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Shao Yong



Spiritual quotes of Shao Yong

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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.




Confucianism / Neo Confucianism 2351 | 
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.




Confucianism / Neo Confucianism 2350 | 
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.




Confucianism / Neo Confucianism 2349 | 
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.




Confucianism / Neo Confucianism 2348 | 
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.





Confucianism / Neo Confucianism 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.





Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




Confucianism / Neo Confucianism 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.




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





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