Taihe Yishan Association Speech

Author: Ma Yifu
Publisher:
Publish Date: 2005-05-01
Features: Once Zhang Xingqi had four sentences, now teaching the students to set their aspirations, he specially highlighted them, hoping to straighten their spines and inject vigor, with this aspiration, one can stand tall as a person. It must be known that everyone has this responsibility and everyone possesses this strength; do not shirk it or belittle oneself. This is the model of "taking benevolence as one's own duty," and it is also the essence of teaching today. Do not dismiss it as empty words. It is said, "One who casts the net must grasp its (gāng), and one who shakes the robe must hold its (lǐng)." First, one must recognize the (gānglǐng), then one can delve into the details. The previous lecture on the teaching of the Six Arts can encompass all academic pursuits, this is a general (gānglǐng), truly "encompassing the transformations of heaven and earth without exceeding, and curving to complete all things without omission." Scholars must know that the Six Arts are inherently part of our nature, not something the sages suddenly arranged. Our nature is vast, and our innate virtue is complete, so the way of the Six Arts is naturally flowing from this innate virtue, with no virtue outside the Dao.
When speaking of innate virtue, if one is taken as a whole, it is called (rén); if divided into two, it is (rén) and (zhī), or (rén) and (yì); if divided into three, it is (zhī), (rén), and (yǒng); if divided into four, it is (rén), (yì), (lǐ), and (zhī); if divided into five, it adds (xìn) to become the Five Constant Virtues; if divided into six, it includes (zhī), (rén), (shèng), (yì), (zhōng), and (hé) as the Six Virtues. In terms of being true and unswerving, it is called (zhìchéng); in terms of the ultimate principle, it is called (zhìshàn). Thus, one virtue can encompass ten thousand actions, and ten thousand actions are inseparable from one virtue. (zhī) is the differentiated aspect of (rén), (yǒng) is the decisive aspect of (rén), (yì) is the restraining aspect of (rén), (lǐ) is the regulated aspect of (rén), (xìn) is the essence of truth, (shèng) is the of virtue, (zhōng) is the unbiased nature, and (hé) is the adaptive function—all are inherently within our own hearts. The heart governs both nature and emotion; nature is the principle, and emotion is the manifestation of qi. (cún) means being present everywhere, while (fā) means its manifestation in circulation. Principle operates within qi, and where qi exists, principle exists. Because qi's disposition cannot be entirely unbiased, there are variations in (gāng) and (róu), good and evil. (The "Book of Common Sayings" states: "A (gāng) nature that is good becomes (yì), directness, decisiveness, strictness, and firmness; a (gāng) nature that is evil becomes fierce, narrow, and arrogant. A (róu) nature that is good becomes kindness, compliance, and gentleness; a (róu) nature that is evil becomes weakness, indecisiveness, and cunning.") The ancient scholars called this (qìzhì zhī xìng). The teaching of the sages helps people change their evil dispositions and reach the unbiased state, which is to transform their (qìzhì zhī xìng) and restore their innate goodness. This innate goodness is called (tiānmìng zhī xìng), the pure principle. (The term (qìzhì zhī xìng) was first used by Zhang Xingqi. Han scholars discussed nature, all tracing back to Xunzi, only seeing the (qìzhì zhī xìng). However, the (qìzhì zhī xìng) is not inherently evil; evil is merely the name of excess or deficiency. Thus, (tiānmìng zhī xìng) is pure and perfect, while (qìzhì zhī xìng) has both good and evil. This is the definitive conclusion. If Mencius spoke of innate goodness, he meant even (qìzhì zhī xìng) had no evil. As he said, "In years of abundance, young people are more dependent; in years of scarcity, young people are more violent. It is not that heaven's gifts are different, but that what sinks their hearts is different." He also said, "To do evil is not the fault of talent." Talent refers to (qìzhì zhī xìng). Mencius meant that all evil arises from habit, and talent is inherently good. Han scholars often spoke of talent and nature together, which was ambiguous, so one should follow Zhang Xingqi. However, (tiānmìng zhī xìng) and (qìzhì zhī xìng) are not two separate things. Cheng Yi said, "To discuss nature without discussing qi is incomplete; to discuss qi without discussing nature is unclear; to separate them is wrong." The (qìzhì zhī xìng) has both good and evil, like water having clarity and turbidity. Clear water and turbid water are fundamentally the same water. To transform (qìzhì zhī xìng) is to remove the sand and stones, making the turbid clear. When it is clear, it is still the original water, not replacing the turbid with something clear.) This principle naturally gives rise to these virtues, so it also