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Fazang
All beings arise through causation, and being is necessarily manifested in many varieties. On the other hand, the absence of [self] nature is a singular principle, and principle shows itself in many characteristics. If we analyze their power and function, the meaning of their expansion and contraction can then be easily seen, and only when we examine their profound principle can the twofold division of principle (li) and fact be understood. We shall now, from the point of view of substance and function, briefly discuss ten different principles.
Mencius
"From this we can see that if one is without the heart of compassion, one is not a human. If one is without the heart of disdain, one is not a human. If one is without the heart of deference, one is not a human. If one is without the heart of approval and disapproval, one is not a human. The heart of compassion is the sprout of benevolence. The heart of disdain is the sprout of righteousness. The heart of deference is the sprout of propriety. The heart of approval and disapproval is the sprout of wisdom. "People having these four sprouts is like their having four limbs. To have these four sprouts but to say of oneself that one is unable to be virtuous is to steal from oneself. To say that one's ruler is unable to be virtuous is to steal from one's ruler. In general, having these four sprouts within oneself, if one knows to fill them all out, it will be like a fire starting up, a spring breaking through! If one can merely fill them out, they will be sufficient to care for all within the Four Seas. If one merely fails to fill them out, they will be insufficient to serve one's parents."
Mencius
"Gaozi said, 'What you do not get from doctrines, do not seek for in your heart. What you do not get from your heart, do not seek for in the qi .' 'What you do not get from your heart, do not seek for in the qi ,' is acceptable. 'What you do not get from doctrines, do not seek for in your heart,' is unacceptable. "Your resolution is the commander of the qi . Qi is that which fills up the body. When your resolution is fixed somewhere, the qi sets up camp there. Hence, it is said, 'Maintain your resolution. Do not injure the qi .' Gongsun Chou asked, "Since you have already said, 'When your resolution is fixed somewhere, the qi sets up camp there,' why do you add, 'Maintain your resolution. Do not injure the qi '?" said, "When your resolution is unified it moves the qi . When the qi is unified it moves your resolution. Now, stumbling and running have to do with the qi , but nonetheless they perturb one's heart."
Mencius
"Human nature is like swirling water. Make an opening for it on the eastern side, then it flows east. Make an opening for it on the western side, then it flows west. Human nature's not distinguishing between good and not good is like water's not distinguishing between eastern and western." said, "Water surely does not distinguish between east and west. But does it not distinguish between upward and downward? Human nature's being good is like water's tending downward. There is no human who does not tend toward goodness. There is no water that does not tend downward. "Now, by striking water and making it leap up, you can cause it to go past your forehead. If you guide it by damming it, you can cause it to remain on a mountaintop. But is this the nature of water?! It is that way because of the circumstances. That humans can be caused to not be good is due to their natures also being like this."
Mencius
"Humans all have hearts that are not unfeeling toward others. The former kings had hearts that were not unfeeling toward others, so they had governments that were not unfeeling toward others. If one puts into practice a government that is not unfeeling toward others by means of a heart that is not unfeeling toward others, bringing order to the whole world is in the palm of your hand. "The reason why I say that humans all have hearts that are not unfeeling toward others is this. Suppose someone suddenly saw a child about to fall into a well: everyone in such a situation would have a feeling of alarm and compassion— not because one sought to get in good with the child's parents, not because one wanted fame among their neighbors and friends, and not because one would dislike the sound of the child's cries.
Zhuangzi
"I have a big tree, the kind people call Spring. Its trunk is so gnarled it won't take a chalk line, and its branches are so twisted they won't fit a compass or square. It stands by the road but no builder looks twice at it. Your talk is similarly big and useless, and everyone alike rejects it." [] said, "Haven't you seen a weasel? It bends down then rises up. It springs east and west, not worrying about heights or depths— and lands in a snare or dies in a net. Now the yak is so big he looks like clouds hanging from Heaven. He sure can be big, but he can't catch mice. You have a big tree and are upset that you can't use it. Why not plant it by a nothing-atall village in a wide empty waste? You could do nothing, dilly-dallying by its side, or nap, ho-hum, beneath it. It won't fall to any axe's chop and nothing will harm it. Since it isn't any use, what bad can happen to it?"
Confuicus
12.1) Yan Hui asked about Goodness. The Master said, "Restraining yourself and returning to the rites constitute Goodness. If for one day you managed to restrain yourself and return to the rites, in this way you could lead the entire world back to Goodness. The key to achieving Goodness lies within yourself—how could it come from others?" Yan Hui asked, "May I inquire as to the specifics?" The Master said, "Do not look unless it is in accordance with ritual; do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual." Yan Hui replied, "Although I am not quick to understand, I ask permission to devote myself to this teaching."
Mencius
"In the present case your kindness is sufficient to reach birds and beasts, but the benefits do not reach the commoners. Why is this case alone different? Hence, not lifting one feather is due to not using one's strength. Not seeing a wagon of firewood is due to not using one's eyesight. The commoners not receiving care is due to not using one's kindness. Hence, Your Majesty's not being a genuine king is due to not acting; it is not due to not being able."
Confucius
2.1) The Master said, "One who rules through the power of Virtue is analogous to the Pole Star: it simply remains in its place and receives the homage of the myriad lesser stars.
Han Yu
"Nature" is that which is completely created at birth. "Feelings" are generated when one encounters other things. There are three grades of human nature, and what constitutes the nature are five things. There are three grades of feeling, and what constitutes the feelings are seven things. Someone may ask: "What are these?" I reply: "The grades of human nature are the higher, the middle, and the lower. The higher among them has goodness in it and nothing else. The middle among them can be led higher or lower. The lower among them has badness in it and nothing else." As for the five things that constitute the nature, I say that they are benevolence, propriety, faithfulness, righteousness, and wisdom. In relation to these five, the higher nature is dominated by one and puts it into practice with the other four. The middle nature, in relation to these five, does not completely have any one, so it sometimes acts against it, and in relation to the other four it is confused. The lower nature, in relation to these five, acts against the one and is perversely opposed to the other four. The grades of human nature follow the grades of the feelings. The grades of the feelings are the higher, the middle, and the lower. I say that the seven things that constitute the feelings are happiness, anger, sadness, fear, love, dislike, and desire. Someone may ask: "That being the case, can those whose natures are of the highest or lowest grade not ultimately change?" I reply: "Those of the highest grade can learn and thereby become more enlightened. Those of the lowest grade can be in fear of the august and thereby seldom do wrong. For these reasons, those of the highest grade can be taught and those of the lowest grade can be regulated. But as for their quality, Kongzi said that it could not be changed."
Huineng
"Now, this being the case, in this method, what is meant by sitting in meditation? In this method, to sit means to be free from all obstacles, and externally not to allow thoughts to rise from the mind41 over any sphere of objects. To meditate means to realize the imperturbability of one's original nature. What is meant by meditation and calmness? Meditation means to be free from all characters externally; calmness means to be unperturbed internally. If there are characters outside and the inner mind is not disturbed, one's original nature is naturally pure and calm. It is only because of the spheres of objects that there is contact, and contact leads to perturbation. There is calmness when one is free from characters and is not perturbed. There is meditation when one is externally free from characters, and there is calmness when one is internally undisturbed. Meditation and calmness mean that external meditation is attained and internal calmness is achieved.
Mozi
"The business of a benevolent person is to promote what is beneficial to the world and eliminate what is harmful." Granted that this is true, what are the greatest harms that are being done in the world today? Our teacher Mozi says, "It is things such as great states attacking small states, great families wreaking havoc with lesser families, the strong robbing the weak, the many doing violence to the few, the clever deceiving the ignorant, and the noble acting arrogantly toward the humble. [...] In addition, there are rulers who are not kind, ministers who are not loyal, fathers who are not loving, and children who are not filial.
Mozi
"When one advances claims, one must first establish a standard of assessment. To make claims in the absence of such a standard is like trying to establish on the surface of a spinning potter's wheel where the sun will rise and set. Without a fixed standard, one cannot clearly ascertain what is right and wrong or what is beneficial and harmful. And so, in assessing claims, one must use the three gauges." What are the "three gauges?" Our teacher says, "The gauges of precedent, evidence, and application." How does one assess a claim's precedents? Our teacher says, "One looks up for precedents among the affairs and actions of the ancient sage-kings." How does one assess a claim's evidence? Our teacher says, "One looks down to examine evidence of what the people have heard and seen." How does one assess a claim's application? Our teacher says, "One implements it as state policy and sees whether or not it produces benefit for the state, families, and people. These are what are called the three gauges for assessing claims.". . .
Zhu Xi
"Zhang Zai explained it very well. He said, 'the mind is what connects the nature and the feelings.' And when Mengzi said, 'the mind of compassion is the beginning of benevolence, the mind of disdain is the beginning of righteousness' he explained the nature, feelings, and mind extremely well. The nature never fails to be good. The feelings are the expressions of the mind, and sometimes fail to be good. So we cannot say that what is not good is not the mind. However, the fundamental Substance of the mind never fails to be good. When what flows from it is not good, this is because the feelings are misled by things. Now, 'nature' is a general term for the Pattern, while 'benevolence,' 'righteousness,' 'propriety,' and 'wisdom' are all names for individual Patterns within the nature. 'Compassion,' 'disdain,' 'deference,' and 'approval and disapproval' are all names for expressions of the feelings when the feelings come from the nature and are all good.
Zhu Xi
#11: Someone asked, "Do withered things have the Pattern or not?" [] replied, "As soon as there is a thing, there is the Pattern. Heaven does not create a writing brush: people take rabbit hairs and use them to make a brush. But as soon as the brush exists, there is the Pattern." There was a further question: "Then how are benevolence and righteousness manifested in the writing brush?" Master Zhu replied, "Subtly, in minute aspects, benevolence and righteousness are manifested."
Fazang
(1) Understanding the fact that things arise through causation For example, when dust (that is, a small particle of matter) is perceived, it is a manifestation of one's own mind. Since it is manifested by one's own mind, it means that one's own mind is the cause. It is only because the cause reveals [objects] before us that dharmas of the mind arise. This is why the dust is called a dharma arising through causation. The scripture says, "All dharmas arise through causation. Without causes, they will not arise." The causes for our sinking in the sea of suffering do not exist externally. In the final analysis there is no dharma outside the mind that can serve as its cause. Although the dust is distinct, it still clings to no [external] cause. But the character of this round small particle of dust arises on the basis of dharma, is a false construction, and seems to exist, but ultimately has no real substance. One can neither be attached to it nor renounce it, and because one cannot be attached to it or renounce it, we know that the substance of the dust is empty and devoid of all things. Now that we understand that causes are really not causes, any arising will be wonderful. So long as the substance of things arising through causation is void, there will never be any arising even though there seems to be, and if it is understood that substance is in accord with causes, there will always be arising even though there seems to be none. Such a view is called real knowledge and perception.
Zhu Xi
(171) #2: It is certain that everything in the world has a reason why it is as it is, and a standard to which it should conform. This is the Pattern. (171) #3: For example, in serving your parents you ought to be filial, and in obeying your elder brothers you ought to be fraternal: these kinds of things are standards to which you should conform. However, why you must be filial in serving your parents, and why you must be fraternal in obeying your elder brother: these are the reasons why it is as it is. (171) #5: Someone asked, "You say that Pattern is something that people and other things equally receive from Heaven. But do even insentient objects have the Pattern?" [] replied, "They certainly do have the Pattern. For example, a boat can only travel on water, and a cart can only travel on land."
Zhu Xi
(189) (viii) Getting a handle on is reaching. Things means situations in general. To completely reach the Pattern of things and affairs is to desire that there is nowhere in their farthest reaches one does not get to
Fazang
(2) Apprehending the realm of dharmas This little particle of dust arises through causes. This means a dharma. This dharma is manifested in accordance with wisdom and possesses a variety of function. This implies a realm. Because this dharma has no nature [of its own], it can be neither divided nor equalized. It is harmonious without the twofold character of similarity and difference and is identical with reality. It is like the realm of empty space, which extends everywhere, permeates everything, manifests itself wherever it may be, and is always very clear. But this one particle of dust and all other dharmas do not know each other. Nor do they perceive each other. Why? Because each of them is a completely perfect realm of dharmas, universally involving everything, and apart from it there is no other realm of dharmas. Therefore they no longer know or perceive each other. Even if we speak of knowing or perceiving, it is none other than the realm of dharmas knowing and perceiving [itself], and at bottom there is no other realm of dharmas to be known or to be perceived. The scripture says, "The realm of dharmas is at the same time no realm of dharmas. A realm of dharmas does not know [another] realm of dharmas."25 If neither nature nor character exists, it becomes the realm of dharmas of principle. When both fact and character are clearly in existence without obstacle, it becomes the realm of dharmas of facts. When principle and fact are combined without obstacle, the two are at the same time one and one is at the same time two. This is the realm of dharmas.
Xuanzang
(6) Objection: The external spheres of color and so forth are clearly and immediately realized. How can what is perceived through immediate apprehension be rejected as nonexistent? Answer: At the time the external spheres are realized through immediate apprehension, they are not taken as external. It is later that the sense-center consciousness discriminates and erroneously creates the notion of externality. Thus the objective spheres immediately apprehended are the perceived portion of the consciousnesses themselves. Since they are transformations of consciousness, we say they exist. But since color and so forth, which the sense-center consciousness conceives as external and real, are erroneously imagined to be existent, we say they are nonexistent. Furthermore, objective spheres of color and so forth are not colors but appear to be color, and are not external but appear to be external. They are like objects in a dream, and should not be taken as real, external color.
Xuanzang
(9) Objection: Since there is [another mind] distinct from [one's own] sphere of objects, how can you say there is consciousness only? Answer: How extraordinarily obstinate! You raise doubts at every point. Does the doctrine of Consciousness-Only assert that there is only one individual consciousness? No, it does not. Why? Please listen carefully. If there were only one individual consciousness, how is it that there is a variety of ordinary people, saints, the honored ones and lowly ones, and causes and effects in the ten cardinal directions? Who would then expound teachings to whom? What dharmas would there be? And what goal is there to seek? Therefore there is a deep purpose in saying there is consciousness only.
Confucius
4.12) The Master said, "If in your affairs you abandon yourself to the pursuit of profit, you will arouse much resentment. 4.16) The Master said, "The gentleman understands rightness, whereas the petty person understands profit. 9.1) The Master rarely spoke of profit, fate, or ren.
Fazang
1. Clarifying the fact that things arise through causation It means that gold has no nature of its own. As a result of the conditioning of the skillful craftsman, the character of the lion consequently arises. This arising is purely due to causes. Therefore it is called arising through causation. 2. Distinguishing matter and Emptiness It means that the character of the lion is unreal; there is only real gold. The lion is not existent, but the substance of the gold is not nonexistent. Therefore they are [separately] called matter and Emptiness. Furthermore, Emptiness has no character of its own; it shows itself by means of matter. This does not obstruct its illusory existence. Therefore they are [separately] called matter and Emptiness. 3. Simply stating the Three Natures The lion exists because of our feelings. This is called [the nature] arising from vast imagination.10 The lion seems to exist. This is called [the nature of] dependence on others (gold and craftsman) [for production]. The nature of the gold does not change. This is therefore called [the nature of] Perfect Reality.
Laozi
A Way that can be followed is not a constant Way. A name that can be named is not a constant name. Nameless, it is the beginning of Heaven and earth; Named, it is the mother of the myriad creatures. And so, Always eliminate desires in order to observe its mysteries; Always have desires in order to observe its manifestations. These two come forth in unity but diverge in name. Their unity is known as an enigma. Within this enigma is yet a deeper enigma. The gate of all mysteries!
Xunzi
As for the way that the eyes like pretty colors, the ears like beautiful sounds, the mouth likes good flavors, the heart likes what is beneficial, and the bones and flesh like what is comfortable— these are produced from people's inborn dispositions and nature. These are things that come about of themselves in response to stimulation, things that do not need to await being worked at before being produced. Those things that are not immediate responses to stimulation, that must await being worked at before they are so, are said to be produced from deliberate effort. These are the things that nature and deliberate effort produce, and their different signs. So, the sage transforms his nature and establishes deliberate effort. In establishing deliberate effort, he produces ritual and the standards of righteousness. In producing ritual and the standards of righteousness, he institutes proper models and measures. Thus, ritual and the standards of righteousness and proper models and measures are produced by the sage. Thus, that in which the sage is like the masses, that in which he is no different than the masses, is his nature. That in which he differs from and surpasses the masses is his deliberate efforts.
Xunzi
As for the ways the various names apply to people, that which is so by birth is called "human nature." The close connection of response to stimulus, which requires no effort but is so of itself, and which is produced by the harmonious operation of the nature, is also called "human nature." The feelings of liking and disliking, happiness and anger, and sadness and joy in one's nature are called the qing , "dispositions." When there is a certain disposition and the heart makes a choice on its behalf, this is called "deliberation." When the heart deliberates and one's abilities act on it, this is called "deliberate effort." That which comes into being through accumulated deliberations and training of one's abilities is also called "deliberate effort." Actions performed for the sake of profit are called "work". Actions performed for what is required by the standards of righteousness are called "proper conduct." That by which people understand things is called the "understanding." When the understanding connects to things, this is called "knowledge." That by which people are able to do things is called "ability." When ability connects to things, these are also called "abilities." When the nature is injured, this is called "illness." When one
Laozi
Everyone in the world knows that when the beautiful strives to be beautiful, it is repulsive. Everyone knows that when the good strives to be good, it is no good. And so, To have and to lack generate each other. Difficult and easy give form to each other. Long and short off-set each other. High and low incline into each other. Note and rhythm harmonize with each other. Before and after follow each other. Everyone in the world knows that when the beautiful strives to be beautiful, it is repulsive. Everyone knows that when the good strives to be good, it is no good. And so, To have and to lack generate each other. Difficult and easy give form to each other. Long and short off-set each other. High and low incline into each other. Note and rhythm harmonize with each other. Before and after follow each other.
Huineng
Fundamentally perfect wisdom has no tree. Nor has the bright mirror any stand. Buddha-nature is forever clear and pure. Where is there any dust? The mind is the tree of perfect wisdom. The body is the stand of a bright mirror. The bright mirror is originally clear and pure. Where has it been defiled by any dust?
Mencius
Gaozi said, "Human nature is like a willow tree; righteousness is like cups and bowls. To make human nature benevolent and righteous is like making a willow tree into cups and bowls." said, "Can you, sir, following the nature of the willow tree, make it into cups and bowls? You must violate and rob the willow tree, and only then can you make it into cups and bowls. If you must violate and rob the willow tree in order to make it into cups and bowls, must you also violate and rob people in order to make them benevolent and righteous? If there is something that leads people to regard benevolence and righteousness as misfortunes for them, it will surely be your doctrine, will it not?"
Mencius
Gaozi said, "Life is what is meant by 'nature.' " said, "Is life is what is meant by 'nature' the same as white is what is meant by 'white' ?" Gaozi said, "It is." said, "Is the white of a white feather the same as the white of white snow, and is the white of white snow the same as the white of white jade?" Gaozi said, "It is." said, "Then is the nature of a dog the same as the nature of an ox, and is the nature of an ox the same as the nature of a human?"
Mozi
If people regarded other people's states in the same way that they regard their own, who then would incite their own state to attack that of another? For one would do for others as one would do for oneself. If people regarded other people's cities in the same way that they regard their own, who then would incite their own city to attack that of another? For one would do for others as one would do for oneself. If people regarded other people's families in the same way that they regard their own, who then would incite their own family to attack that of another? For one would do for others as one would do for oneself. And so if states and cities do not attack one another and families do not wreak havoc upon and steal from one another, would this be a harm to the world or a benefit? Of course one must say it is a benefit to the world."
Huineng
Good and learned friends, calmness (samadhi) and wisdom (prajña) are the foundations of my method. First of all, do not be deceived into thinking that the two are different. They are one substance and not two. Calmness is the substance of wisdom and wisdom is the function of calmness. Whenever wisdom is at work, calmness is within it. Whenever calmness is at work, wisdom is within it. Good and learned friends, the meaning here is that [calmness and] wisdom are identified. Seekers of the Way, arouse your minds. Do not say that wisdom follows calmness or vice versa, or that the two are different. To hold such a view [would imply that] the dharmas (elements of existence) possess two different characters. In the case of those whose words are good but whose hearts are not good, wisdom and calmness are not identified. But in the case of those whose hearts and words are both good and in whom the internal and the external are one, calmness and wisdom are identified. Self-enlightenment and practice do not consist in argument.
Huineng
Good and learned friends, perfect wisdom is inherent in all people. It is only because they are deluded in their minds that they cannot attain enlightenment by themselves. They must seek the help of good and learned friends of high standing to show them the way to see [their own] nature. Good and learned friends, as soon as one is enlightened, he attains wisdom."
Zhang Zai
Heaven is the father; Earth is the mother. And I, this tiny thing, dwell enfolded in Them. Hence, what fills Heaven and Earth is my body, and what rules Heaven and Earth is my nature. The people are my siblings, and all living things are my companions. My ruler is the eldest son of my parents, and his ministers are his retainers. To respect those great in years is the way to "treat your elders as elders." To be kind to the orphaned and the weak is the way to "treat your young ones as young ones." The sage harmonizes with Their Virtue; the worthy receive what is most excellent from Them. All under Heaven who are tired, crippled, exhausted, sick, brotherless, childless, widows or widowers— all are my siblings who are helpless and have no one else to appeal to. To care for them at such times is the practice of a good son. To be delighted and without care, because trusting Them, is the purest filial piety. To defy Them is to rebel against Virtue. To do harm to benevolence is to be a thief [of people's virtue]. 4 One who aids the bad is an unworthy child, while one who makes proper use of his body is an exemplary one. By understanding the transformations of things, one will ably carry on Their affairs. By thoroughly grasping the spirit, one will ably continue Their plans. Be free of shame by doing nothing against one's conscience even in the most private corners of one's home. Maintain personal discipline by preserving the mind and nourishing the nature.
Zhu Xi
If we simply discuss it in terms of qi, then people and things all are created by getting qi. But if we discuss it in terms of refined and coarse, then people get qi that is correct and penetrating, while things get qi that is partial and constricted. Because people get what is correct, this Pattern is penetrating and not constricted. Because things get what is partial, this Pattern is constricted and lacks knowledge. . . . Because people receive the most correct qi of Heaven and Earth, they are able to understand the overarching Pattern, and have awareness. Things receive the partial qi of Heaven and Earth. . . . There are some things that have knowledge, but they only understand one small path. For example, birds know to have filial piety, otters know to perform ritual sacrifices, dogs are able to guard palaces, and oxen are able to plough. 11 People, in contrast, can have knowledge of and do anything.
Zhuangzi
Huizi said to [], "The king of Wei left me the seeds of a big gourd. I planted them, and when they grew, the fruit was a yard across. I filled them with water but they weren't sturdy enough to hold it. I split them into ladles but they were too big to dip into anything. It wasn't that they weren't wonderfully big, but they were useless. So I smashed them." [] said, "You, sir, are certainly clumsy about using big things. There were some people in Song who were good at making ointment to prevent chapped hands. Year after year, they used it in their business bleaching silk. A traveler heard about it and asked to buy the formula for a hundred pieces of gold. The clan assembled and consulted, saying, 'For years we've bleached silk and never made more than a few pieces of gold. Today in a single morning we can sell the trick for a hundred pieces. Let's give it to him!' "The traveler got it and recommended it to the king of Wu, who was having trouble with the state of Yue. The king of Wu put him in command, and that winter he met the men of Yue in a naval battle. Using the ointment to keep his soldiers' hands from chapping, he defeated Yue badly and was rewarded with a portion of the conquered territory. The ability to prevent chapped hands was the same in either case. But one gained territory while the others never escaped bleaching silk because what they used it for was different. Now you had these gigantic gourds. Why not lash them together like big buoys and go floating on the rivers and lakes instead of worrying that they were too big to dip into anything? Your mind is full of underbrush, my friend."
Xunzi
Human nature is an accomplishment of Heaven. The dispositions are the substance of the nature. The desires are the responses of the dispositions to things. To view the object of the desires as obtainable and seek for it is something that the dispositions cannot avoid, but to approve the object of desires and guide them is something that the understanding must provide. Thus, even for a gatekeeper, the desires cannot be eliminated, because they are the necessary equipment of one's nature. Even for the Son of Heaven, the desires cannot be completely satisfied. Yet even though the desires cannot be completely satisfied, one can get close to complete satisfaction, and even though desires cannot be eliminated, one's seeking can be regulated. (Even though what is desired cannot be completely obtained, the seeker can approach complete satisfaction. Even though desires cannot be eliminated, when what is sought is not obtained, one who deliberates about matters desires to regulate his seeking.) 82 When the Way is in ascendance, then one approaches complete fulfillment. When it is in decline, then one regulates one's seeking. In the whole world there is nothing as great as it.
Han Feizi
If people regard conduct that is virtuous and honest as worthy, it must be because they value officers who will not deceive them. But those who value officers who will not deceive them also have no methods to keep themselves from being deceived. When the common people associate with one another, they have no wealth or resources that they can use to benefit each other, and no might or position of power that they can use to frighten each other. Therefore, they seek officers who will not deceive them. But the ruler of men occupies a position of power that allows him to control men. He has the resources of an entire state at his disposal, so he can hand out lavish rewards and inflict harsh punishments. If a ruler can manipulate his two handles and use them to refine that which the methods of clarification reveal, then even if he has ministers like Tian Chang and Zi Han, they will not dare to be deceptive. What need is there for him to wait for the kind of officers who would not deceive him? Therefore, in the state of an enlightened ruler there are no texts written on bamboo strips, the law provides the only education; there are no words of learned masters, the civil officers are the only teachers; there are no attacks by private swordsmen, taking heads in battle is the only way to display one's courage. These are what are called the "resources of the king."
Mozi
If we try to discover the origin of these different harms, where do we find they come from? Do they come from caring for and benefitting people? This clearly must be rejected as the origin of these harms. We must recognize that they come from hating and stealing from people. If we wish to distinguish those in the world who hate and steal from people, do we refer to them as impartial or partial? We clearly must call them partial. And so it is those who are partial in their dealings with others who are the real cause of all the great harms in the world. This is why our teacher says, "I condemn partiality." Now those who condemn another's view must offer something in its place. If one condemns another's view without offering something in its place this is like adding water to a flood or flame to a fire. Such appeals prove to have no merit. This is why our teacher says, "Replace partiality with impartiality."
Xunzi
In every case, ritual and the standards of righteousness are produced from the deliberate effort of the sage; they are not produced from people's nature. Thus, when the potter mixes clay and makes vessels, the vessels are produced from the deliberate efforts of the craftsman; they are not produced from people's nature. Thus, when the craftsman carves wood and makes utensils, the utensils are produced from the deliberate efforts of the craftsman; they are not produced from people's nature. The sage accumulates reflections and deliberations and practices deliberate efforts and reasoned activities in order to produce ritual and standards of righteousness and to establish proper models and measures. So, ritual and the standards of righteousness and proper models and measures are produced from the deliberate efforts of the sage; they are not produced from people's nature.
Han Feizi
In the age of upper antiquity, human beings were few and animals were numerous, so the people could not prevail against the birds, beasts, insects, and serpents. Then there appeared a sage who taught the people how to build nests out of wood so they could escape all harm. The people were pleased by this and made the man king of the entire world, giving him the name "The Nester." The people ate fruits, melons, mussels, and clams, but they were putrid and foulsmelling and hurt the people's stomachs so that they often became sick and ill. Then there appeared a sage who taught the people how to start a fire by drilling dry kindling so they could transform their rancid foods. The people were pleased by this and made the man king of the entire world, giving him the name "The Kindler." In the age of middle antiquity, the world was covered by a great flood, but Gun and Yu of the Xia opened up channels to divert the waters. In the age of lower antiquity, the wicked kings Jie and Zhou governed cruelly and created disorder, but Tang of Yin and Wu of Zhou led punitive campaigns to overthrow them. Now if someone built nests out of wood or started fires by drilling dry kindling during the age of the Lords of Xia, they would surely be laughed at by Gun and Yu. If someone opened up channels to divert the flood waters during the age of the Yin and Zhou, they would surely be laughed at by Tang and Wu. This being the case, if someone goes around praising the Way of Yao, Shun, Tang, Wu, and Yu in the present age, they will surely be laughed at by the new sages. For this reason, the sage does not expect to follow the ways of the ancients or model his behavior on an unchanging standard of what is acceptable. He examines the affairs of the age and then makes his preparations accordingly.
Zhuangzi
In the northern darkness there is a fish named Minnow. No one knows how many thousand li around he is. He changes into a bird named Breeze. 1 No one knows how many thousand li across she is. She ruffles and flies, and her wings are like clouds hanging from Heaven. As the seas turn, she thinks to migrate to the southern darkness. The southern darkness is Heaven's pool. The Tales of Qi records wonders. It says, "In her migration to the southern darkness, Breeze flaps along the water for three thousand li , spirals up on a whirlwind to ninety thousand li , and goes six months at a stretch." Horse-shaped clouds, motes of dust, living things blowing breath at each other— is the blue-green of Heaven its proper color or just its being so endlessly far away? It looks just the same to her gazing down from above. The cicada and the student-dove laugh at her, saying, "When we start up and fly, we struggle for the elm or the sandalwood. Sometimes we don't even make it but just plunk to the ground. What is she doing rising ninety thousand li and heading south?"
Han Feizi
Kongzi and Mozi both followed the Way of Yao and Shun and both claimed that they were the true transmitters of the Way of these sages, and yet the doctrines and practices that each of them accepted and rejected are not the same. Yao and Shun cannot come back to life, so who will determine whether the Confucians or the Mohists are correct? The traditions of the Yin and Zhou dynasties go back more than seven hundred years, and the traditions of the Yu 47 and Xia dynasties go back more than two thousand years before that. Yet none of these can determine if the Confucians or the Mohists are right.
Zhuangzi
Kongzi said, "Those are men who wander outside the rules. I am one who wanders within them. Inside and outside don't meet, and it was rude of me to send you to mourn. They are about to join with the generator of things in being human and wander in the single breath of Heaven and earth. They think of life as a hanging tumor and a dangling mole and of death as a wart falling off or a boil bursting. People such as this, how can they say whether death and life are ground gained or lost? They commit themselves to different things but trust to their all being of one body. They forget liver and gall and abandon the ears and eyes. They exchange the beginning for the end and cannot tell a premonition from an echo. Bemused, they wander about beyond the dirt and dust and play at the business of nonaction. 66 How could they get worked up over conventional politeness just to put on a display for the ears and eyes of the crowd?"
Zhuangzi
Master Sacrifice, Master Chariot, 62 Master Plow, and Master Arrive all four spoke together, saying, "Who can take nothing as the head, life as the spine, and death as the tail? Who knows death, life, existence, and annihilation as all the same thing? I'll be that person's friend." All four looked at each other and smiled. There was no resistance in their hearts, and so they became friends. Suddenly, Master Chariot got sick. Master Sacrifice went to ask after him. "How extraordinary of the maker of things to knot me up like this. My back is hunched out. My organs are all out of order. My chin is hidden in my navel. My shoulders are peaked. And my neck bones point to Heaven." But though his yin and yang qi were fouled, in his mind there was nothing the matter. He hobbled over to look at his reflection in the well. "Sheesh! The maker of things really is knotting me up." Master Sacrifice said, "Do you dislike it?" He said, "Not at all. What is there to dislike? If, in time, he turns my left arm into a rooster, I'll use it to crow the day. If he turns my right arm into a bow, I'll shoot down a dove for roasting. If he turns my buttocks into wheels and my spirit into a horse, I'll climb aboard. What better carriage? You get something when it's time. You lose it when it's passed. If you are content with the time and abide by the passing, there's no room for sorrow or joy. This is what the ancients called 'loosing the bonds.' If you don't loose yourself, things will bind you. Nothing has ever beaten Heaven. What is there to dislike?"
Xuanzang
Objection: If what seem to be external spheres are simply the products of the inner consciousness, why is it that what we see in the world, whether sentient beings or non-sentient objects, are definite with respect to space [for example, a certain mountain is always seen in a certain place] and time but indefinite with respect to people [for example, when many people see the same mountain at the same time, their consciousness of it is not determined by any one of them] and function [for example, food has real function in waking life but not in a dream]? Answer: Your doubt may be dispelled with reference to the world of dreams.
Mozi
Our teacher says, "The way benevolent people plan on behalf of the world is just like the way filial children plan on behalf of their parents." Our teacher says, "If their parents are poor, they do what they can to enrich them. If the members of their clan are few, they do what they can to increase their numbers. If the family is in chaos, they do what they can to make it well ordered. In pursuing these ends they may find that their strength is insufficient, their resources inadequate, or their knowledge too limited, and that they fall short. But they would never hold back any of their strength or any scheme or advantage and not apply these in their efforts to realize their parents' well-being." Our teacher says, "If the world is poor, benevolent people do what they can do to enrich it. If the people are few, benevolent people do what they can to increase their numbers. If the world is in chaos, benevolent people do what they can to make it well ordered. [...] These are the three benefits that benevolent people plan for on behalf of the world. And this is the way that they work to realize these ends.
Zhu Xi
People and things have natures that are fundamentally the same; it is simply that their endowments of qi differ. It's like water. It never fails to be clear, but if you put it in a white bowl, it is all white; if you put it in a black bowl, it is all black; if you put it in a blue bowl, it is all blue. Nature is particularly difficult to explain. It is fine to say that it is the same, but also fine to say that it differs. It's like the Sun shining through a crack. The length and size of the cracks are not the same, but it is still the same Sun shining through them.
Xunzi
People's nature is such that they are born and then depart from their original simplicity and their original material; they are sure to lose these things. Looking at it in this way, it is clear that people's nature is bad. The so-called goodness of people's nature would mean that one would not depart from one's original simplicity but would instead beautify it, would not depart from one's original material but instead make use of it. It would be to cause the relation of one's original simplicity and original material to beauty, and the relation of the heart's thoughts to goodness, to be like the way the keenness by which one sees does not depart from one's eyes, and the acuity by which one hears does not depart from one's ears, so that one can say [being good] is just like the way the eyes are bright and the ears are acute. . . .
The Changes
QIAN: Qian is the primal unobstructed flow, beneficial and upright. Line Statements First yang line: The dragon is submerged Second yang line: The dragon appears in the fields...
Zhuangzi
Saying is not just blowing. Saying says something. But if what it says is not fixed, then does it really say anything? Or does it say nothing? We think it is different from the peeping of fledglings. But is there really any difference or isn't there? How is the Way obscured that there are true and false? How are words obscured that there are shi , "right," and fei , "wrong"? Where can you go that the Way does not exist? How can words exist and not be okay? The Way is obscured by small completions. Words are obscured by glory and show. So we have the rights and wrongs of the Confucians and the Mohists. Each calls right what the other calls wrong and each calls wrong what the other calls right. But if you want to right their wrongs and wrong their rights, it's better to throw them open to the light.
Mozi
See whether or not lavish funerals and prolonged mourning promote the three benefits discussed earlier. If by following their words and implementing their plans concerning lavish funerals and prolonged mourning one really would enrich the poor, increase the population, bring stability to precarious situations and order to chaos, then these things clearly are benevolent, right, and the proper task of filial children. [...] However, if by following their words and implementing their plans concerning lavish funerals and prolonged mourning one really cannot enrich the poor, increase the population, bring stability to precarious situations and order to chaos, then these things clearly are not benevolent and right or the proper task of filial children.
Confucius
Someone asked for an explanation of the di sacrifice. The Master said, "I do not understand it. One who understood it could handle the world as if he had it right here," and he pointed to the palm of his hand.
Cheng Yi
Someone asked, "When we 'get a handle on things,' are the things outside the self or within the nature?" [] replied, "It doesn't matter. Whatever is before one's eyes is a thing and each and every thing has the Pattern. From that which makes fire hot and water cold to the proper relationship between ruler and minister or father and son, all these are Pattern." It was further asked, "If one exhaustively investigates the Pattern of one thing, does one only see the Pattern of that one thing or does one see all the various Patterns?" Cheng Yi replied, "One must seek to understand everything, but even Yanzi only could understand ten things when he heard of one. Later, when one gains a comprehensive understanding of Pattern, one can understand even hundreds of millions of things."
Confucius
The Duke of She said to Kongzi, "among my people there is one we call 'Upright Gong.' When his father stole a sheep, he reported him to the authorities." Kongzi replied, "Among my people, those who we consider 'upright' are different from this: fathers cover up for their sons, and sons cover up for their fathers. 'Uprightness' is to be found in this.
Confucius
The Master said, "A ceremonial cap made of linen is prescribed by the rites, but these days people use silk. This is frugal, and I follow the majority. To bow before ascending the stairs is what is prescribed by the rites, but these days people bow after ascending. This is arrogant, and—though it goes against the majority—I continue to bow before ascending.
Confucius
The Master said, "If you try to guide the common people with coercive regulations and keep them in line with punishments, the common people will become evasive and will have no sense of shame. If, however, you guide them with Virtue, and keep them in line by means of ritual, the people will have a sense of shame and will rectify themselves.
Confucius
The Master said, "Wealth and social eminence are things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way I will not despise them. "If the gentleman abandons Goodness, how can he merit the name? The gentleman does not go against Goodness event for the amount of time required to finish a meal. Even in times of urgency or distress, he necessarily accords with it.
Zhu Xi
The Pattern is in the qi like a bright jewel is in water. Pattern in clear qi is like a jewel in clear water: its brightness is fully visible. Pattern in turbid qi is like a jewel in turbid water: you cannot see its brightness outside.
Han Yu
The Way of the Zhou Dynasty declined. Kongzi passed away. There was the Qin dynasty burning of books. There was the Huang- Lao Daoism of the Han dynasty. 5 There was Buddhism during the Six Dynasties period and the Sui dynasty. When doctrines regarding the Way, Virtue, benevolence, and righteousness did not tend toward Yangism, then they tended toward Mohism; or if they did not tend toward Daoism, then they tended toward Buddhism. 6 If they entered into the one, they would always come out into the other. Entering, they treated it as their master; leaving, they treated it as their slave. Entering, they sided with it; leaving, they slandered it. Alas! If later people desired to hear an explanation of benevolence, righteousness, the Way, and Virtue, whom could they follow to listen to? The Daoists say, "Kongzi was actually a disciple of our teacher." The Buddhists say, "Kongzi was actually a disciple of our teacher." 7 Those who favored Confucianism, when they heard their theories, delighted in their novelty and regarded themselves as petty. Then they too said, "Our teacher actually did once treat them as his teachers." They not only expressed this with their mouths but wrote this in their books. Alas! Even if later people desired to hear an explanation of benevolence, righteousness, the Way, and Virtue, whom could they follow to seek for it? What a great fondness people have for whatever is unusual! They do not seek out the sprouts or follow them to the tips, but only wish to hear of what is unusual.
Fazang
The jeweled net of Sakra is also called Indra's Net, and is made up of jewels. The jewels are shiny and reflect each other successively, their images permeating each other over and over. In a single jewel they all appear at the same time, and this can be seen in each and every jewel. There is really no coming or going. Now if we turn to the southwest direction and pick up one of the jewels to examine it, we will see that this one jewel can immediately reflect the images of all of the other jewels. Each of the other jewels will do the same. Each jewel will simultaneously reflect the images of all the jewels in this manner, as will all of the other jewels. The images are repeated and multiplied in each other in a manner that is unbounded. Within the boundaries of a single jewel are contained the unbounded repetition and profusion of the images of all the jewels. The reflections are exceedingly clear and are completely unhindered. If you sit i one jewel, you will at that instant be sitting repeatedly in all of the other jewels in all directions. Why is this? It is because one jewel contains all the other jewels. Since all the jewels are contained in this one jewel, you are sitting at that moment in all the jewels. The converse that all are in one follows the same line of reasoning. Through one jewel you enter all jewels without having to leave that one jewel，and in all jewels you enter one jewel without having to rise from your seat in the one jewel.
Wang Yangming
The mind is Pattern, is there any affair outside the mind? Is there any Pattern outside the mind?
Zhu Xi
The myriad things all have the Pattern, and their Patterns all come from one source. However, the roles that they occupy are different, so the Functions of their Patterns are not one. As a ruler, one must be benevolent; as a minister, one must be reverent; as a child, one must be filial; as a father, one must be kind. Each thing fully has the Pattern. And though each thing is different in its Function, everything is a manifestation of the one Pattern.
Zhou Dunyi
The ultimateless yet also the Great Ultimate! The Great Ultimate moves and creates yang . Its movement reaches the ultimate and then it is still. It is still and creates yin . The ultimate of stillness returns to moving. 19 Moving and stillness in alternation are the basis for one another. When divided into yin and yang , the two Modes are established. Yang transforms and yin harmonizes, and it creates Water, Fire, Wood, Metal, and Earth. When the qi of these Five [Phases] spread out in accordance with the natural flow, the four seasons are enacted through them. The Five Phases are unified as one system of yin and yang. Yin and yang are unified as the Great Ultimate. The Great Ultimate is fundamentally the ultimateless. At birth, each of the Five Phases has its own nature. The reality of the ultimateless, the essence of yin and yang, and the essence of the Five Phases coalesce in a process of mysterious conjunction. The Way of qian brings masculinity to completion; the Way of kun brings femininity to completion. These two qi influence one another and transformatively create the myriad things. The myriad things generate life, and their transformations are limitless
Cheng Hao
Those engaged in learning must first understand benevolence. Benevolence is to be completely and thoroughly one Substance with all things. Righteousness, propriety, wisdom, and faithfulness all are manifestations of benevolence. Once you get this Pattern, all that remains is to preserve it through Sincerity and reverential attention. There is no need for caution or restraint, no need for inquiry or investigation. If one becomes lax, then there is a need to be on guard. If one is not lax, why would one need to be on guard? While one has yet to grasp this Pattern, there is a need for inquiry and investigation. If one has preserved benevolence for a long time, one naturally will understand; why would one need inquiry and investigation?
Xunzi
Thus, crooked wood must await steaming and straightening on the shaping frame, and only then does it become straight. Blunt metal must await honing and grinding, and only then does it become sharp. Now since people's nature is bad, they must await teachers and proper models, and only then do they become correct in their behavior. They must obtain ritual and the standards of righteousness, and only then do they become well ordered. Now without teachers or proper models for people, they will be deviant, dangerous, and incorrect in their behavior. Without ritual and the standards of righteousness, they will be unruly, chaotic, and not well ordered. In ancient times, the sage-kings saw that because people's nature is bad, they were deviant, dangerous, and not correct in their behavior, and they were unruly, chaotic, and not well-ordered. Therefore, for their sake they set up ritual and standards of righteousness, and established proper models and measures. They did this in order to straighten out and beautify people's nature and inborn dispositions and thereby correct them, and in order to train and transform people's nature and inborn dispositions and thereby guide them. Then for the first time they were well ordered and conformed to the Way. Among people of today, those who are transformed by teachers and proper models, who accumulate culture and learning, and who make ritual and the standards of righteousness their path become gentlemen. Those who give rein to their nature and inborn dispositions, who take comfort in being utterly unrestrained, and who violate ritual and the standards of righteousness become petty men. Looking at it in this way, it is clear that people's nature is bad, and their goodness is a matter of deliberate effort.
Wang Yangming
Unity of knowledge and action -- are knowing and acting seprte things
The Changes
What is a Judgment? It discusses the body or substance of a hexagram as a whole and clarifies what the controlling principle is from which it evolves. The many cannot govern the many; that which governs the many is the most solitary [the One]. Activity cannot govern activity； that which controls all activity that occurs in the world, thanks to constancy, is the One. Therefore, for all the many to manage to exist，their controlling principle must reach back to the One, and for all activities to manage to function, their source cannot but be the One. No thing ever behaves haphazardly but necessarily follows its own principle. To unite things there is a fundamental regulator； to integrate them there is a primordial generator. Therefore things are complex but not chaotic, multitudinous but not confused. This is why when the six lines of a hexagram intermingle, one can pick out one of them and use it to clarify what is happening, and as the hard and the soft supersede one another, one can establish which one is the master and use it to determine how they are ordered. This is why for mixed matters the calculation of the virtues and the determination of the rights and wrongs involved could never be complete without the middle lines. This is why if one examines things from the point of view of totality, even though things are multitudinous, one knows that it is possible to deal with them by holding fast to the One, and if one views them from the point of view of the fundamental even though the concepts involved are immense in number and scope, one knows that it is possible to cover them all with a single name.. . .
Zhuangzi
When []'s wife died, Huizi came to mourn her. At that moment, [] was squatting down, beating on a tub, and singing. Huizi said, "You lived with this person, raised children, and grew old together. Not to cry when she died would be bad enough. But to beat on a tub singing! Isn't that too much?" [] said, "No. When she first died, don't you think I was like everyone else? But then I considered her beginning, before she was alive. Not only before she had life, but before she had form. Not only before she had form, but before she had qi . In all the mixed-up bustle and confusion, something changed and there was qi . The qi changed and there was form. The form changed and she had life. Today there was another change and she died. It's just like the round of the four seasons: spring, summer, fall, and winter. She was resting quietly, perfectly at home, and I followed her crying 'Wah-hah!' It seemed like I hadn't comprehended fate. So I stopped.".
Mencius
Xuan said, "What must one's Virtue be like so that one can become a king?" said, "One cares for the people and becomes a king. This is something no one can stop." Xuan said, "Can one such as I care for the people?" said, "He can." Xuan said, "How do you know that I can?" said, "I heard your attendant Hu He say, The King was sitting up in his hall. There was an ox being led past below. The King saw it and said, "Where is the ox going?" Someone responded, "We are about to consecrate a bell with its blood." The King said, "Spare it. I cannot bear its frightened appearance, like an innocent going to the execution ground." Someone responded, "So should we abandon the consecrating of the bell?" The King said, "How can that be abandoned? Exchange it for a sheep." continued, "I do not know if this happened." Xuan said, "It happened." said, "This feeling is sufficient to be a king. The commoners all thought Your Majesty was being stingy. But I knew that Your Majesty could not bear the frightened appearance of the ox." The King said, "That is so. There really were commoners like that. Although Qi is a small state, how could I be stingy about one ox? It was just that I could not bear its frightened appearance, like an innocent going to the execution ground. Hence, I exchanged it for a sheep."
Confucius
Zhonggong asked about Goodness. The Master said, "'When in public, comport yourself as if you were receiving an important guest, and in your management of the common people, behave as if you were overseeing a great sacrifice.' Do not impose upon others what you yourself do not desire. In this way, you will encounter no resentment in your public or private life.
Confucius
Ziyou asked about filial piety. The Master said, "Nowadays 'filial' means simply being able to provide one's parents with nourishment. But even dogs and horses are provided with nourishment. If you are not respectful, wherein lies the difference?
Cheng Yi
[When the Great Learning discusses] "getting a handle on things" in order to exhaustively investigate the Pattern, this does not imply the need to exhaustively investigate the Pattern of each thing in the world. If you exhaustively investigate the Pattern in just one case, you can infer the remaining Patterns. Take filial piety as an example; one must understand what makes something a case of filial piety. If one can't exhaustively investigate the Pattern of one case, then try another. Whether one starts with an easy or more difficult case should be decided in light of one's abilities. It is like the fact that there are thousands of streets and roads that lead to the capital; you only need to follow one of them in order to get there. The reason such an approach will enable you to exhaustively investigate the Pattern is that all the myriad things share this Pattern. All things or affairs, however small or trivial, possess this Pattern.
Xunzi
eople's nature is bad. Their goodness is a matter of deliberate effort. Now people's nature is such that they are born with a fondness for profit. If they follow along with this, then struggle and contention will arise, and yielding and deference will perish therein. They are born with feelings of hate and dislike. If they follow along with these, then cruelty and villainy will arise, and loyalty and trustworthiness will perish therein. They are born with desires of the eyes and ears, a fondness for beautiful sights and sounds. If they follow along with these, then lasciviousness and chaos will arise, and ritual and the standards of righteousness, proper form and good order, will perish therein. Thus, if people follow along with their inborn nature and dispositions, they are sure to come to struggle and contention, turn to disrupting social divisions and disorder, and end up in violence. So, it is necessary to await the transforming influence of teachers and models and the guidance of ritual and the standards of righteousness, and only then will they come to yielding and deference, turn to culture and order, and end up under control. Looking at it in this way, it is clear that people's nature is bad, and their goodness is a matter of deliberate effort.
The Changes
invisibly aided by spiritual enlightenment, they grew milfoil plants, and, regarding Heaven as three and Earth as two, they established a system of numbers. By examining the transformations between yin and yang, they established the trigrams. Bringing out the alternation between hard and soft produced the various individual lines. They were harmoniously in accord with the Way and Virtue, and matched their Patterns with righteousness. They exhaustively investigated the Pattern and fathomed the nature [of things] until they reached their mandate.
