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Confucius
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Tao Te Ching
天命之謂性,率性之謂道,修道之謂教。道也者,不可須臾離也,可離非道也。是故君子戒慎乎其所不睹,恐懼乎其所不聞。莫見乎隱,莫顯乎微。故君子慎其獨也。What Heaven has conferred is called our True Self; an accordance with our True Self is called Tao (The Way; The Path); cultivation along the path of Tao is called religion. Tao may not be left for an instant. If it could be left, it would not be the Tao. Hence, the virtuous person does not wait till one sees things to be cautious, nor till he hears things to be apprehensive. There is nothing more visible than what is hidden, and nothing more manifest than what is minute. Therefore the virtuous person is watchful over oneself, when one is alone.
喜怒哀樂之未發,謂之中;發而皆中節,謂之和; While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, what ensues what may be called the state of Harmony.
中也者,天下之大本也;和也者,天下之達道也。致中和,天地位焉,萬物育焉。 This Equilibrium is the great root from which grow all humanity in the world, and this Harmony is the universal path which humanity should all pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
大學之道,在明明德,在親民,在止於至善。The Tao in the Book of Great Learning is to awaken and brighten our True Self, awaken and renovate our communities, and stay centered on our True Self.
知止而后有定,定而后能靜,靜而后能安,安而后能慮,慮而后能得。Knowing and staying centered set the proper foundation. Setting proper foundation helps maintain peace and serenity. Maintaining peace and serenity helps stay calm, peaceful, and wise. Staying calm, peaceful, and wise enables application of innate wisdom to handle life affairs with virtue and righteousness. Desired outcome will be attained.
物有本末,事有終始,知所先後,則近道矣。Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to the essence of Tao.
古之欲明明德於天下者,先治其國;欲治其國者,先齊其家;欲齊其家者,先修其身;欲修其身者,先正其心;欲正其心者,先誠其意;欲誠其意者,先致其知,致知在格物。
物格而後知至,知至而後意誠,意誠而後心正,心正而後身修,身修而後家齊,家齊而後國治,國治而後天下平。Over time, people who wish to bring tranquility, virtue, and joy throughout the kingdom first govern their states well. Wishing to govern their states well, they first build harmonious families. Wishing to build harmonious families, they first cultivate themselves. Wishing to cultivate themselves, they first rectify their thoughts. Wishing to rectify their thoughts, they first seek to be sincere in their intentions. Wishing to be sincere in their intentions, they first seek to learn the universal truth to awaken their true self. Seeking to learn and awaken their true self lays in elimination of inappropriate desires and incongruency in words and actions.
Inappropriate desires eliminated and congruency in words and actions achieved, learning and awakening becomes complete. Learning and understanding being complete, their intentions are sincere. Their intentions being sincere, their thoughts are then rectified. Their thoughts being rectified, their behaviors are cultivated. Their behaviors being cultivated, their families are harmonized. Their families being harmonized, their states are rightly governed. Their states being rightly governed, the kingdom is tranquil, virtuous, and happy.
自天子以至于庶人 , 一是皆以修身为本 。
From the Emperor to the common men, they first start by focusing on self cultivation.
其本亂而末治者否矣,其所厚者薄,而其所薄者厚,未之有也!此謂知本,此謂知之至也。
Hence, when the root is neglected, the ensuing growth will not be well ordered. It never has been the case to achieve the righteous outcome when the most essentials do not receive the utmost care and conversely, when the non-essentials receive the utmost care. This is called knowing the root and the extension of root to grow spiritually in life.
所謂誠其意者,毋自欺也,如惡惡臭,如好好色,此之謂自謙,故君子必慎其獨也! What is meant by "making own thoughts sincere." is to allow no self-deception, as when we dislike a bad smell, and as when we favor what is beautiful. This is called peace with self. Therefore, a virtuous person must be watchful over oneself when alone!
小人閑居為不善,無所不至,見君子而後厭然,掩其不善,而著其善。 There is no evil to which a less virtuous person, while dwelling alone, will not proceed; but when seeing a virtuous person, one instantly tries to disguise oneself, concealing one’s evil and displaying what is good.
人之視己,如見其肺肝然,則何益矣!此謂誠於中,形於外,故君子必慎其獨也。 When people see that person, as if they see his inside (lungs and liver), of what use is the disguise? This reflects the saying, "What truly is within will be manifested externally." Therefore, the virtuous person must be watchful over oneself when alone.
曾子曰:「十目所視,十手所指,其嚴乎!」富潤屋,德潤身,心廣體胖,故君子必誠其意。The disciple Zeng said, "What ten eyes observe, what ten hands point to, is to be regarded with reverence!" Riches adorn a house, and virtue adorns the person. Our heart is broadened, and our body is at ease. Therefore, a virtuous person must focus to make one’s thoughts sincere.
康誥曰 克明德 Sage teaching: Brighten and purify own True Self.
大甲曰 顧諟天之明命 Sage teaching: Constantly contemplate, safeguard, and nurture own True Self, a gift from Heavenly Mother.
帝典曰 克明峻德 Sage teaching: Carry out actions while aligned with own True Self (to illustrate and inspire others).
皆自明也 These passages all show how a sage brighten and purify own True Self.
湯之盤銘曰:「茍日新,日日新,又日新。」《康誥》曰:「作新民。」《詩》曰:「周雖舊邦,其命惟新。」是故君子無所不用其極。On the bathing tub of First Emperor Cheng Tang (成湯) for Shang Dynasty, the following words were engraved: “As you intend to renovate yourself, do your best to renovate yourself every day and steadily improve yourself day by day." Sage Teaching Kang Hao, “Motivate and mobilize others to renovate themselves." In the Book of Poetry, it is said, "Although the Kingdom of Zhou was an ancient state, the heavenly mandate endowed on the virtuous leaders continues to be renewed." Therefore, the virtuous person always extends the utmost endeavors in daily affairs.
子曰:「聽訟,吾猶人也,必也使無訟乎!」無情者不得盡其辭,大畏民志。
Confucius said, "In hearing litigations, I do so just like
others. However, I focus on the root cause so people
have no litigations." Those who are devoid of the truth
will find it impossible to carry out their speeches, out of
respect of and stay aligned with people’s desire for
virtue, truth, and righteousness.
此謂知本。
This is called knowing our root.
所謂脩身在正其心者,身有所忿懥,則不得其正;有所恐懼,則不得其正;有所好樂,則不得其正;有所憂患,則不得其正。 What is meant by, "The cultivation of the person depends on rectifying the mind” speaks of if a person was under the influence of anger or anxiety, he/she would not be able to stay centered; if a person was under the influence of fear, he/she would not be able to stay centered; if a person was under the influence of desire or pleasure, he/she would not be able to stay centered; if a person was under the influence of sorrow or sadness, he/she would not be able to stay centered.
心不在焉,視而不見,聽而不聞,食而不知其味。此謂脩身在正其心。 When the mind is not present, we look and do not see; we hear and do not comprehend; we eat and do not know the taste of what we eat. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.
所謂治國必先齊其家者,其家不可教而能教人者,無之。 What is meant by "In order rightly to govern the state, it is necessary first to regulate the family," is this. It is not possible for one to teach others, while he cannot teach his own family.
故君子不出家而成教於國:孝者所以事君也;弟者所以事長也;慈者所以使眾也。 Therefore, a virtuous and noble person could govern a state well without going beyond his/her family: Acting with filial devotion to own parents leads to virtue and devotion to serve the state; acting with fraternal love to own siblings leads to precedence and respect to serve elders and superiors; acting with kindness towards own family members leads to servant leadership to treat others.
所謂齊其家在修其身者:人之其所親愛而辟焉,之其所賤惡而辟焉,之其所畏敬而辟焉,之其所哀矜而辟焉,之其所敖惰而辟焉。故好而知其惡,惡而知其美者,天下鮮矣!故諺有之曰:「人莫知其子之惡,莫知其苗之碩。」此謂身不修不可以齊其家。
What is meant by "The harmony of one's family depends on the cultivation of that person” is this: humans are
- partial to what they feel affection and love;
- partial to what they despise and dislike;
- partial to what they stand in awe and reverence;
- partial to what they feel sorrow and reserved;
- partial to what they are arrogant and lazy.
- who love and at the same time know the bad qualities of the object of their love,
- who hate and yet know the excellences of the object of their hatred.
所謂治國必先齊其家者,其家不可教而能教人者,無之。 What is meant by "In order rightly to govern the state, it is necessary first to regulate the family," is this. It is not possible for one to teach others, while he cannot teach his own family.
故君子不出家而成教於國:孝者所以事君也;弟者所以事長也;慈者所以使眾也。 Therefore, a virtuous and noble person could govern a state well without going beyond his/her family: Acting with filial devotion to own parents leads to virtue and devotion to serve the state; acting with fraternal love to own siblings leads to precedence and respect to serve elders and superiors; acting with kindness towards own family members leads to servant leadership to treat others.
一家仁,一國興仁;一家讓,一國興讓;一人貪戾,一國作亂;其機如此。此謂一言僨事,一人定國。
From the example of kindness of one family, the whole state becomes kind; from the example of courtesies of one family, the whole state becomes courteous. From the greed and brutality of one person, the whole state may be led to a rebellious disorder; such is the nature of the influence. This confirms the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by one man."
舜率天下以仁,而民從之;桀、紂率天下以暴,而民從之。其所令反其所好,而民不從。是故君子有諸己而後求諸人,無諸己而後非諸人。所藏乎身不恕,而能喻諸人者,未之有也。故治國在齊其家。
Yao and Shun led the kingdom with benevolence and the people followed them. Chieh and Chau led the kingdom with violence, and people followed them. The orders issued from the leaders were contrary to the practices which people embraced, and people would not follow them. On this account, the ruler must himself possess the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. Thus, we see how the government of the state depends on the unity and harmony of the family.
是故君子先慎乎德。有德此有人,有人此有土,有土此有財,有財此有用。德者本也,財者末也,外本內末,爭民施奪。是故財聚則民散,財散則民聚。
The ruler will first be prudent about his own virtue. Possessing virtue will gain him the people. Having the people will secure the territory. Securing the territory will provide him wealth. Having the wealth, he will have resources to bring prosperity to the kingdom. Virtue is the root; wealth is the result. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine. Hence, the accumulation of wealth for oneself is the way to divide the people; and scattering the wealth amongst the people is the way to unify them.
《秦誓》曰:「若有一个臣,斷斷兮無他技,其心休休焉,其如有容焉。人之有技,若己有之;人之彥聖,其心好之,不啻若自其口出。實能容之,以能保我子孫黎民,尚亦有利哉!人之有技,媢嫉以惡之;人之彥聖,而違之俾不通。實不能容,以不能保我子孫黎民,亦曰殆哉!」In the Declaration of the Duke of Qin, it is said, "Let me have one minister, plain and sincere, not pretending to have unique abilities, but with a simple, generous, and upright heart. He sees the talents of others as though he himself possesses them; where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them; such a minister will be able to protect my sons, grandsons, and citizens, and provide benefits to the kingdom. But if it is his character, when he finds men of ability, to be jealous and hate them; when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself not able to bear them; such a minister will not be able to protect my sons, grandsons, and citizens; and shall be pronounced dangerous to the kingdom.”
生財有大道。生之者眾,食之者寡,為之者疾,用之者舒,則財恒足矣。
There is the great Tao for the production of wealth. Let there be many producers and few consumers. Let there be efficient, focused, and coordinated activity in the production, and measured and frugal in the expenditure. Then the wealth will always be sufficient.
仁者以財發身,不仁者以身發財。未有上好仁而下不好義者也,未有好義其事不終者也,未有府庫財非其財者也。
A virtuous person, by means of one’s wealth, cultivates oneself to be more virtuous. A wicked person accumulates wealth, at the expense of one’s life. Never has there been a case of the leader loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, was not expended in accordance with the priorities defined by the leader.
孟獻子曰:「畜馬乘,不察於雞豚;伐冰之家,不畜牛羊;百乘之家,不畜聚斂之臣。與其有聚斂之臣,寧有盜臣。」此謂國不以利為利,以義為利也。長國家而務財用者,必自小人矣。彼為善之,小人之使為國家,災害并至。雖有善者,亦無如之何矣!此謂國不以利為利,以義為利也。
The officer Meng Xian said, "He who keeps horses and a carriage does not look after fowls and pigs. The family which keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues." This is in accordance with the saying:-"In a state, financial gain is not to be considered to be prosperity, but its prosperity will be found in righteousness." When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, "In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."
- 孔子曰:「君子有三戒;少之時,血氣未定,戒之在色;及其壯也,血氣方剛,戒之在鬭; 及其老也,血氣既衰,戒之在得。」Confucius: There are three things which the virtuous person guards against. In youth, when the physical powers are still developing, he/she guards against lust. When they are strong and the physical powers are full of vigor, he/she guards against quarrelsomeness. When they are old and the physical powers are decayed, he/she guards against covetousness.