The Art of Living Chinese Proverbs and Wisdom. Hong Yingming
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Название: The Art of Living Chinese Proverbs and Wisdom
Автор: Hong Yingming
Издательство: Ingram
Жанр: Здоровье
isbn: 9781602201767
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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 СКАЧАТЬ