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Wisdom and teachings of
Neo Confucianism

131 quote(s)  | Page 5 / 6




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




T 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.


quote 2331  | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 32, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




T 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.


quote 2330  | 
Chou Tun-yi, penetrating the Book of Changes, Ch 31, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 

(1) These phrases are from the sections on the three hexagrams. Cf. Legge, Yi King, pp. 3 17, 3 19, 4 10.




T 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?


quote 2329  | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 27, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




T 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.


quote 2328  | 
Chou Tun-yi, penetrating the Book of Changes, Ch.22, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 

the two material forces= Yin & Yang




C 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.


quote 2327  | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 20, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 

Confucianists had never advocated having no desire. Mencius merely advocated having few desires (Mencius, 7B: 3 5.). The Taoist influence here is obvious. Hitherto, it was only a Taoist and Buddhist method of moral cultivation, but from now on, it became a Confucian method too.




B 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.


quote 2326  | 
Chou Tun-yi, penetrating the Book of Changes, Ch.17, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




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


quote 2325  | 
Chou Tun-yi, penetrating the Book of Changes, Ch.11, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




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


quote 2324  | 
Chou Tun-yi, penetrating the Book of Changes, Ch.9, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




S omeone asked, "How can good be promoted in the world?"
I said, "Through teachers."
"How is that?"
I said, "In human nature there are only strength, weakness, good, evil, and the Mean."

The questioner did not understand.
I explained, "Righteousness, uprightness, decisiveness, strictness, and firmness of action are examples of strength that is good, and fierceness, narrow-mindedness, and violence are examples of strength that is evil Kindness, mildness, and humility are examples of weakness that is good, and softness, indecision, and perverseness are examples of weakness that is evil. Only the Mean brings harmony. The Mean is the principle of regularity, the universally recognized law of morality, and is that to which the sage is devoted. Therefore the sage institutes education so as to enable people to transform their evil by themselves, to arrive at the Mean and to rest there. Therefore those who are the first to be enlightened should instruct those who are slower in attaining enlightenment, and the ignorant should seek help from those who understand. Thus the way of teachers is established.


quote 2323  | 
Chou Tun-yi, penetrating the Book of Changes, Ch.7, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 




T he way of the sage is nothing but humanity, righteousness, the Mean, and correctness. Preserve it and it will be ennobling. Practice it and it will be beneficial. Extend it and it will match Heaven and Earth. Is it not easy and simple? Is it hard to know? (If so), it is because we do not preserve, practice, and extend it.


quote 2322  | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 



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