The Art of Living Chinese Proverbs and Wisdom. Hong Yingming
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people of mundane mind is akin to dragging clean clothing in the dust or trying to wash your feet in mud. To conduct oneself properly in engagement with the world requires an understanding of modesty and tolerance, space must be left in the conduct of affairs—this is the concept of “step back a pace to see the world’s extent” advocated in Chinese philosophy. To scurry about seeking favor or petty advantage in everything will put one in a position where it is difficult either to go forward or to withdraw. Where would there remain room for happiness and joy in life?
44. Learning requires one to gather one’s wits and concentrate the mind. If, in the cultivation of virtue, one remains wedded to fame and achievement in affairs, there can be no true attainment; to study but to interest oneself only in mere recitation will never achieve profundity of mind.
The acquisition of learning requires an effort of will and wholehearted concentration as well as the exclusion of external interference and distraction. Otherwise, to study with a mind filled with a strong sense of fame and profit is comparable to the way in which a man who considers himself to possess integrity but who, nevertheless, thinks of nothing but prestige and reputation, can never achieve true cultivation or progress. Failure to study in depth and merely seeking an elegance of literary style will neither achieve anything substantial nor gain anything of real value.
45. Each and every one possesses a charitable heart and even a butcher stands but a little distance from the pure, unsullied Weimojie (an early Buddhist hermit believed to have been born in India and to have achieved some wealth in early life); each and every place possesses its own interest and a straw hut and a palace of gold are not far apart. It is just that when caught up by lust and desire the very shortest distance becomes a vast gap.
The Buddhist Garland Sutra says: “Strange, all sentient beings are innately wise and virtuous but once in the grip of delusion they can no longer attain this wisdom and virtue.” The reason for the differences that exist between ordinary people and sages, sentient beings and Buddhas, is because within the heart of man there is avarice, hatred and obsession. Sweep away these delusions and it is possible to nurture a charitable heart and a true interest. Only arouse charity of heart and even a butcher or headsman can achieve instant enlightenment. Only mobilize this true interest and there will be no distinction between a straw hut and a palace of gold. If we allow passion to blind us, then we will lose much of the beauty of life.
46. The achievement of virtue and the cultivation of the way require a will as steady and firm as a tree or rock. Once one becomes enamored of the glittering splendor of the outside world, then that is to descend into desire; governing the state and helping the people requires a sense as simple as clouds and water. Once there is avarice and corruption then that is to plunge into danger.
Entangled in the bustle of the red dust of the mundane world, one is within an inch of the hounds of temptation. The ancients said: “Pretty lips and moth-like brows are the axe that hews both character and spirit.” Once people abandon themselves to the intoxication of a life of luxury and forget the way back, then both body and mind will suffer serious injury. Thus, the gentleman of wisdom in cultivating his character requires a will of stones and trees, unmoved by desire; those in high positions require a will of clouds and water, unaffected and at ease. Once the train of desire sets out, it is on the rails of no return and bound for the eternal abyss.
47. The upright man is calm in word and deed and brims with goodwill even in his dreams; the man of violence is evil in conduct and even his laughter is muddy with murderous intent.
Inner moral character can express itself through external speech and action. It is because of this that the Chinese people have always sought to “watch one’s words and gestures.” It is by the minute observation of facial expression and its changes that one may come to understand and discriminate amongst people and thus actively draw close to gentlemen and consciously shun rogues.
48. If the liver is sick then the eyes cannot see, if the kidneys are sick then the ears cannot hear. Illness takes hold unseen but appears for all to see. Thus, the gentleman who does not wish to offend in public must first not give offence in private.
The Confucians believed that a cultivated gentleman should above all act with sincerity and honesty. It is easy to present an appearance of honesty and urbanity in public but far more difficult to maintain unanimity of behavior in private. The nature and quality of someone’s moral conduct will only be apparent in all its reality when he is alone. Consequently, the Confucians emphasized the idea that: “The gentleman should exercise prudence in private.” Cultivating a virtuous character must start from the state of privacy. It is only by truly putting effort into prudence in private that one can achieve an openhearted sincerity and justness of mind.
49. Man has no greater joy than unhurried leisure and no greater disaster than anxiety and suspicion. Only the bitterly busy can know the joy of leisure and only the even-tempered can begin to know the calamity of anxiety and suspicion.
The ancient proverb says: “Good fortune is easy to seek but leisure is difficult to enjoy.” Worldly riches, honor, fame and profit have been sought after and hoped for by many. A little may be gained through great effort and struggle and life may be lived in prosperity and good health. Nevertheless, however great one’s good fortune its anxieties are difficult to dispel. Every aspect of life becomes tiring and involved and people are fatigued through wasting much of the beauty of life by rushing about. The Song dynasty (960–1279) poet Su Shi (1037–1101) said: “The finest flavor of life is leisure.” Life’s most invaluable quality is the sweet flavor of leisure. It is in a leisurely mood that one can take the time to experience the beauty of tranquility and peace.
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