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Wisdom and teachings of
Confucianism

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A sage considers the whole world as one family and a whole country as one person. This is not their own idea, but arises from their profound understanding of the source of the feelings of all beings, and the associated principles, benefits and detriments. Such understanding enables them to do so.

quote 7593 | The Book of Ritual

T he benevolent regard heaven, earth and all beings as one. Everything is a part of oneself.

quote 7592 | Cheng Yi
The Collection of Works of Chenghao and Chengyi

A ll beings arise from the interaction between heaven and earth. The instruction of sages touches people and helps them recover to their innate goodness, and thereby world peace is realised. Observing how heaven and earth interacts enables one to understand the interrelationships between heaven, earth and all beings.

quote 7591 | The Books of Changes

T he virtue of sages corresponds to that of heaven and earth, it illuminates everything like the sun and the moon, adapts to the changes of the four seasons, and understands the transformation between good and bad, good fortune and misfortune.

quote 7590 | The Books of Changes

O nly when we treat all with utmost sincerity can we fully restore our self-nature. Once we have restored our self-nature, we will be able to help other human beings to do the same. Able to help other human beings to restore their self-nature, we will be able to assist all beings to do the same. Able to help all beings to restore their self-nature, we will be able to assist heaven and earth in educating and nurturing all and to attain the state of no birth or death.

quote 7589 | The Zhongyong

T he original state of the universe is called self-nature. To practise according to self-nature is known as the Dao. To practise the Dao, namely, to correct our bad thoughts, speech and behaviour, is called education. The Dao is ubiquitous and it has never left us. Anything that arises and can be destroyed and that comes and goes is not the Dao. . . . The Mean is the essence of the universe, and harmony is the universal Dao in the universe.

quote 7588 | The Zhongyong

T s'ai-wu said, "I have heard the names kuei and shen, but I do not know what they mean." The Master said, "The [intelligent] spirit is of the shen nature, and shows that in fullest measure; the animal soul is of the kuei nature, and shows that in fullest measure. It is the union of kuei and shen that forms the highest exhibition of doctrine.

"All the living must die, and dying, return to the ground; this is what is called kuei. The bones and flesh molder below, and, hidden away, become the earth of the fields. But the spirit issues forth, and is displayed on high in a condition of glorious brightness. The vapors and odors which produce a feeling of sadness,[and arise from the decay of their substance], are the subtle essences of all things, and also a manifestation of the shen nature."

quote 4226 | The Book of Ritual
Book of Ritual 21.2.1

T he union of seed and power produces all things; the escape of the soul brings about change. Through this we come to know the conditions of outgoing and returning spirits.

quote 4222 | The Books of Changes
Great Commentary 1.4.2

T he Master said, "Is Goodness indeed so far away? If we really wanted Goodness, we should find that it was at our very side."

quote 4131 | Confucius
Analects 7.29

A bsolute truth is indestructible. Being indestructible, it is eternal. Being eternal, it is self-existent. Being self-existent, it is infinite. Being infinite, it is vast and deep. Being vast and deep, it is transcendental and intelligent. It is because it is vast and deep that it contains all existence. It is because it is transcendental and intelligent that it embraces all existence. It is because it is infinite and eternal that it fulfills or perfects all existence. In vastness and depth it is like the Earth. In transcendental intelligence it is like Heaven. Infinite and eternal, it is the Infinite itself. Such being the nature of absolute truth, it manifests itself without being seen; it produces effects without motion; it accomplishes its ends without action.

quote 4100 | The Zhongyong
Doctrine of the Mean 26

H ow does man become mind?"
"Clear intelligence and clear intelligence alone."
"We know, then, in all that fills heaven and earth there is but this clear intelligence. It is only because of their physical forms and bodies that men are separated. My clear intelligence is the master of heaven and earth and spiritual beings. If heaven is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its depth? If spiritual beings are deprived of my clear intelligence, who is going to distinguish their good and evil fortune or the calamities and blessings that they will bring? Separated from my clear intelligence, there will be no heaven, earth, spiritual beings, or myriad things, and separated from these, there will not be my clear intelligence. Thus they are all peemeated with one material force. How can they be separated?”

quote 2453 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:57a-58b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I said, "The human mind and things form the same body. In the case of one's body, blood and the vital force in fact circulate through it and therefore we can say they form the same body. In the case of men, their bodies are different and differ even more from those of animals and plants. How can they be said to form the same body?"
The Teacher said, "Just look at the matter from the point of view of the subtle incipient activating force of their mutual influence and response. Not only animals and plants, but heaven and earth also, form the same body with me. Spiritual beings also form the same body with me.

quote 2452 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:57a-58b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I t is not easy to find people of sharp intelligence in the world. Even Yen Hui (Confucius' most virtuous pupil) and Ming-tao (Ch'eng Hao) dared not assume that they could fully realize the original substance of the mind as soon as they apprehended the task. How can we lightly expect this from people? People's minds are dominated by habits. If we do not teach them concretely and sincerely to devote themselves to the task of doing good and removing evil right in their innate knowledge rather than merely imagining an original substance in a vacuum, all that they do will not be genuine and they will do no more than cultivate a mind of vacuity and quietness [like that of the Buddhists and Taoists]. This defect is not a small matter and must be exposed as early as possible." On that day both Ju-chung and I attained some enlightenment.

quote 2451 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:45b-47b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I n the original substance of the mind there is no distinction of good and evil. When the will becomes active, however, such distinction exists. The faculty of innate knowledge is to know good and evil. The investigation of things is to do good and to remove evil.

quote 2450 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:45b-47b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

This conversation concerning the famous "doctrine in four axioms" raises a fundamental issue and led to a bitter controversy both inside and outside the Wang Yang-ming School. The issue is whether the mind in its original substance transcends good and evil, as the Buddhists would say, or is fundamentally good, as the Confucianists insist. In his teachings Wang Chi interpreted the four axioms to mean the absence of distinction between good and evil and that sagehood comes through a direct intuition of reality in its totality. Ch'ien Te-hung, on the other hand, interpreted them to mean that the distinction exists and that sagehood comes only through moral efforts to do good and overcome evil. Actually Wang Yang-ming taught both, as the conversation clearly shows. It is only because they represented two sharply divergent tendencies within the Wang Yang-ming School, one emphasizing intuitive awakening and the other emphasizing moral endeavor, that they have given the doctrine a one-sided interpretation.

T he Teacher was roaming in Nan-chen. A friend pointed to flowering trees on a cliff and said, "[You say] there is nothing under heaven external to the mind. (1) These flowering trees on the high mountain blossom and drop their blossoms of themselves. What have they to do with my mind?"
The Teacher said, "Before you look at these flowers, they and your mind are in the state of silent vacancy. As you come to look at them, their colors at once show up clearly. From this you can know that these flowers are not external to your mind."

quote 2449 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:30a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Ch'uan-hsi lu

E ven Heaven and Earth cannot exist without the innate knowledge that is inherent in man. For at bottom Heaven, Earth, the myriad things, and man form one body. The point at which this unity manifests in its most refined and excellent form is the clear intelligence of the human mind. Wind, rain, dew, thunder, sun and moon, stars, animals and plants, mountains and rivers, earth and stones are essentially of one body with man. It is for this reason that such things as the grains and animals can nourish man and that such things as medicine and minerals can heal diseases. Since they share the same material force, they enter into one another."

quote 2448 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:29b-30a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

material force = Qi

A friend who was engaging in sitting in meditation attained some insight. He ran to make an inquiry of the Teacher. The Teacher said, "Formerly, when I stayed in Ch'u-chou seeing that students were mostly occupied with intellectual explanations and debate on similarities and differences, which did them no good, I therefore taught them sitting in meditation. For a time they realized the situation a little bit (they saw the true Way) and achieved some immediate results. In time, however, they gradually developed the defect of fondness of tranquillity and disgust with activity and degenerated into lifelessness like dry wood. Others purposely advocated abstruse and subtle theories to startle people. For this reason I have recently expounded only the doctrine of the extension of innate knowledge. If one's innate knowledge is clear, it will be all right either to try to obtain truth through personal realization in a quiet place or to discover it through training and polishing in the actual affairs of life. The original substance of innate knowledge is neither tranquil nor active. Recognition of this fact is the basis of learning. From the time of Ch'u-chou until now, I have tested what I said several times. The point is that the phrase 'the extension of innate knowledge' is free from any defect. Only a physician who has broken his own arm can understand the causes of human disease. (1)

quote 2447 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:25a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Quoting the Tso chuan (Tso's Commentary), Duke Ting, 13th years.

A friend who was engaging in sitting in meditation attained some insight. He ran to make an inquiry of the Teacher. The Teacher said, "Formerly, when I stayed in Ch'u-chou seeing that students were mostly occupied with intellectual explanations and debate on similarities and differences, which did them no good, I therefore taught them sitting in meditation. For a time they realized the situation a little bit (they saw the true Way) and achieved some immediate results. In time, however, they gradually developed the defect of fondness of tranquillity and disgust with activity and degenerated into lifelessness like dry wood. Others purposely advocated abstruse and subtle theories to startle people.

quote 2446 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:25a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

Under the influence of Zen Buddhism, most Neo-Confucianists taught sitting in meditation. Wang was no exception. In fact, in the first phase of his teaching, he emphasized it. However, it was soon replaced by an active approach, notably "polishing and training in actual affairs." This doctrine has exerted great influence on both China and Japan.

T he Teacher said, "The highest good is the original substance of the mind. When one deviates a little from this original substance, there is evil. It is not that there is a good and there is also an evil to oppose it. Therefore good and evil are one thing."
Having heard our Teacher's explanation, I know that we can no longer doubt Master Ch'eng Hao's sayings, "Man's nature is of course good, but it cannot be said that evil is not our nature" (1) and "Good and evil in the world are both the Principle of Nature. What is called evil is not originally evil. It becomes evil only because of deviation from the Mean." (2)

quote 2445 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:12b-13a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) I-shu, 1:7b. (2) I-shu, 2A: I b.

T here is no human nature that is not good. Therefore there is no innate knowledge that is not good. Innate knowledge is the equilibrium before the feelings are aroused. It is the state of broadness and extreme impartiality. It is the original substance that is absolutely quiet and inactive. And it is possessed by all men. However, people cannot help being darkened and obscured by material desires. Hence they must study in order to get rid of the darkness and obscuration. But they cannot add or subtract even an iota from the original substance of innate knowledge. Innate knowledge is good. The reason why equilibrium, absolute quiet, broadness, and impartiality are not complete in it is that darkness and obscuration have not been entirely eliminated and its state of preservation is not yet complete. The substance and function [you refer to] are the substance and function of innate knowledge. How can it transcend them?

quote 2444 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 2:38a-39a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he substance of the mind is revealed through its tranquillity and its function through its activity."

quote 2443 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 52a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

I n that case, good and evil are not present in things at all.
"They are only in your mind. Following the Principle of Nature is good, while perturbing the vital force is evil."
"After all, then, things are devoid of good and evil?"
"This is true of the mind. It is also true of things. Famous but mediocre scholars fail to realize this. They neglect the mind and chase after material things, and consequently get a wrong view of the way to investigate things. All day long they restlessly seek principle in external things. They only succeed in getting at it by incidental deeds of righteousness. All their lives they act in this way without understanding it and act habitually without examination.

quote 2442 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

N ot making special effort to like or to dislike does not mean not to like or dislike at all. A person behaving so would be devoid of consciousness. To say 'not to make a special effort' merely means that one's like and dislike completely follow the Principle of Nature and that one does not go on to attach to that situation a bit of selfish thought. This amounts to having neither likes nor dislikes.

quote 2441 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

T he sage, on the other hand, in his non-distinction of good and evil, merely makes no special effort whatsoever to like or dislike and is not perturbed in his vital force. As he pursues the kingly path and sees the perfect excellence, (1) he of course completely follows the Principle of Nature and it becomes possible for him to assist in and complete the universal process of production and reproduction and apply it for the benefit of the people. (2)

quote 2440 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

(1) Quoting History, "Great Norm." Cf. Legge, Shoo King, p. 331. (2) Quoting Changes, commentary on hexagram no. 11, t'ai (successful). Cf Legge, Yi King, p. 281.

T he Teacher said, "The state of having neither good nor evil is that of principle in tranquility. Good and evil appear when the vital force is perturbed. If the vital force is not perturbed, there is neither good nor evil, and this is called the highest good."

quote 2439 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1: 47b-49b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

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