Great Throughts Treasury

"How to make the principle of zhong [equilibrium] manifest in outer actions [the problem of "rectifying the mind"]"

"What Heaven imparts to man is called human nature."

"Quiet-sitting should not be like entering samadhi in zazen, cutting off all thoughts. Just collect the mind and don't let it go and get involved with idle thoughts. Then the mind will be profoundly unoccupied and naturally concentrated. When something happens, it will respond accordingly. When the thing is past it will return to its [still] depth."

"The transmission of Dao [the Confucian Way] was made fortunately possible because of the work of specific individuals. From the Zhou Dynasty [1046-256 B.C.] onward, only a few people have been able to successfully tackle the challenge of transmitting the Way – and, out of these, only around one or two have been able not only to transmit, but also to develop and make the Way fully manifest in their studies and in society. From Confucius onward, his disciples Zengzi and Zisi were able to carry forth the Confucian Way. Only when Mencius came on the scene later was the Confucian Way developed and empowered. After Mencius, Zhou Dunyi, Cheng Hao, Cheng Yi, and Zhang Zai were able to recover and continue the transmission of the Way after a hiatus. [Finally], it was only not until Zhu Xi came on the scene did the Way become developed and manifested."

"Among the pressing matters faced by the state, there is none more important as comforting and providing for the people. The foundation for comforting and providing for the people lies in the emperor’s upright heart and proper, skillful enactment of laws, regulations, and moral standards. In [openly] enacting these regulations and standards, the laws of the imperial court will not simply arise from the whims of an individual [ruler], but rather emerge from the virtuous and fair policies of the emperor, policies that are not selfish, biased, or hesitant. Moreover, the successful implementation of such regulations cannot rely solely on the work of an emperor, but instead necessitates the participation of virtuous ministers."

"So long as in one's daily life the effort at reverent composure and cultivation (hanyang ⎉仞) is fully extended and there are no selfish human desires to disturb it, then before the feelings are aroused it will be as clear as a mirror and as calm as still water, and after the feelings are aroused it will attain due measure and degree without exception. This is the essential task in everyday life. As to self-cultivation when things occur and seeking understanding through inference when we come into contact with things, this must also serve as the foundation. If we observe the state after the feelings are aroused, what is contained in the state before the feelings are aroused can surely be understood in silence."

"Yin and yang are qi, that which is within form [i.e. physical]. That by which there is "alternation of yin and yang" is order/principle (li), which is above form [i.e. metaphysical]. "The Way" means the same as order/principle (li)."

"The alternation of yin and yang is called the Way" is the Supreme Polarity. Question on "The alternation of yin and yang is called the Way": Is this Supreme Polarity? Reply: Yin and yang are simply yin and yang. The Way is Supreme Polarity – that by which there is alternation of yin and yang. "

"From the time one has life, one has some kind of knowledge. Affairs and things come into his life, and he responds to and is in contact with them without a moment's rest. His thoughts are changing continuously until he dies. Essentially this state of affairs does not come to a halt for even an instant. Thus it is for the whole world. Yet sages and superior men have spoken of what is called the equilibrium of imminent issuance (weifa zhi zhong ᳾ⱐПЁ), and the state of total stillness without movement (jiran budong ᆖ✊ϡࢩ). How can we reasonably suppose that they regarded the concrete flow of daily affairs as accomplished issuance, and a temporary interruption of this flow, some point lacking contact with affairs, as the time of imminent issuance? When I tried to think of it in this way, I only found moments without awareness, during which false and dark notions would clog up my mind, hardly the substance of pure consciousness responding to things. Moreover, as soon as I became conscious of any feeling just at that subtle moment of incipience, then this consciousness itself was just a recurrence of accomplished issuance, not what is"

"The operation of Heaven above has neither sound nor smell, and yet it is the pivot (shuniu) of the actual process of creation and the basis of the classification of things. Thus it says, "Non-polar and yet Supreme Polarity!" It is not that there is non-polarity outside of the supreme polarity. "

"If only to know but do not act, it is tantamount to ignorance. "

"Someone asked: "Can Sagehood be learned?" Reply: It can. "Are there essentials(yao)?" Reply: There are. "I beg to hear them." Reply: To be unified (yi) is essential. To be unified is to have no desire. Without desire one is vacuous when still (jing xu) and direct in activity (dong zhi). Being vacuous when still, one will be clear (ming); being clear one will be penetrating (tong). Being direct in activity one will be impartial (gong ݀; being impartial one will be all-embracing (pu). Being clear and penetrating, impartial and all-embracing, one is almost [a Sage]. "

"Non-polar, yet Supreme Polarity" explains existence [polarity or differentiation] within non-existence [non-polarity or undifferentiation]. If you can truly see it, it explains existence and non-existence, or vice versa, neither obstructing the other."

"All people have a mind-and-heart that cannot bear to see the suffering of others."

"Compassion, hating evil in oneself and others, humility/deference, and notions of right and wrong are all feelings and emotions. Benevolence, righteousness, propriety, and wisdom are the nature. The mind-and-heart unites both nature and feelings. What Mencius meant by “seed” (duan) [is actually] “tip” or “endpoint.” By following the manifestation of the feelings, the root of the nature can be discerned. This is just like when there is something inside and one can see its endpoint outside. People have these four seeds just as they have the four limbs. To have these four seeds but to deny their potential in oneself is to rob from oneself. Zhu Xi’s commentary: Every human being must have four limbs. If one accuses himself of being incapable, [his incapability] is actually simply obscured by material desire ."

"The Supreme Ultimate is simply the Principle of the highest good. Each and every person has in him the Supreme Ultimate, and each and every thing has in it the Supreme Ultimate . . . the Supreme Ultimate is an appellation for all virtues and the utmost good in Heaven-and-Earth, human beings, and things . . . it is the ultimate of Principle."

"Laws and regulations are tools of governance. Punishments are complementary methods for governance. Virtue is the root and foundation of rites. Although we cannot eliminate regulations, laws, and punishments, they are only good for keeping people away from committing crimes. Virtue and ritual, however, are the means by which people will move away from evil and navigate toward good."

"What comprises a person’s mind-and-heart does not go beyond these four types of mind-and-hearts [that Mencius mentioned] . . . if a person lacks these four types of mind-and-hearts, he cannot be called a human being . . . . The mind-and-heart of compassion is the seed of benevolence; the mind-and-heart that is ashamed of evil in oneself and that hates it in others is the seed of righteousness; the mind-and-heart of humility and deference is the seed of propriety; the mind-and-heart of right and wrong is the seed of wisdom. "

"We confer a da she [Act of Grace] on the world. On the fifth day of this first month, just before dawn, all criminals are to be pardoned, whether or not the criminal cases have already been completed, whether or not the crimes have been discovered, without distinguishing between the serious and the minor and including those not forgiven under the terms of chang she [ordinary amnesties]. Officials who have been dismissed, degraded, censured, impeached, or expelled from office are to be given grace. All those registered for penal labor, whether men or women, are to be freed according to convenience."

"Water flowing to the sea without getting dirty is similar to one whose material force with which he is endowed is pure and clear and who is good from childhood . . . water that flows only a short distance and is already turbid is like one whose material endowment is extremely unbalanced, impure, and is evil from childhood . . . water that flows a long distance before becoming turbid is like one who, as he grows up, changes his character as he sees something novel and attractive to him, and loses his child’s heart . . . thus although man is darkened by material force (qi) and degenerates into evil, nature does not cease to be inherent in him [in other words, the li inside him is still there and is still fundamentally good] . . . Because of this, man must increase his effort at purification."

"The Zhu-Lü compact lists a variety of individual faults that compact members should strive to avoid, including: 1. Drunken quarreling, gambling, fighting, litigation. 2. Excessiveness and abnormality in conduct. 3. Irreverent and unyielding conduct. 4. Stating what is not true and not being trustworthy. 5. Making up statements of false accusation and slander. 6. Managing things to one’s own undue advantage."

"The Canon of Shun has the most detailed discussion of punishments … the Five Punishments were used to deal with repulsive and evil criminals, such as murderers or those who commit assault, as well as those who plunder, rob, and commit acts of debauchery. Those that committed these crimes could not be granted amnesty. [When the Canon of Shun passage speaks of] “enacting banishment as a mitigation of the Five Punishments,” it refers to exile-type punishments that were used to deal with those offenders whose crimes were a little bit less serious than murder, assault, plunder, and acts of debauchery. Exile was also suitable for dealing with those whose crimes were deserving of the Five Punishments but where their particular situations demanded some measure of compassion, or where there was uncertainty in the facts of the case and the law, or for those close to or related to the emperor, or for those who had been recognized by the state for meritorious service [to the realm]. “The whip in the magistrates’ courts” and “the sticks in the schools” were the punishments for the court and schools, suitable for dealing with light infractions of the law. “Money to be received for redeemable offenses” is suitable for extremely light offenses, or those crimes which although are deserving of the Five Punishments, have some uncertainty in the application of the law or some other situational quality which allows for some latitude in sentencing. These Five Punishments [as set forth in the Canon of Shun] cover serious to light crimes; each provision is principled, correct, and has the backing of a relevant textual legal provision. “Inadvertent offen[s]es and those which could be ascribed to misfortune were to be pardoned” means these types of crimes . . . should be directly pardoned without need for redemption through fines. But, “for those who transgressed presumptuously and repeatedly,” even if their crimes should be pardoned or their penalties reduced according to the law, these offenders cannot simply be exiled; they must be punished [severely]. These two sentences [in the Canon of Shun] show the possibility of one’s sentence become more serious or occasionally becoming lighter. Our statutes today also provide for such measures . . . [thus], this [passage in the Book of Yu] is the foundation and basis of the punishment system of the great ancient sage-kings. Although the sage kings levied both harsh and light punishments . . . they were always guided by and acted out of the spirit of Shun’s remark, “Let me be reverent! Let me be reverent! Let compassion rule in punishment!” There was a proper place for both severe and light punishments . . . thus, [from all this above], how can one say that the sage kings always in every case simply chose to levy light punishments."

"When the ancient sage-kings governed, their method of ruling was rooted in a desire to be lenient.112 However, today, we must root governance in severity. We must first govern with strictness to rectify existing problems, and only after we do this will we have the means to obtain proper success. Today’s government officials act mercifully but unsystematically and not in accordance with laws and regulations . . . the result of their lenient acts is to allow those powerful criminals to be more successful. The innocent people will not be able to experience and enjoy the mercy of these officials, but rather suffer misfortune at their hands and policies!"

"Heaven-and-Earth has no other business but to have the mind to produce things. The qi [material force] of the origination [the Supreme Ultimate, including li and qi] revolves and circulates without a moment of rest, doing nothing except creating the myriad [of] things. Heaven-and-Earth reaches all things with this mind. When human beings receive it, it becomes the human mind. When things receive it, it becomes the mind of grass, trees, birds, and animals. All of these are simply the one mind of Heaven-and-Earth."

"The ancient sage kings injured human bodies [through punishment] in order to punish evil. They [did not decide on this course of action lightly but rather] had exhausted their mindand-hearts; therefore, they enacted and continued to use corporal punishments because they could not bear to see government go off to one extreme [to tolerate evil and crime, helping only criminals]. Today, the punitive laws of penal servitude and exile are unfortunately no longer sufficient in order to stop and prevent the treachery of the crimes of theft and debauchery. Furthermore, some of the punishments levied today are far too excessive: those that should not have been executed are being executed, such as individuals that have committed crimes like violent robbery . . . a more fitting punishment for these individuals would be to castrate them or cut off their legs; although this would cause harm to their limbs, [these punishments] would nevertheless preserve their lives and destroy the root of their desires to commit evil, as well as [physically] preventing them from having the means to engage in those crimes again. Would this not preserve the intentions of the ancient sage-kings as well as appropriately [dealing with the problems] of our age. Moreover, for the ruler to accomplish his ambitions and be successful in his actions, he must have the tools of cultivation and the techniques of education. "

"I have heard that in antiquity Shun was worried that the people were not kind to one another and did not adhere to the wuchang [the Five Constant Virtues], and thus he appointed Xie to be Minister of Education in order to teach the people the principles of human relationships: there should be 1) love between a father and son; 2) righteousness between a ruler and minister; 3) separation of functions and jobs between a husband and a wife, as they should each know their place and proper responsibilities; 4) a proper order between old and young; and 5) loyalty between friends. Shun was also afraid that despite his attempts to educate the people, there would be some that did not follow these five preceding precepts, and thus he commanded [his minister] Gao Yang to draw up legal punishments and codes to protect, defend, and complement the five teachings, but he hoped that eventually there would be no need for punishments. The sangang wuchang [the Three Cardinal Guides and the Five Constant Virtues]82 is the concentrated essence of the Principle of Heaven (Tianli) and human relations, and indeed the fundamental root of governing according to the Way. Thus, when the ancient sage kings governed, they used education to illuminate these principles and punishments as mutually supporting; although sometimes they would punish first and then educate, or educate first and then punish . . . they always gave careful instructions . . . and their actions always emerged from a concern for these Guides and Virtues."

"Proclamation of Instructions: Following are items of instructions to be observed: 1.Instructions to members of community units on matters about which they should encourage and remind each other: All members should encourage and remind each other to be filial to parents, respectful to elders, cordial to clansmen and relatives, and helpful neighbors. Each should perform his assigned duty and engage in his primary occupation. None should commit vicious acts or thefts, or indulge in drinking or gambling. They should not fight with or sue each other. If there are filial sons or grandsons, or righteous husbands and virtuous wives, and their deeds are noteworthy, they should be reported. The government, in accordance with provisions of the statutes, will reward them and honor them with banners. Those who do not follow instructions should be reported, examined, and punished in accordance with the law. 2.Injunctions to members of community units on matters of which they should mutually watch and investigate each other: People should always be alert to save water, prevent fire, investigate thefts and robberies, and prevent infighting . . . People in the same community unit should watch each other. Anyone who is aware of a crime but fails to report it will share the punishment."

"Now some people are unfilial to parents and disrespectful to brothers. They often violate their parents’ instructions and commands and even fail to provide for them; they easily become angry and fight with their brothers and even refuse to help them out. They defy Heaven and violate principles. I deeply lament and feel sorry for them. They should urgently reform their conduct[;] otherwise[,] they will invite immediate disaster … 135 [W]ith respect to [these instructions], I only wish that everyone understand what is right and be a good person. Everyone should realize that if he does not offend the authorities, there is no reason why he should be subject to punishment. All should earnestly follow these instructions so that peace and harmony will be with them. If anyone does not follow them and dares to be defiant, the law of the state is clear and officials must be impartial [in enforcing the law]. Everyone should deeply reflect on this so he will have no cause for regret later."

"Those who have joined the compact should examine themselves with regard to the foregoing faults and mutually admonish one another. If the fault is slight, confidential admonition is in order; if it is great, group admonition is called for. If the person charged will not listen, then at a general meeting the head of the compact, so informed, shall try to reason with him and if he agrees to reform, the matter shall simply be recorded in the register, but if he resists, will not submit, and proves incorrigible, all shall agree to his ejection from the compact."

"As for the final court judgments, the judges cannot recklessly use the laws of pardon or amnesty. I also call on those scholar-officials well-versed in the Classics, histories, and the ways of the ancient sage-kings to . . . prepare a text of the remarks of authorities both today and in antiquity on crime and punishment, and utilize this text to train individuals . . . planning on entering government service, and to also provide this text to all officials involved in deciding cases. This way we can make all understand the ways in which the ancient sage kings prepared and promulgated their decrees, laws, and teachings, as well as gaining an appreciation of how they established the great elements that comprised their punishments …. Ultimately, this will give us the means to assist in realizing proper education in this world. "