Chow Tun-i

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.

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].

o be correct in one's person means to be sincere in one's heart. And to be sincere in one's heart means to return from (turn away from) evil activities. Evil activities represent falsehood. When it has been turned away, there will be none.

he superior man is active and vigilant and is unceasing in his sincerity." But he must "restrain his wrath and repress his desires," -move toward good," and "correct his mistakes” (1) before he can achieve his objective.

he most important things in the world [with regard to the subtle, incipient activation of things] are tendencies. Tendencies may be strong or weak. If a tendency is extremely strong, it cannot be controlled. But it is possible to control it quickly if one realizes that it is strong. To control it requires effort. If one does not realize early enough, it will not be easy to apply effort. If one has exerted his effort and does not succeed, that is due to Heaven, but if one either does not realize or does not apply effort, that is due to man. Is it due to Heaven? No, it is due to man. Why complain?

he myriad things are created and transformed out of the two material forces and the Five Agents. These Five Agents are the basis of their differentiation while the two material forces constitute their actuality. The two forces are fundamentally one. Consequently, the many are [ultimately] one and the one is actually differentiated in the many. The one and the many each has its own correct state of being. The great and the small each has its definite function.

an one become a sage through learning?" -Yes."
-Is there any essential way?" -Yes."
-Please explain it to me."
-The essential way is to [concentrate on] one thing. By [concentrating on] one thing is meant having no desire. Having no desire, one is vacuous (hsu, being absolutely pure and peaceful) while tranquil, and straight forward while in action. Being vacuous while tranquil, one becomes intelligent and hence penetrating. Being straightforward while active, one becomes impartial and hence all embracing. Being intelligent, penetrating, impartial, and all-embracing, one is almost a sage.

ecause of calmness, one's desires will be appeased, and because of harmony, one's impetuousness will disappear. Peace, calmness, and moderation-these are the height of virtue.

eaven produces the ten thousand things through yang and brings them to completion through yin.

aving no thought and yet penetrating all-thus is one a sage.