Читать книгу The Art of Living Chinese Proverbs and Wisdom - Hong Yingming - Страница 6
ОглавлениеVEGETABLE ROOTS DISCOURSE
1. Those who uphold virtue may be lonely for a while but those in thrall to power will suffer isolation for eternity. The person of perception sees beyond the material world and takes into account the importance of reputation after life. He would rather experience the loneliness of a moment than perpetual desolation.
The society of today is obsessed with the pursuit of wealth and the glamour of social activity. However, the sages of ancient China warned that moral character was far more important than fame and fortune. Those who seek fame and profit may well take pleasure in the visitors thronging at their door but such pleasure can only be temporary. Those who seek spiritual values may not immediately succeed in all but their reputation, for nobility of moral character will spread throughout posterity. Thus, on the one hand we may enjoy activity but on the other we should be able to endure loneliness. Though we may be lonely for the moment, those who know us best will continue to know us, encounter us and speak well of us in the world of the future.
2. A shallow acquaintanceship with the ways of the world may suffer less from its corruption but a depth of worldly experience may bring a similar depth of cunning. Thus, a gentleman should be plain and simple rather than worldly-wise, and frank and open rather than meanly cautious.
Man’s original nature is pure, simple and virtuous. But as we grow to maturity we are inevitably tainted by our contact with the secular world. As we learn various skills so do we acquire worldly habits. The young person entering society for the first time may, because of limited experience, still retain a purity of character and treat others frankly and sincerely. But those experienced in the ways of the world often brim with sophistication and urbanity, act with a slippery caution and manipulate people heartlessly. However, the gentleman of cultivation who has experienced the vicissitudes of life and tasted the luxury of the mundane world will still maintain the truth and virtue of his innate nature and live with generosity and an open mind.
3. The true character of a gentleman, like the sun in a blue sky, should not be concealed from others but his talents should be hidden like pearls and jade.
The Warring States period (475–221 BC) philosopher Xunzi (c.313–238 BC) said in his treatise On Learning: “Stone contains jade and the hills shine thereby, water contains pearls and rivers are thus beautiful.” The character of the cultivated gentleman shines forth; he is openhearted and treats people with sincerity. His talents resemble the jade within a stone or the pearls in the water, gently graceful rather than opulently displayed. The flaunting of talent inevitably arouses envy and disaffection in others. Thus, magnanimity of heart should be a principle of behavior and diffidence in talent an art in conduct.
4. Pure are those who do not draw close to power and avarice but those who do draw close and yet remain uncorrupted are purer still; noble are those who know not trickery and stratagem but nobler still are those who know them yet do not employ them.
The Eastern Han dynasty (25–220) historian Ban Gu (32–92) said in the Book of Han: “The ancients saw shame in dealing in power and profit.” That is to say that attaching oneself to the rich and powerful with the aim of acquiring wealth and fame was something that the cultivated gentleman regarded as shameful. Those who voluntarily distance themselves from the red dust of the inducements of the mundane world and are aware of cunning and deceit but do not employ them are even more worthy of respect. This is because their self-control and ability to resist the attractions of wealth and fame are superior to those of others.
5. That the ear should hear what it would rather not hear and the mind think what it would rather not think, that is the whetstone upon which the practice of virtue is honed. To hear nothing that is not pleasing and to think of nothing that does not bring joy to the heart is to drown oneself in poison.
Laozi (dates unknown), the thinker and philosopher of the Spring and Autumn period (770–476 BC) said in the Daodejing: “Fine words are not honest and honest words are not fine.” Though the sound of criticism may fall hard on the ear and discomfort the mind, it can urge us towards genuine virtue so that we recognize our shortcomings in time to correct them and avoid taking the crooked path. “The keen edge of a sword blade derives from the whetstone and the fragrance of plum blossom grows from bitter cold.” If everything in life was merely honeyed words and matters always turned out to suit us, it would be no different to a trap disguised with a carpet of flowers, sapping our will—truly “there is life in suffering but death in pleasure.”
6. An ill wind and torrential rain drives birds and fowls to distress; a clear sky and warm wind gladdens grass and trees. Thus it is that in heaven and earth a day may not pass without kindness, nor the heart of man lack a day without joy.
One of the highest reaches of ancient Chinese philosophy is the belief that heaven and man are as one. All the sentient beings of the universe and the men and affairs of society are interrelated in a state of mutual influence that constitutes one great common structure of life. Man is part of nature and thus must be influenced by nature. When the weather is bad, beasts and birds are frightened and fearful and the heart of man easily afflicted by sorrow. In clement weather, trees and grass burgeon and the heart of man rejoices. The Daodejing emphasizes, “The Way is of and in the Natural World.” Nature is not only the embodiment of the Way, the supreme principle of man and society; it is also mankind’s best teacher and source of law. In nature, when the wind howls and the rain pours, all creation’s creatures suffer in desolation and decay but when nature’s wind is gentle and the sun is warm, the vitality of creation reasserts itself. Thus, we can see that heaven and earth in peace and harmony can raise life; that a mood of joy can nurture character. We should live in the world with optimism and pass each day in happiness and joy.
7. Strong and delicate, sweet and spicy are not true flavors, true flavor is insipid; the complete man is neither miraculous nor extraordinary, he is ordinary.
Laozi said in the Daodejing: “True music is without sound, ultimate form lacks shape and morality remains hidden and unsung.” The Warring States period philosopher and thinker Zhuangzi (c.369–286 BC) wrote: “The complete man is without self, spirits are without achievement and sages are without fame.” The uttermost achievement of self-cultivation is to “reach the extreme of glory and return to the ordinary.” Those who reach a high degree of self-cultivation have already surpassed and overcome the need to manifest their own merits and realize that, to the contrary, it is the humdrum and ordinary that matter and that within the ordinary there is a great and enduring strength.
8. Heaven and earth exist silent and immoveable yet the pulse of life never ceases; the sun and moon rush headlong through night and day yet their light has shone unchanged for an eternity. Hence the gentleman must think actively and constructively in his leisure but maintain the flavor of leisure in his activity.
The Book of Changes, the well-known classic of Chinese philosophy, says: “One dark one light, one male one female, yin and yang, that is the Way.” Consequently, there is nothing in heaven and on earth that is not governed by yin and yang and there is no change that is not governed by the four seasons. Heaven and earth and the universe were born of a combination of yin and yang. In the four seasons, movement and stillness follow each other in endless change. The gentleman of wisdom and intelligence may achieve a profound understanding of the principles of change in human affairs from the laws of the motion of heaven and earth, thereby achieving a grasp of the principle of the appropriate relationship between movement and stillness. Thus in affairs one may prepare by taking precautions ahead of time and by judging the need for tension or relaxation. One should not over-relax one’s vigilance when at leisure but prepare for lightning from a clear sky and guard against the unforeseen. When occupied and busy one should adopt an air of calmness and face events without confusion and in a composed frame of mind.
9. Seated alone in self-contemplation deep in the calm of night, one starts to feel the emergence of a state of Nirvana and the retreat of illusion. At this point one may experience a sense of existing in a microcosm that is utterly without distraction; thereafter it becomes difficult to feel both reality and yet rid oneself of illusion, and one experiences a great sense of shame and of the need to mend one’s ways.
The sages of Confucianism, Buddhism and Daoism all paid particular attention to the practice of self-reflection and emphasized the examination and awareness of one’s heart and mind. When one escapes the clamor of the mundane world of dust and sits alone in meditation, it is possible to achieve a clarity of mind that is pure one moment and turbid the next, that is calm one moment but entangled by desire the next. This unceasing interchange between the sincerity of the true mind and a state of illusion is the greatest enemy of meditation and self-examination. Self-examination requires one to be sufficiently aware of one’s base desires, to overcome their interference with the true mind, and to anchor one’s mind in a state of tranquility and freedom. Buddhism teaches us that one may be a Buddha in one thought and a demon in the next.
10. Benevolence may breed harm, thus in joy one should always look back. Defeat may perchance bring success, thus one should never abandon hope.
The philosopher Confucius (551–479 BC) of the Spring and Autumn period, who founded the Confucian school of thought, advocated the doctrine of the Middle Way in which “too far” was reckoned to be as bad as “not enough.” To overdo things may lead one in precisely the opposite direction to the one intended and thus turn good to bad. When you are at the height of power and achievement, it is difficult to reach a perfect conclusion; when you have been showered with generosity and favor, then disaster may follow on its heels. Thus, when filled with self-satisfaction, one should be clearheaded and not exhaust one’s advantages for the sake of wealth and office. Equally, one should not so easily give up in despair the moment one encounters a setback. Keep going; success is round the corner.
11. Those who live on pigweed and spinach are for the most part men of jade-like purity. Those who dress in silk and satin and dine on delicacies are for the most part servile flatterers. Hence, hardship fosters strength of spirit while luxury saps moral character.
Someone who is at peace with himself can sleep well under a roof of straw and find the taste of vegetable roots delicious—this is known as “eat vegetable roots and everything is achievable.” Those who can exist on a diet of plain tea and simple food and calmly face a life of honest poverty are naturally of upright character. Those who hanker after fine clothes and rich food are easily driven by desire and will bow and scrape for a trifle. To be content with one’s lot calms the mind and to be free of desires elevates the character.
12. In life one should broaden the field of one’s heart so that none should have grounds for grievance; after death one’s bounty should flow so that none should be deficient in remembrance.
To deal with people as one should, one needs a heart of tolerance and thought for others in everything. One should not be mean minded and haggle over every ounce. Though there may be a limit to physical life, the life of the spirit has a long-lasting influence. In this limited physical life one should perform good deeds and accumulate a store of bounty. In this way, even though the body dies and decays, the spirit lives on in the remembrance, thoughts, and praise of others.
13. Where the road is narrow, leave space for others; when food is tasty, share it with others. This is the best way of achieving peace and happiness in the world.
Man is the sum of his social connections. The multitude of connections that binds each person to the other constructs the space in which each of us exists and lives. The best way of living a life that is stable in both body and mind is to not always have self at the forefront of one’s mind but to think of others at all times and places. The giving of roses leaves one with scented hands. To help others is an achievement for self as well. The ability to share with others enables us to experience the very peaks of happiness and joy in harmony with others.
14. It takes no great effort to conduct oneself properly, merely rid oneself of passion and thus acquire virtuous status; erudition requires no especial addition of knowledge, reduce one’s attachment to material acquisition and one may become a sage.
In society today, individual worth is judged by the quality of external activity, a person’s scholarship and erudition is determined by purely academic achievement. The ancients, however, considered that whether in conduct or learning, the key lay in purity of emotion, an indifference to the crowd and a will that was not disturbed by the wealth and fame of the secular world. This is the profound cultivation that earns the respect of others. Otherwise, an attachment to worldly indulgence and a mind turbid with impurity will be no more than the contemptible stink of lust and carnality, despite wealth and position and a cartload of erudition.
15. Be chivalrous in making friends, and simple and straightforward in conduct.
In the grossly materialistic society of today, where people scheme against each other for personal gain, mutual feeling is both false and empty. When a major crisis occurs, everyone goes their own way or even turns to enmity. The Dream of the Red Chamber, one of China’s four great novels, describes how one of the characters, Wang Xifeng, “was too clever by half in hatching schemes, harmed others and paid with her own life.” Thus, one should conduct oneself with honesty and with a little less cunning and rather more straightforwardness.
16. Do not be forward in seeking gain or backward in advancing virtue or spreading good works. One should not seek to enjoy more than one’s share or settle for standards of conduct lower than one ought.
The Western Han dynasty (206 BC–AD 25) historian Sima Qian (c. 145 or c.135 BC–?) wrote in the Records of the Grand Historian of China, the first Chinese biographical history: “When the empire is prosperous all come for gain, when the empire is in chaos all leave for gain.” In this life it is easy to become obsessed with material enjoyment, gaining favor and advancing one’s own interests, so we fight to get to the front and fear to fall behind, tossing virtuous conduct and good works aside. The Book of Changes says: “As with the vigor of heaven so should man strive, as with the bounty of earth so should man grow in virtue.” The gentleman should add to his virtue by increasing his moral cultivation, expanding his activities and making a contribution. He should study the ways of heaven with strength and resolution, work energetically for the good of all, expand his achievements and learn how the earth has substance but is yet acquiescent and harbors all sentient beings.
17. In conduct it is better to give way, for stepping back is but a prelude to stepping forward; to treat people generously is to gain good fortune and to bestow advantage on others is to lay the foundations of one’s own advantage.
In work and in life the habitual and constant struggle with others not only leads to a loss of dignity but also to difficulties in the achievement of one’s objectives, and both sides suffer. The peasant planting rice steps backwards as he plants. It is only by stepping backwards that he can ensure that the rice sprouts are planted in straight lines. Modest withdrawal is not a matter of negative compromise but is rather an act of intelligent wisdom. In China, there has long been the saying: “The gentleman treats others generously” believing that in so doing, the bestowal of kindness also enriches the giver and is a propitious act. The cultivated man moves in an air of friendship and reaps the reward of acts that profit both others and himself.
18. Arrogance of achievement gains not a word of praise; repentance of sin brings not a word of condemnation.
An ancient Chinese proverb says: “Self-satisfaction provokes harm, modesty brings benefit.” Arrogant self-satisfaction very quickly provokes resentment and brings painful consequences in its train. Contrariwise, even in the case of deep sin, genuinely sincere repentance and renewal will bring forgiveness so that life may once more shine in glorious of virtue.
19. A virtuous reputation and high principles should not be enjoyed in isolation, they should be shared with others to avoid harm and to protect the self; shameful conduct and a sordid reputation should not be completely repudiated, taking some responsibility upon oneself may sheath the sword of self-glorification and foster virtue.
An excessive reputation for honor and glory is not necessarily a good thing. In his Treatise upon Destiny, the writer Li Kang (c. 196–c. 265) of the State of Wei (220–265) during the period of the Three Kingdoms (220–280) wrote: “The tallest tree of the forest must of necessity suffer the wind’s destruction.” Criticism is the companion of the finest reputation. Hence there is no harm in sharing the benefits of fame with others. Conversely, when one is wronged and reviled, one should not entirely place the blame on others but should reflect and take the initiative in accepting some of the responsibility so that one may whet the blade of one’s morality and integrity.
20. Leave space in everything and even the Creator himself will not be jealous and demons and spirits will not harm you. If every undertaking must be achieved to the utmost then those who carry things to the extreme will suffer interference from without even if they escape inner turmoil.
The sages of ancient China advocated the Middle Way, believing that in affairs one should hold to the middle ground, there should be a sense of what is appropriate and there should be balance. Extreme methods in the conduct of affairs are, like an over-tautened violin string, easily snapped and matters taken to an extreme can only reverse their course. Hence, one who conducts himself properly will always allow others room for the exercise of ability and good sense and space in which to reap benefit. If one attempted to secure all advantage to oneself and sought a selfish perfection in everything, even if one could bear the internal mental burden, it would almost certainly invite external trouble.
21. A true Buddha exists in every family and a true path exists in daily life. If one can act with sincerity and kindness, adopt a kindly expression and speak with tact, and live as one with parents and brothers in mutual understanding, then that is a thousand times better than meditation and exercises in inner tranquility!
The Confucians were proponents of “rectification of the heart, cultivation of self, management of family, governance of the state and pacification of all under heaven.” They believed that if a person consciously adjusted body and mind and, within the family, respected the old and loved the young and enabled father and mother, brothers and wives and children to co-exist in mutual harmony, then such a person had the ability to manage affairs of state, rule the people and become an enlightened sovereign loved and revered by his subjects. Consequently, in Confucian eyes the family was the best situation in which to temper one’s personality. Living as a family in sincerity with a kindly expression and tactful speech combined with gentility of attitude, eliminates discord and suspicion between parents and brothers, achieving harmonious unity and happiness that is the ideal state of life and living.
22. A love of activity is like lightning in a cloud or a flickering flame; a love of solitude resembles the ashes of a dead tree. A principled mind and body requires still clouds where birds may soar and calm waters where fish may leap.
The cultivation of mind and body requires an environment where movement and calm are balanced to suit the comprehension of the Way. A restless temperament and agitated mind disturbs one’s nature and makes it difficult to achieve tranquility. Conversely, a mindset immersed in the utter extinction of all experience is like a pool of dead water where life has lost its vitality and living becomes totally dull. The best state is one of calm, of clouds and still water, a simplicity of mind where the birds can soar and fish leap. Calm, yet without loss of agility of mind, stable yet brimming with vitality.
23. Be not too severe in the attacking of faults, consider how much may be borne; in the instruction of virtue do not aim too high, consider how much may be achieved.
In the education of others, whether in praise or criticism, one should have a sense of proportion and avoid excess. If there is fault, a whiff of condemnation or severe criticism may not only defeat the purpose of instruction but also arouse a counter psychology that negates the very essence of education. In the inculcation of virtue, the targets should not be set too high or the demands made too severe, one should consider what measure of achievement is possible. The Confucians believed in “severity to oneself but leniency to others,” the treatment of others requires a suitable degree of tolerance. This is both a form of self-cultivation and a kind of wisdom in outward behavior.
24. The dung beetle makes filth yet becomes the cicada that sups upon the dew of the autumn wind; rotten straw is without light but produces the glowworms that shine so brilliantly in summer. Knowledge is to understand that purity often springs from filth and that light is born of darkness.
The ancients discovered from their life experience that the larva of the noble cicada that ate the wind and drank dew lived in the filth of a dung heap. The glowworm that shines on a summer evening is also born out of the filth of rotten straw. One can see from this that purity and filth are not absolute opposites but may, under certain conditions, be mutually interchangeable. So is the life of man. An evil environment has always been the whetstone upon which character and great causes are honed, and lotus flowers emerge unstained from the mud. In times of dirt and darkness one should maintain the confidence to transform filth into light, so that one may greet a glorious future.
25. Pride and arrogance are born of empty affectation; once rid of this behavior the spirit of righteousness will shine forth. Sensuality and lust are a vain illusion; once they are eradicated upright honesty will appear.
A classic Buddhist text, the Platform Sutra, states: “The nature of all living things was originally pure.” Buddhism believes that the nature of man, like heaven and earth, the sun and moon, was originally both pure and undefiled and glorious. Greed, hatred and ignorance are like the dust that obscures a mirror and that also darkens the mirror of the soul. Consequently, one should “constantly sweep and clean to prevent the accumulation of dust.” Only by frequently cleansing the soul of dust and ridding it of vexation and delusion can the mirror of one’s inner being shine forth in glory and purity.
26. Once sated with food one cannot recall the difference between rich and plain; once sated with sex one cannot recall the stirrings of lust. Hence one should use the sense of regret after the deed to counter the obsession of the moment and fix one’s nature so that no act lacks principle.
Mengzi (c. 372–289 BC), the thinker and leader of the Confucian school of thought at the time of the Warring States said: “Appetite and lust are matters of basic nature.” A starving man is filled with a fierce longing for food; the stirrings of lust prompt a desire for female beauty but once these longings and desires are sated they lose their interest. In life man is filled with certain curiosities, longings and impulses. Once they have been experienced one discovers that they are nothing much. People who have had their fill of the red dust of the mundane world and who once more encounter something enticing are able to maintain equilibrium of heart and are not easily misled by appearances.
27. The official at court must not lack a sense of the hills and forests; dwelling amongst hills and streams one must remember the stratagems of court.
A man who occupies a high position, scheming in the cockpit of fame and profit, is easily entangled in complicated affairs and suffers thereby. At this point he must maintain a simplicity of outlook before he can retain an attitude of unruffled calm. With time on one’s hands and in the comfort of home, away from the cares of office, it is easy to turn lazy and slothful. Here, one must retain a sense of social responsibility and maintain an interest in current affairs. In such a life, whether involved in affairs or not, one may advance or retreat at will in proper order.
28. In conduct do not strive after merit, to be without fault is merit enough; in one’s dealings with others do not expect gratitude or recompense, not to suffer complaint is recompense enough.
In daily life when people help others they frequently do so out of a sense of arrogant self-satisfaction, hoping that others will show gratitude and quickly reciprocate. This is a demonstration of extreme selfishness and of no benefit at all in raising one’s state of virtue. Cultivated people require a spirit of selfless dedication and should not always be in pursuit of some utilitarian recompense that shows them in a good light. In helping others, one should not strive for gratitude and recompense for the help. It is enough that there is no fault and that you have not aroused the hatred of others. That is the greatest achievement.
29. To labor in the performance of good works is the height of virtue but to suffer thereby is of no comfort to the mind. A certain measure of indifference to success is best and to be worn out by care helps nobody.
It is praiseworthy to possess professional ambition and a sense of responsibility and to work hard. Nevertheless, to know only work and profession and to work so hard as to be both physically and mentally exhausted will have a counter-effect and lead to a loss of interest in life itself. A man who is indifferent to fame and profit may well be considered to be of good character. Nevertheless, an excess of the lofty-minded avoidance of desire may lead to a cold detachment in which there is no feeling of responsibility towards either state or society. This kind of detachment has neither value nor significance. In everything, too much is as bad as not enough, good may turn to evil and the original gale of virtue become just a scented hint on the wind.
30. One who labors but sees no road ahead should consider his first intentions; one who has achieved success should consider what is to come.
The man building a venture is full of satisfaction and self-confidence. However, once a setback is encountered, it is easy to become dispirited and downcast and to give in to despair. There is another phenomenon—“The hundred li traveler falls at the ninetieth,” in which many people on the point of success lose their grip and fail at the last moment so that all that has been achieved already is lost for lack of a final effort. In such a situation what is most needed is to retain one’s confidence and courage. Think of your first intentions and motivation and you can dispel the predicament that confronts you more easily and not give up so lightly.
At the point of recognition and success it is exceptionally easy to become complacent and to have no regard for the way forward. In this case, a failure to value one’s good fortune, an indulgence in licentious behavior and blind greed may mark the place where glory is actually the beginning of downfall, so that the peace and stability of one’s final years becomes a sea of mud.
31. Though the wealthy should be generously openhearted, conversely, they are often mean and suspicious. This is the behavior of the poor and lowly. How then is wealth to be enjoyed? The clever man should be discreet but many are ostentatious, this is the defect of the stupidly clever! How can this not fail?
The wealthy should by rights be openhearted and generous in their treatment of people before they can adopt grand airs. If one enjoys wealth and rank but one’s treatment of others is harsh and lacking in benevolence, that is to arouse universal condemnation. How could such wealth be long maintained? Highly talented people are much the same. They stand out in a crowd but the merest hint of self-display and boasting will cause people to shun them. It is only a modest bearing that will win the respect of others and establish one in an impregnable position.
32. Dwell humbly to know the perils of ascent, live in darkness to know the dangers of light; keep still to know the fatigue of activity, nurture silence to know the agitation of verbosity.
There is a proverb that says: “The participant is puzzled; the onlooker is clear.” Situated at a height there is, of course, the grandeur of looking down upon the world but there is also the misery of “the unbearable cold of high places,” the loneliness at the top. It is just that it is difficult to detect the danger you are in as you climb upwards. By contrast, those below can clearly see the towering mountain mass above them. It is only in tranquility that you can comprehend the weariness of hectic scheming; only in silence that you can, from a contrasting standpoint, better grasp the agitation of ceaseless chatter. Changed circumstances bring a different view. If we can observe life from a different point of view, we can become more awake and aware.
33. Jettison the attractions of wealth and achievement and you may escape the mundane world; abandon the attractions of virtue and benevolence and only then may you enter the realm of light.
Wealth, and glory, reputation and fame are the obsessions of the worldly. Ascetic practice is a means of tempering oneself to avoid the harm of a longing for wealth and fame. Originally there was no great harm in the enjoyment of wealth and fame. However, if one’s inner being becomes fixated upon them, one becomes their slave. What is the point of then speaking of freedom and detachment?
34. Fame and desire may not harm the heart absolutely, prejudice and illusion are the weevils that gnaw at the mind; licentious behavior is not necessarily an obstacle to the path of self-cultivation, self-assumed cleverness is the wall that stands in the way of virtue.
Compared with the hounds of desire and fame, the unhealthy characteristics of prejudice of heart, perversions of thought, self-righteousness and self-assumed cleverness are much more harmful to the character. The Seven Emotions and Six Desires (The Six Desires are generally taken to be Color, Sound, Scent, Touch and Means; the Seven Emotions are Joy, Anger, Grief, Fear, Love, Hatred and Lust) are very apparent and thus easy to correct or overcome. However, inner prejudice and self-assumed cleverness can cloud the judgment and are much more difficult to detect. In the end they can hinder the growth of a proper wisdom and render clever people stupid.
35. The mind of man is complex and the ways of the world rugged and steep. When you cannot get through you should know how to step back; when you can get through you should know the merit of giving way.
It is impossible to predict the changing moods of man, and human relationships are complicated and ever changing. The path of life has never been smooth, it is full of twists and turns and changes of direction. Thus, when we encounter a pit that we cannot cross we should understand how to step back and not rush forward. We should understand how to slacken our pace and regard withdrawal as progress, so that we can see the situation clearly and avoid wasting time and effort. Similarly, when things are going well and the wind fills our sails, then that is the time for modesty and prudence and to politely give way so as to avoid disaster caused by faulty judgment born of over-confidence.
36. In dealing with a rogue it is easy to be severe but difficult not to feel hatred; in dealing with a man of virtue it is easy to show respect but difficult to demonstrate the correct degree of politeness.
It is not difficult when dealing with an uncultivated and ill-behaved rogue to adopt an attitude of severity, what is difficult is to empty the depths of one’s heart of loathing and treat him well and to help and educate him. When you discover the mistakes and faults in others, indulging in criticism and hatred rather than instructing or helping demonstrates a similar lack of moral responsibility. Most people feel respect for a deeply cultivated person of virtue and prestige, what is difficult is to treat them with true politeness. Over-politeness can descend into flattery and with that there comes an element of falsity.
37. Better to be simple in mind rather than clever and retain some righteousness to repay heaven and earth; better to decline a life of luxury and delight in plain living and leave some purity for the world.
The ancient saying goes: “Cleverness is the enemy of intelligence.” Man’s thought and wisdom are limited. Using a fistful of clever trickery to scheme for petty advantage may seem like getting the better of others but in the end one is damaged by one’s own prejudices to the harm of others and without benefit to self. Laozi said: “The Way is of and in the Natural World.” In life one should learn from all the sentient beings of the universe and indulge less in cunning trickery and more in a natural simplicity. This is the only means of retaining a nature that is both upright and honest, leaving a reputation for pure simplicity and gaining a life that is tranquil and harmonious.
38. Devilry first seizes the mind, subdue the mind and the devils depart; to rid the mind of wayward thoughts, subdue one’s mood and they will no longer intrude.
The Buddhist Garland Sutra says: “The mind is like a painter’s brush, capable of depicting everything that exists.” The devils and demons of life have their source in the evil thoughts of the mind. If the mind remains immovable, then the devils and demons from outside retreat without a battle. Dealing with ruthless and tyrannical barbarity is much the same. Controlling the violent unreason of the outside world first requires control of the thoughtless frivolity of one’s own heart. A mind like still water and as stable as a rock will keep out evil and defeat poison.
39. The instruction of disciples resembles the raising of daughters; one should emphasize severity in the control of their coming and going and prudence in their friendships. If they become close to someone undesirable it is tantamount to planting bad seed in a fertile field; it will be difficult to grow good rice.
There is an ancient saying: “Stand next to vermilion and you will look red, stand next to ink and you will look black.” When someone is growing up and their habits are being formed and their characters molded, the demands on them should be severe and they should be strictly controlled, particularly in the matter of close friends who should be selected for their virtue. Otherwise, making friends with a pack of ne’er-do-wells will exert a bad influence and lead to the acquisition of bad habits, rather like planting bad seed in a fertile field. Once the wrong path is taken, education becomes extremely difficult.
40. When the attractions of desire appear, take no joy in their lucky convenience or fortuitous advantage, to do so is to fall into an abyss; when the path of principle appears, do not be put off by its difficulty and step back, once that step is taken you will be separated by a mountain range.
A proverb says: “Learning is like paddling a boat against the current, unless there is progress there is retreat; the heart is like riding a horse on a plain, easy to loose but difficult to rein in.” Man is prone to the Seven Emotions and Six Desires and finds it difficult to avoid the temptations of the outer world. Even its slightest infection makes it easy to let oneself go and enjoy it, thus taking step after step to corruption. Ascetic practice is like paddling a boat upstream, relax but a little and one loses a thousand miles. In the face of physical desire, one should increase vigilance and understand how to suppress desire; in the pursuit of truth one should concentrate all one’s efforts and not slacken them otherwise previous achievement will be thrown away and all will come to naught.
41. Those of a generous disposition who treat themselves well will also treat others well and generosity will abound; those of a stingy disposition who treat themselves stingily will treat others badly as well and meanness will be all. Thus it is that the gentleman in his habits should be neither over-generous nor too parsimonious.
Pamper oneself and you will pamper others and all will be extravagance and luxury; treat oneself harshly and you will treat others harshly and all will be mean and stingy. Extravagance and luxury may well be enjoyable but they very easily unsettle the mind and lead to over-indulgence in pleasure; stinginess may well be economical but it easily saps the energy from life and renders it without interest. Hence, a gentleman will strike an appropriate balance between generosity and parsimony, neither the noisy commotion of luxury and extravagance nor the tedium of miserliness.
42. Others possess riches, I have humanity; others have rank, I have righteousness; a true gentleman should not be constrained by the power of others. A determined man may overcome circumstances and a resolute man may master his own temperament. A gentleman does not suffer himself to be molded by the movement of fate.
Mengzi wrote: “One should not be corrupted by wealth and honor, altered by poverty or bent by power.” A man of profound cultivation and a gentleman of parts will not be enticed by the external attractions of high office and a generous salary but will steadfastly maintain his inner integrity and righteousness in the face of riches and power. Mengzi also said: “A concentrated will may move the spirit and a concentrated spirit may move the will”—meaning that when will and spirit are combined one may control the inner workings of physical life. As the thought moves so the workings of the body move with it. In the same way, the internal workings of the physical body can further strengthen the concentration of the will and spirit. Zhuangzi said, “The gentleman may master the material.” A gentleman of determination may control the external world through mind alone and, in a state that transcends the external material world, remain impervious to the whims of fate.
43. If you do not stand tall when improving your character it is like dragging your clothing in dust or washing your feet in mud, how then are you to transcend the commonplace? If you do not withdraw a pace when engaging with the world and act like a moth drawn to a flame or a goat caught in a fence, how are you to achieve peace and happiness?
In the cultivation of character and spirit one should aspire to lofty ambitions before one can expand the horizons of one’s mind and transcend the commonplace and ordinary. Wallowing in the mire with people of mundane mind is akin to dragging clean clothing in the dust or trying to wash your feet in mud. To conduct oneself properly in engagement with the world requires an understanding of modesty and tolerance, space must be left in the conduct of affairs—this is the concept of “step back a pace to see the world’s extent” advocated in Chinese philosophy. To scurry about seeking favor or petty advantage in everything will put one in a position where it is difficult either to go forward or to withdraw. Where would there remain room for happiness and joy in life?
44. Learning requires one to gather one’s wits and concentrate the mind. If, in the cultivation of virtue, one remains wedded to fame and achievement in affairs, there can be no true attainment; to study but to interest oneself only in mere recitation will never achieve profundity of mind.
The acquisition of learning requires an effort of will and wholehearted concentration as well as the exclusion of external interference and distraction. Otherwise, to study with a mind filled with a strong sense of fame and profit is comparable to the way in which a man who considers himself to possess integrity but who, nevertheless, thinks of nothing but prestige and reputation, can never achieve true cultivation or progress. Failure to study in depth and merely seeking an elegance of literary style will neither achieve anything substantial nor gain anything of real value.
45. Each and every one possesses a charitable heart and even a butcher stands but a little distance from the pure, unsullied Weimojie (an early Buddhist hermit believed to have been born in India and to have achieved some wealth in early life); each and every place possesses its own interest and a straw hut and a palace of gold are not far apart. It is just that when caught up by lust and desire the very shortest distance becomes a vast gap.
The Buddhist Garland Sutra says: “Strange, all sentient beings are innately wise and virtuous but once in the grip of delusion they can no longer attain this wisdom and virtue.” The reason for the differences that exist between ordinary people and sages, sentient beings and Buddhas, is because within the heart of man there is avarice, hatred and obsession. Sweep away these delusions and it is possible to nurture a charitable heart and a true interest. Only arouse charity of heart and even a butcher or headsman can achieve instant enlightenment. Only mobilize this true interest and there will be no distinction between a straw hut and a palace of gold. If we allow passion to blind us, then we will lose much of the beauty of life.
46. The achievement of virtue and the cultivation of the way require a will as steady and firm as a tree or rock. Once one becomes enamored of the glittering splendor of the outside world, then that is to descend into desire; governing the state and helping the people requires a sense as simple as clouds and water. Once there is avarice and corruption then that is to plunge into danger.
Entangled in the bustle of the red dust of the mundane world, one is within an inch of the hounds of temptation. The ancients said: “Pretty lips and moth-like brows are the axe that hews both character and spirit.” Once people abandon themselves to the intoxication of a life of luxury and forget the way back, then both body and mind will suffer serious injury. Thus, the gentleman of wisdom in cultivating his character requires a will of stones and trees, unmoved by desire; those in high positions require a will of clouds and water, unaffected and at ease. Once the train of desire sets out, it is on the rails of no return and bound for the eternal abyss.
47. The upright man is calm in word and deed and brims with goodwill even in his dreams; the man of violence is evil in conduct and even his laughter is muddy with murderous intent.
Inner moral character can express itself through external speech and action. It is because of this that the Chinese people have always sought to “watch one’s words and gestures.” It is by the minute observation of facial expression and its changes that one may come to understand and discriminate amongst people and thus actively draw close to gentlemen and consciously shun rogues.
48. If the liver is sick then the eyes cannot see, if the kidneys are sick then the ears cannot hear. Illness takes hold unseen but appears for all to see. Thus, the gentleman who does not wish to offend in public must first not give offence in private.
The Confucians believed that a cultivated gentleman should above all act with sincerity and honesty. It is easy to present an appearance of honesty and urbanity in public but far more difficult to maintain unanimity of behavior in private. The nature and quality of someone’s moral conduct will only be apparent in all its reality when he is alone. Consequently, the Confucians emphasized the idea that: “The gentleman should exercise prudence in private.” Cultivating a virtuous character must start from the state of privacy. It is only by truly putting effort into prudence in private that one can achieve an openhearted sincerity and justness of mind.
49. Man has no greater joy than unhurried leisure and no greater disaster than anxiety and suspicion. Only the bitterly busy can know the joy of leisure and only the even-tempered can begin to know the calamity of anxiety and suspicion.
The ancient proverb says: “Good fortune is easy to seek but leisure is difficult to enjoy.” Worldly riches, honor, fame and profit have been sought after and hoped for by many. A little may be gained through great effort and struggle and life may be lived in prosperity and good health. Nevertheless, however great one’s good fortune its anxieties are difficult to dispel. Every aspect of life becomes tiring and involved and people are fatigued through wasting much of the beauty of life by rushing about. The Song dynasty (960–1279) poet Su Shi (1037–1101) said: “The finest flavor of life is leisure.” Life’s most invaluable quality is the sweet flavor of leisure. It is in a leisurely mood that one can take the time to experience the beauty of tranquility and peace.
50. Be square and upright in the ordered world but round and crafty in the chaotic world. In the last days of a collapsing world be both square and round. Be generous in the treatment of the virtuous and severe in the treatment of the wicked. In the treatment of the generality of people be both generous and severe.
In one’s conduct in society there is no absolute black or white, right or wrong, good or evil. One must act on the basis of the characteristics of one’s opponent, adjusting one’s manner of dealing with people and things. In this way, no matter whether one is situated in ordered prosperity or chaos, or dealing with the virtuous or the wicked, it becomes as easy as cutting a knife through butter and one is invincible.
51. If I make a contribution to others, that is not a matter for concern, if I treat others badly, that is a matter of deep concern; if others benefit me, I should never forget, if they complain of me, then I cannot but forget.
If we treat others badly, we should reflect upon it and remember and if there is an opportunity, make it up to them, only then can our conscience be stilled and our sleep untroubled. The ancients said: “A single drop of benevolence should be repaid with a torrent.” No matter whether it is just a single drop, it should be engraved on our heart and the benevolence repaid with virtue. Friction always occurs in relationships and provided the parameters of the relationship are unaffected one should be magnanimous and treasure harmony above all. Treat people well, harbor a sense of gratitude and society will be filled with the warmth of harmony.
52. The benevolent man does not see himself as such, nor does he regard his beneficiary as an object of charity, thus even a pinch of benevolence may receive a return in sincerity of many times its value; those who openly advantage and favor others not only flaunt their generosity but require gratitude in return, though they may lay out gold by the ton they hardly receive a copper coin’s worth of value in return.
Laozi said: “Virtue should be like the water that nurtures all living things but does not seek a name for itself.” This kind of undemanding, unforced attitude to behavior in society seems to display a state of sublimity, like the flow of a multitude of rivers. Only the spirit of such a state can win hearts. It imbues a person with a gentle, subdued approach that will gain the respect and support of the common man. If you always help others in the expectation of a return, you are selfishly corrupting virtue. You are not doing good works but indulging in a business transaction.
53. Opportunity and circumstance are both favorable and unfavorable, how can one ensure that they favor oneself? The moods of man too are both favorable and unfavorable, how can they all be made favorable to oneself? To be able to reflect upon and manage this is a door on the path to enlightenment.
The life of man is both smooth and stony, both calm and undisturbed, both tempestuous and sun scorched. Man’s moods rise and fall in confusing change between happiness and anger, joy and sorrow. More often than not, things do not go the way one wishes and there is little joy in one’s heart. The harshness of fate is a commonplace of life. Consequently, one must face the storms of life in a calm and composed frame of mind. Once settled in mind and spirit, the trials and tribulations of life appear as not necessarily a scene of gloom and desolation.
54. Only when pure in heart and mind may one learn and study from the past. Otherwise virtuous deeds may be appropriated for one’s own help and words of virtue plagiarized to conceal one’s own shortcomings. This is to supply weapons to the enemy and food to bandits.
One of the poems of the Tang dynasty (618–907) poet Du Fu (712–770) has the line: “Virtue rules when the wise are noble.” That is—not all those filled with learning are of good character. History has more than a few characters of great wickedness, the more talented they were, the greater the damage they wreaked. The Qing dynasty educational work, Rules for Children and Pupils says: “Where there is effort to spare it should be devoted to learning”—once one has mastered the morality of one’s own thinking, surplus energy should go towards further study and enquiry. The primary task of education in the eyes of the ancients was the nurture of good moral character. Further study of the classics and an increase in knowledge was on the basis of respect for the old and love for the young, deference and honesty together with compassion and the desire to be worthy. Consequently, in learning and scholarship, heart and mind must be pure and virtuous. Talent is second to virtue. When virtue controls talent, it can become genius; talent without virtue is crooked and mediocre.
55. The extravagant may be rich yet never have enough, how can they emulate the thrifty who achieve abundance in poverty? The able toil but provoke hatred, how can they emulate the clumsy who are yet at ease in themselves?
The agricultural society of ancient China shaped one of China’s most valuable assets, an admirable sense of frugality. The Tang dynasty poet, Li Shangyin (c.813–c.858) said: “Observe the worthy states and families of the past, how they rose by frugal toil and fell by extravagance.” A life of luxury is not necessarily bad but once desire takes hold, a life of the utmost luxury cannot fill the emptiness of the heart. If one expends every device of heart and mind in the acquisition of wealth and position by fair means or foul, its acquisition is of no significance. Standing in the midst of the frantic search for favor and the pursuit of fame and profit, there are many enemies, bringing with them exclusion and revenge. How can this life of sweetness poised at the knife’s edge compare with that of honest people who live in truth and simplicity? The frugal life has its own delights.
56. To study but not to perceive the essence of virtue is to be like the printer who merely applies ink; to govern but not to perceive the wants of the people is to be like a thief clad in official costume. To hold forth but not to implement the meaning is merely to pay lip service to truth; to establish a business but not to consider planting the seeds of morality is to resemble a bunch of withered flowers.
The purpose of learning is both for the refinement of one’s nature and the study of a practical application. Study should see past the superficiality of words to touch the true essence of the sages. An official should not turn his back on the people but benefit them. The ancients described those who governed as “mother-father officials.” Parents love their own children above all and an official must cherish his people as parents love their children. He must regard serving the people as an expression of the worth of his own life before there can be any long-lasting achievement. Merely seeking prestige and benefit for oneself and ignoring the desires of the people is an achievement like a cactus that flowers only at night, a mere flash in the darkness.
57. The heart of man contains a single true essay but it is obscured by tattered fragments; it has one true music but it is drowned out by songs of sorcery and erotic dances. The scholar must sweep away the influences of the outer world to find the original truth before there can be any true benefit.
The Confucians advocated: “Preserve the principles of heaven, extinguish the desires of men,” the Daoists believed that: “The Way is of and in the Natural World,” and the Buddhists emphasized: “Illuminate the heart and see one’s nature.” One can see from this that Confucianism, Daoism and Buddhism, the traditional philosophies of China, all considered that in the beginning the nature of man was virtuous but that it had been corrupted by layer upon layer of subsequent desire to the point where it had changed beyond recognition. Consequently, Confucian self-cultivation comprised the concept of “illumine the bright virtue”—causing the brightness of man’s original virtuous nature to shine forth once more; Daoist practice emphasized “a return to infancy”—returning to a state of childhood innocence; Buddhist self-cultivation sought a return to the “original appearance”—the constant sweeping away of the dust of desire, anger and ignorance. It is only by abandoning the deceptions of material desire and returning to the original starting point of the uncorrupted soul that we can transcend the mundane, become a Buddha and achieve in life.
58. The suffering heart often contains a hint of joy but satisfaction can breed disappointment.
The Confucians say: “Wisdom to the utmost but follow the Middle Way.” In all life’s circumstances, whether easy or hard, in joy or in grief, one should not adhere to one particular side but deal with things in an evenhanded way. As one puts painstaking effort into the pursuit of an aim, one should snatch a moment of leisure from the midst of toil, a moment of joy from sorrow, so that tension and relaxation are in balance and so that taking and giving can be exercised freely. One should be particularly careful at the moment of successful achievement to prevent tragedy springing from joy and bad from good.
59. Riches and reputation derived from virtue grow slowly and unforced, like the flowers of the forest; if they derive from achievement they are like flowers in a pot, always in danger of being moved or thrown away; if they derive from power they are like rootless flowers in a vase, they cannot grow and can only stand and wither.
There are three ways to riches, reputation and the enjoyment of wealth and position: through morality, through achievement and through power. Zuo’s Commentary on the Spring and Autumn Annals, a famous work of Chinese historiography says: “At the very summit stands morality, then achievement and then words,”—if a gentleman seeks to win an untarnished reputation, it is first established through morality, next through achievement and finally through writing and the establishment of theory. Wealth and position won through morality last the longest; that won by achievement contains many variables; that won by power may disappear in the blink of an eye. Wealth and position are, of course, a beautiful aspiration. The crux of the matter is whether or not you have the deserved good fortune to be able to control them.
60. Spring arrives softly, flowers spread in color and birds warble in song. Yet if gentleman scholars of outstanding talent, warm and well-fed once more, think not of fine words or virtuous acts, though they may live a hundred years, it seems as if they have lived not a day.
As we live this life, apart from individualism we must make a contribution to others, otherwise it is a life lived in vain. The Tang dynasty poet, Li Bai (701–762) said: “Heaven gave me talent. It must have some value.” If spring flowers can adorn the beauty of the world and birds in spring offer the beauty of their song, then how much more can scholars with a bellyful of talent offer? If a person of sensibility, with wind in his sails and possessed of outstanding talent writes nothing of value and does nothing good, it is a betrayal of heaven and an insult to self.
61. The scholar requires a prudent mind but also a sense of the unconventional. To be restrained in misery by self is like death in autumn rather than birth in spring, how then may all sentient beings flourish?
Scholarship obviously requires diligence and effort but it should not, because of this, resemble an ascetic monk who has reduced himself to a state of total lifelessness. Apart from diligence and application there should also be a sense of the enjoyment of life. To turn oneself into a pool of stagnant water, where then is the enthusiasm and warmth that can enrich the lives of others and bring warmth to the world as a whole?
62. The truly honest do not seek a name for honesty, those that establish such a name for themselves are fishing for fame; the wise do not flaunt their wisdom, those that do, do so to conceal their stupidity.
The Daoist philosophical work Daodejing says: “The honest appear crooked and the ingenious appear clumsy.” The upright man may seem easygoing and the wise man may appear simple. The incorruptible man has no need to advertise his incorruptibility; the wise man has no need to win fame through cunning trickery. Cheating may win a moment but will lose a lifetime in the end.
63. A water ewer may tip when full and a money box split when crammed. Hence the gentleman would rather live in detachment than engagement and in insufficiency rather than sufficiency.
The Book of Changes explains the way of change. Almost each one of its 64 divinatory hexagrams forecasts evil in the midst of good and vice versa. There is only a single exception that is entirely good; this is the trigram qian—modesty. Water when full, spills; man when full of himself, falls. A man puffed up with arrogant self-satisfaction will finally tip over to destruction like an overfilled ewer. The gentleman of wisdom will conduct himself modestly and prudently, leave space for others in all things and not seek to secure all advantage to himself.
64. Those who have not pulled up the roots of fame, though they may despise wealth and position and willingly live a simple life, will always fall prey to the passions of the secular world; those who cannot absorb and transmute the influences of the outside world, though their benevolence may fill the four seas and benefit endless ages, in the end that benevolence will be mere superfluous trickery.
This flourishing world is limitless in its extent. Without the will to stand aside it is impossible to abandon attachment to fame and profit. There are people who distance themselves from the red dust, their spirit dwelling with hills and water and at ease amongst forests and springs, who cannot break this attachment to fame and profit. It matters not how noble they may appear, that affinity for mud remains in their bones, its vulgarity reaching the heavens.
65. An openhearted man is like the blue sky in a darkened room; dark thoughts are like devils in daylight.
The three philosophies of China—Confucianism, Daoism and Buddhism—all emphasize the bright purity of man’s heart. Kindness of heart can illuminate even the darkest of rooms in which we may find ourselves but deceit and treachery will seem as if malign spirits are abroad on even the finest days. With Buddha in the heart all will seem Buddhas. If there are demons in the heart then every sentient being is a demon. The external world you see is a projection of your own inner heart.
66. Man knows the joy of fame and position but not the true joy of neither fame nor position; man knows the suffering of hunger and cold but not the deeper suffering of neither hunger nor cold.
Daoism emphasizes that “have and have not, with and without are born of each other.” If life is to be complete, there must also be loss as well as gain. In society today, however, we are only aware of the joy of “with.” We enjoy the success of “gain” and find it difficult to comprehend the existence of “without” or to accept the regret of “loss.” Life is not all bouquets and applause; we should be able to enjoy its bustle and excitement but should also enjoy the ordinary and the peaceful. Irrespective of fame and position we should live our lives in happiness and joy.
67. To do harm but fear that others may know, then the way to virtue still exists within one’s wickedness; to do good but to be anxious that others should know, then evil is already rooted in the good.
The nature of man is complicated and changeable, there is both good and evil. The evil-minded person who, in performing an evil deed still fears to be found out, demonstrates that he retains a sense of right and wrong and realizes that he has committed a crime. Those who commit evil but do not care are truly sunk in degradation. Those who do a little good but are anxious to advertise it have a heart shriveled in the smoke of profit and desire. The concept of present benefit will be the cause of their later ruin.
68. The motions of heaven are unfathomable, backwards and forwards, now benign now malign, playing tricks on the heroes of humanity. The gentleman should accept adversity calmly and though living in peace, have a care for danger, thus heaven will be powerless to employ its trickery.
The proverb goes: “The weather of the heavens cannot be foretold; man has disaster and fortune both day and night.” Life is not perpetual ease and convenience but the hardships and obstructions on the way do not last forever. Confucius said: “Act to the utmost of one’s ability but heed the will of heaven.” One’s external environment is always in a state of flux, so one’s own will should be as solid as a rock. Meet the challenges of fate with an unyielding will and even if you were the Creator himself, what could be done about it?
69. The choleric man is like a flame that burns all it encounters; the mean-minded man is like ice that freezes you to death. The stupidly obstinate man is like stagnant water or rotten wood, his life force extinguished. They are all incapable of achievement or wellbeing.
As you strive for achievement and happiness in life there are three kinds of people to be avoided. The first is the hot-tempered man who will burn you to ash; the second is the man as unfeeling as a block of ice who will freeze the soul out of you; the third is the inflexibly obstinate man who will squeeze the life out of you so that you lose all interest. These three lack the ability to achieve or to reap the reward of happiness.
70. Happiness cannot be sought deliberately, it is a matter of nurturing an outlook that attracts happiness; disaster may be unavoidable, it is a matter of ridding oneself of the instinct to do harm.
Happiness may be very fine but there is no need to set one’s mind on seeking it. One only needs to maintain a positive and optimistic frame of mind, rather as if a god of happiness dwelt in one’s own heart, and happiness will follow you every step of the way; disaster is disagreeable but cannot be banished by scheming it away. Ridding oneself of the instinct to harm others would be like donning a protective suit that keeps away calamity and repels disaster.
71. To speak well nine out of ten times will not necessarily attract praise but to speak badly once will be considered a crime; nine out of ten schemes may succeed but there may be no approval, let one scheme fail and criticism will be rife. Hence the gentleman should be silent rather than loquacious and clumsy rather than agile.
In the theory of the making of tubs, the heights of the staves that make up the tub are not all the same and it is the shortest stave that determines how much water the tub will hold. Life is confusing and jealousies abound. People do not look at the long staves in a tub but concentrate on the short one. People will not praise you for your many successes but will, in ceaseless criticism, concentrate their gaze on your defects and shortcomings. The gentleman of cultivation must be careful in speech and action and avoid rash impetuosity on the basis of a moment’s pleasure, thereby providing a hook upon which others may hang their criticism.
72. In the weather of this world, warmth brings life and cold kills. Thus, it is that those of a frigid disposition are equally cold in their enjoyment; only the kind and warmhearted will enjoy abundant happiness and long-lasting favor.
In dealing with the world one should treat others with the warmth and splendor of spring and summer to give them warmth and hope, rather than treat them with the cold desolation of autumn and winter to bring them destruction, fear, and despair. The Confucian classic Mengzi says: “Those that love their fellow men will always be loved in return, those that respect their fellow men will always be respected in return.” Those that love gain a return of love, those that spread happiness will gather it. To hold love in oneself and to love and respect others will garner their love and respect for you.
73. The path of heavenly principle is broad, travel but a little way along it and one feels its vast magnificence; the track of man’s desire is narrow, set out upon it and it is all brambles and mud.
Zhu Xi (1130–1200), the great neo-Confucian philosopher of the Rationalist School of the Song dynasty, considered that the ideal moral state involved the elimination of selfish desire and the opening of the mind to the expression of its original radiantly pure moral integrity. This proposition became the banner of the Confucian ideal of the cultivation of mind and body. To indulge in selfish desire and to allow the intellect to be blinded by lust is to set out on a narrow, dangerous path of no return. One can only sigh at the fact that from the past to the present so few people have been visible on the path of heavenly principle while the path of desire is so crowded.
74. Hardship and joy both temper one’s character, practice to the utmost and happiness will be long-lasting; doubt and belief constitute the process of enquiry, enquire to the utmost and the wisdom acquired will be both true and pure.
Life is not all sunlight and warmth; there is wind and rain as well. Only a baptism of wind and rain can consolidate true and long-lasting happiness. It is the same principle with study and scholarship. Texts must be believed and acknowledged but they must also be doubted and questioned. An acceptable truth can only be achieved through the discovery that the intellectual propositions will stand up to rigorous scholarly scrutiny. Otherwise, “It is better to be without books than to believe in them absolutely.” Where is the interest in blind belief and superficial knowledge?
75. The mind must be unoccupied and tranquil to accommodate learning, but solid to resist material desire.
