself; it can manifest itself only when accompanied by yang. Hence yang is the expression of yin. Yang controls the origination and enjoys the completion [of things] while yin follows the way [yang produces] and completes the work of yang.

quote 2335 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 7A: 17a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

Y ang is superior and spiritually powerful. Being superior, it can control the external world. Being spiritually powerful, it can preserve its unlimited efficiency. For this reason the Way creates heaven and earth and all things without showing itself. All these are patterned after the Way. Yang is the function of the Way, while yin is its substance. Yin and yang operate on each other. When yang is the function, yin becomes superior. When yin is the function, yang becomes superior.

quote 2334 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 7A: 16a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

A s people have abundance, their desires are aroused. Their feelings become dominant and they are guided by advantages and disadvantages. Consequently they would attack one another without cease. They would destroy themselves and human relations would be ruined.

quote 2333 | Chow Tun-i
Chou Tun-yi, penetrating the Book of Changes, Ch 36, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28

T he superior man considers a rich possession of moral principles to be honor and peace in his person to be wealth. Therefore he is always at peace and is never discontented. To him carriages and ceremonial caps (symbols of honor) are as light as a cash, and gold and jade are as tiny as a speck of dust. Nothing can be added to the great value [of rich possession of moral principle and peace in the person].

quote 2332 | Chow Tun-i
Chou Tun-yi, penetrating the Book of Changes, Ch. 33, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28

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