and erudition is determined by purely academic achievement. The ancients, however, considered that whether in conduct or learning, the key lay in purity of emotion, an indifference to the crowd and a will that was not disturbed by the wealth and fame of the secular world. This is the profound cultivation that earns the respect of others. Otherwise, an attachment to worldly indulgence and a mind turbid with impurity will be no more than the contemptible stink of lust and carnality, despite wealth and position and a cartload of erudition.
15. Be chivalrous in making friends, and simple and straightforward in conduct.
In the grossly materialistic society of today, where people scheme against each other for personal gain, mutual feeling is both false and empty. When a major crisis occurs, everyone goes their own way or even turns to enmity. The Dream of the Red Chamber, one of China’s four great novels, describes how one of the characters, Wang Xifeng, “was too clever by half in hatching schemes, harmed others and paid with her own life.” Thus, one should conduct oneself with honesty and with a little less cunning and rather more straightforwardness.
16. Do not be forward in seeking gain or backward in advancing virtue or spreading good works. One should not seek to enjoy more than one’s share or settle for standards of conduct lower than one ought.
The Western Han dynasty (206 BC–AD 25) historian Sima Qian (c. 145 or c.135 BC–?) wrote in the Records of the Grand Historian of China, the first Chinese biographical history: “When the empire is prosperous all come for gain, when the empire is in chaos all leave for gain.” In this life it is easy to become obsessed with material enjoyment, gaining favor and advancing one’s own interests, so we fight to get to the front and fear to fall behind, tossing virtuous conduct and good works aside. The Book of Changes says: “As with the vigor of heaven so should man strive, as with the bounty of earth so should man grow in virtue.” The gentleman should add to his virtue by increasing his moral cultivation, expanding his activities and making a contribution. He should study the ways of heaven with strength and resolution, work energetically for the good of all, expand his achievements and learn how the earth has substance but is yet acquiescent and harbors all sentient beings.
17. In conduct it is better to give way, for stepping back is but a prelude to stepping forward; to treat people generously is to gain good fortune and to bestow advantage on others is to lay the foundations of one’s own advantage.
In work and in life the habitual and constant struggle with others not only leads to a loss of dignity but also to difficulties in the achievement of one’s objectives, and both sides suffer. The peasant planting rice steps backwards as he plants. It is only by stepping backwards that he can ensure that the rice sprouts are planted in straight lines. Modest withdrawal is not a matter of negative compromise but is rather an act of intelligent wisdom. In China, there has long been the saying: “The gentleman treats others generously” believing that in so doing, the bestowal of kindness also enriches the giver and is a propitious act. The cultivated man moves in an air of friendship and reaps the reward of acts that profit both others and himself.
18. Arrogance of achievement gains not a word of praise; repentance of sin brings not a word of condemnation.
An ancient Chinese proverb says: “Self-satisfaction provokes harm, modesty brings benefit.” Arrogant self-satisfaction very quickly provokes resentment and brings painful consequences in its train. Contrariwise, even in the case of deep sin, genuinely sincere repentance and renewal will bring forgiveness so that life may once more shine in glorious of virtue.
19. A virtuous reputation and high principles should not be enjoyed in isolation, they should be shared with others to avoid harm and to protect the self; shameful conduct and a sordid reputation should not be completely repudiated, taking some responsibility upon oneself may sheath the sword of self-glorification and foster virtue.
An excessive reputation for honor and glory is not necessarily a good thing. In his Treatise upon Destiny, the writer Li Kang (c. 196–c. 265) of the State of Wei (220–265) during the period of the Three Kingdoms (220–280) wrote: “The tallest tree of the forest must of necessity suffer the wind’s destruction.” Criticism is the companion of the finest reputation. Hence there is no harm in sharing the benefits of fame with others. Conversely, when one is wronged and reviled, one should not entirely place the blame on others but should reflect and take the initiative in accepting some of the responsibility so that one may whet the blade of one’s morality and integrity.
20. Leave space in everything and even the Creator himself will not be jealous and demons and spirits will not harm you. If every undertaking must be achieved to the utmost then those who carry things to the extreme will suffer interference from without even if they escape inner turmoil.
The sages of ancient China advocated the Middle Way, believing that in affairs one should hold to the middle ground, there should be a sense of what is appropriate and there should be balance. Extreme methods in the conduct of affairs are, like an over-tautened violin string, easily snapped and matters taken to an extreme can only reverse their course. Hence, one who conducts himself properly will always allow others room for the exercise of ability and good sense and space in which to reap benefit. If one attempted to secure all advantage to oneself and sought a selfish perfection in everything, even if one could bear the internal mental burden, it would almost certainly invite external trouble.
21. A true Buddha exists in every family and a true path exists in daily life. If one can act with sincerity and kindness, adopt a kindly expression and speak with tact, and live as one with parents and brothers in mutual understanding, then that is a thousand times better than meditation and exercises in inner tranquility!
The Confucians were proponents of “rectification of the heart, cultivation of self, management of family, governance of the state and pacification of all under heaven.” They believed that if a person consciously adjusted body and mind and, within the family, respected the old and loved the young and enabled father and mother, brothers and wives and children to co-exist in mutual harmony, then such a person had the ability to manage affairs of state, rule the people and become an enlightened sovereign loved and revered by his subjects. Consequently, in Confucian eyes the family was the best situation in which to temper one’s personality. Living as a family in sincerity with a kindly expression and tactful speech combined with gentility of attitude, eliminates discord and suspicion between parents and brothers, achieving harmonious unity and happiness that is the ideal state of life and living.
22. A love of activity is like lightning in a cloud or a flickering flame; a love of solitude resembles the ashes of a dead tree. A principled mind and body requires still clouds where birds may soar and calm waters where fish may leap.
The cultivation of mind and body requires an environment where movement and calm are balanced to suit the comprehension of the Way. A restless temperament and agitated mind disturbs one’s nature and makes it difficult to achieve tranquility. Conversely, a mindset immersed in the utter extinction of all experience is like a pool of dead water where life has lost its vitality and living becomes totally dull. The best state is one of calm, of clouds and still water, a simplicity of mind where the birds can soar and fish leap. Calm, yet without loss of agility of mind, stable yet brimming with vitality.
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