以下是藉由Gemini AI 產生的逐字稿
Confucianism is the philosophy
best suited to the White Yang era, so-called 儒家應運. Okay, and also I need to let you know that in my speech, I will speak
some Chinese, just a little bit. The Chinese I speak will serve as a reminder
to bring my thoughts back to my, to the main theme of the lecture because it's
my native language. But whenever I speak Chinese, I will have explained
everything in English, so if you are not familiar with Chinese, don't worry
about that. I already explained everything in English and then I will speak a
little Chinese, okay?
（儒家思想是最適合白陽時期的哲學，也就是所謂的「儒家應運」。好，另外我也需要讓大家知道，在我的演講中，我會說一些中文，只有一點點。我說中文是用來提醒自己，將思緒拉回演講的主題，因為中文是我的母語。不過每當我說中文時，我都已經先用英文解釋過了，所以如果你不熟悉中文，不用擔心這一點，我都會先用英文說明，再補上一點點中文，好的。）
So, Confucianism is the
philosophy best suited to the White Yang era. We're very familiar with this
term "儒家應運". That's why we choose this topic. We
study the disciples of Confucius. We focus on the disciples of Confucius
because in the White Yang era, Confucianism is precisely the philosophy best
suited to this time. The so-called "best suited to this era" means aligning with
the conditions and mission of this age. For spiritual cultivation today,
Confucian philosophy is the most appropriate, because as cultivators, we still
have to live within our workplaces, right? Within our own family and society.
And Confucianism not only teaches us about the origin of our mind and
nature—Confucius teaches us about 心性 (mind and
nature)—but also 倫理道德 (ethics and morality), but also provides
many lessons on how to get along with others, how to handle affairs, and how to
fulfill our human relationships.
（因此，儒家思想是最適合白陽時期的哲學，我們對「儒家應運」這個詞非常熟悉。這就是為什麼我們選擇這個主題。我們研讀孔門弟子，聚焦於孔門弟子，是因為在白陽時期，儒家思想恰恰是最符合這個時代的哲學。所謂「最適合這個時代」，意思是順應這個時代的契機與使命。對於當今的修道而言，儒家哲學是最為切合的，因為作為修道人，我們仍然需要生活在職場中，對吧？生活在我們自己的家庭和社會中。而儒家思想不僅教導我們心性的本源——孔子教導我們心性與倫理道德——同時也提供了許多關於如何與人相處、如何處事，以及如何盡好人倫綱常的道理。）
Besides, 本來就是這樣 (that is originally how it is), besides,
Dao is meant to be practiced in everyday life, 道在日常. Because no matter how profound or far-reaching the truths we have
come to understand, each of us, we still have to face daily life, and we live
among other people, right? So in our interactions with people, there are
universal principles of human relationships, the truths that hold across every
nation, race, and culture, such as kindness of parents and the filial devotion
of children, 父慈子孝. This kind of principles are universal.
Harmony between elder and younger siblings, 兄友弟恭, and loyalty
between husband and wife, 夫義婦順, and trust
between friends, 朋友有信. All these are universal. So these
principles are universal because they are inherent within our true nature.
（此外，本來就是這樣，此外，道本來就是要實踐於日常生活之中的，道在日常。因為無論我們所體悟到的真理多麼深奧或遠大，我們每個人依然得面對日常生活，並且生活在人群之中，對吧？所以在我們與人的互動中，存在著人際關係的普世原則，這些真理跨越了每一個國家、種族與文化，例如父母的慈愛與子女的孝順，父慈子孝。這種原則是普世的。兄長友愛與弟妹恭敬，兄友弟恭；夫妻之間的道義與和順，夫義婦順；以及朋友之間的誠信，朋友有信。這一切都是普世的。這些原則之所以是普世的，是因為它們本就固有一樣存在於我們的自性之中。）
We don't need to learn, we only
need to be reminded. So they only need to be reminded and awakened.
Confucianism is a philosophy grounded in real life, and it gives a thorough
explanation of these principles.
（我們不需要外求學習，我們只需要被提醒。所以這些原則只需要被提醒與喚醒。儒家思想是一種立足於現實生活的哲學，它對這些原則給予了詳盡而透徹的闡釋。）
I believe that most of us are
familiar with this saying: A true Buddha only speaks about ordinary daily life.
世尊佛只論家常. The first time I read this passage was
when I saw the calligraphy of our 老前人.
（我相信我們大多數人都熟悉這句話：「真佛只論家常」，世尊佛只論家常。我第一次讀到這段話，是在看到我們老前人的書法墨寶時。）
(展示書法字畫：有名山不留仙住，世尊佛只論家常)
This saying: A true Buddha
doesn't speak in lofty theories. Instead, he shows how Dao is lived in everyday
life. A true Buddha does not dwell on supernatural powers or things unseen in
daily life, nor does he often talk about miraculous phenomena, because the
depth of our real cultivation is often revealed, is often seen in how we treat
others and how we handle things in everyday life.
（這句話告訴我們：一位真正的佛陀不會高談闊論玄妙的理論，相反地，他展現的是如何將「道」落實於日常生活中。真正的佛陀不會沉溺於神通或日常生活中看不見事物，也不會經常談論神蹟奇事，因為我們真實修持的功力深淺，往往體現在我們如何對待他人，以及如何在日常生活中處事接物。）
And this saying brings back a
beautiful memory. In the past, when 老前人 and 前人 were still with us, we sometimes went to
Fushan, the place where 老前人 lived, to pay our respects. We would leave
very early in the morning, and by the time we arrived at Fushan, it was usually
past 1:00, and lunchtime was already over because we lived in New Taipei City,
okay? So when we arrived there, it was already past lunchtime, and then we
would quickly go to the temple, perform the arrival ritual, 趕快參駕 (hurry to do the arrival bows), to honor
Heavenly Mother and the Buddhas, and then we went to greet 老前人 and bow, saying, "跟您老參過駕" (greetings to you, Senior).
（而這句話也帶回了一段美好的回憶。過去當老前人與前人還與我們同在時，我們有時會前往福山——也就是老前人居住的地方——去頂禮向老前人問安。我們一大早就會出發，等到達福山時，通常已經過了一點，午餐時間早就過了，因為我們住在新北市。所以當我們到達那裡時已經過了飯點，我們就會趕快到佛堂行參駕禮，趕快參駕，叩拜明明上帝與諸佛菩薩，然後再去向老前人問安、叩頭，說：「跟您老參過駕。」）
And at that moment, we always
found that 老前人 never cared about, never cared much about
formalities or elaborate courtesies. What truly mattered to him, since whether
we were hungry, and he would kindly say, "Go have lunch first" (趕快去看吃飯). Always, every time. He would kindly say,
"Go have lunch first." And it wasn't that 老前人 always ignored formal etiquette; rather,
he was deeply thoughtful and cared about our well-being after such a long,
tiring trip. And moments like this truly embodied the saying: A true Buddha
doesn't speak in hollow or lofty theories (不講一些空洞高調), but
shows how Dao is lived in everyday life.
（而在那個當下，我們總是發現老前人從不在意、從不計較繁文褥節或繁複的禮數。對他來說真正重要、真正關心的，是我們餓了沒有，他總會慈悲地說：「趕快去吃飯，趕快去看吃飯。」每一次都是這樣，他總會慈悲地說：「先趕快去吃飯。」這並不是說老前人忽視正式的禮節，而是他在經過這樣長途跋涉的奔波後，極其體貼並關心我們的身心狀況。像這樣的時刻，真正體現了這句名言：真正的佛陀不講一些空洞高調的理論，而是展現出如何將「道」活出於日常生活之中。）
And why is Confucianism the
philosophy best suited to the White Yang era? Because there is no need to leave
society in this era of universal salvation.
（那麼，為什麼儒家思想是最適合白陽時期的哲學呢？因為在這個普渡的時代，我們並不需要脫離社會。）
In this time of great universal
salvation, there are countless people cultivating Tao. If all these cultivators
of White Yang era were to leave their professions and retreat to remote
mountains or monasteries to practice, then society would no longer have enough
people to keep it running.
So therefore, no matter what
our profession or field, everyone stays at our own post. So we can see two
pictures here. On the left side is a picture of university students from
Tainan, Taiwan, and on the right side are university students from Klang, Malaysia.
They are young students doing volunteer work, cleaning up the beach. They not
only stayed true to their role as students, but also stepped into society to
serve as volunteers and care for the environment, remaining at our posts in the
White Yang era.
And this is what we call
staying in the mundane world while remaining pure and untainted. 這個就是我們常說的「在家出家」。It reminds us that true cultivation isn't
about escaping the world, but about living in it without grasping or becoming
entangled in worldly things. We still go to work, we still go to study, we
still care for our families, but our hearts remain pure, calm, and free. And
that is what it truly means to be aligned with Tao in everyday life.
Since we practice Tao while
staying in society, rather than leaving home and giving up our family and
social roles, or cutting ourselves off from relatives and friends, we must
abide by the ethics of human relationships. And this is exactly why Confucianism
is especially suited to this era.
In the holy revelations, our
Holy Teacher once said, the continued transmission of I-Kuan Tao must be
integrated with the philosophy taught between Zhu and Si rivers.
The Zhu and Si rivers were
located in what is now Shandong Province. 山東省洙水、泗水。During
the Spring and Autumn period, this area was within the territory of the State
of Lu. So it was between these two rivers that Confucius taught and spread his
philosophy. So when people talk about Confucius's teachings and philosophy,
they often use the two characters "Zhu" and "Si" as an
elegant way to refer to Confucianism. 所以老師說的「洙泗之學」就是……洙泗就是一種很優雅的描述儒家的學說、儒家的哲理，洙泗。
In order to…… Holy Teacher
continues to expound, in order to propagate Tao to the whole world, we need to
elaborate I-Kuan Tao's transmission with Confucianism. Because in the world,
people follow many different religions. Some believe in one faith, while others
follow another. Because of these differences in belief and religious
perspective, it is sometimes difficult for people to understand or accept one
another's faith. Yet, no religion denies the teachings of Confucius, for
everyone has parents, everyone has siblings, has friends, and throughout life,
we all live within a web of human relationships. What Confucius taught are the
universal ethics of human relationships, and no one would disagree with these
principles.
Therefore, we must fully
integrate…… Our Holy Teacher wants us to fully integrate the philosophy of
Confucius into our understanding and practice of Tao. As cultivators of the
White Yang era, we may ask ourselves, within the Confucian school, whom should
we learn from?
Probably you might say,
"Of course, we learn from Confucius!" But whenever we think of
Confucius, we are deeply moved by his greatness and the profound depth of his
philosophy, which feels far beyond what we could ever attain. Luckily, we are disciples
of Jigong Living Buddha and Yuehui Bodhisattva. So we can begin by learning
from the disciples of Confucius.
To learn from the disciples of
Confucius, because we are disciples of Jigong Living Buddha and Yuehui
Bodhisattva. As we study and read about Confucius's disciples, their virtues
and their interactions with their teacher, we feel as if the scenes are unfolding
before our eyes, as though they have come alive.
Honestly, I think I have become
a real fan of Confucius's Four Sages, the Ten Eminent Disciples, and the 72
Worthies. 後學覺得讀了這個孔門弟子的這些篇章哦，如果我們深入的話，真的感覺自己變成孔門……孔門的四配、十哲、七十二賢的粉絲啊。我們要做誰的粉絲呢？當然不是當代的一些舞台上的偶像。我們如果能夠做古聖先賢的粉絲，那多好啊，對不對？It is because of their devotion to Truth,
their deep respect for their teacher and Tao（他們的尊師重道，他們對道的
devotion）, and their unwavering self-discipline（他們的自律）, and that they continue to inspire us
deeply.
And when I reflect on myself as
a disciple of Jigong Living Buddha and Yuehui Bodhisattva, I feel deeply
humbled. 跟孔門弟子比起來，後學……後學自己覺得非常的渺小。And
that is why learning from Confucius's disciples feels like the perfect place to
begin learning Confucianism.
And how many disciples were
there in Confucian school? It is said that Confucius had 3,000 disciples, among
whom 72 were known as the Worthies. 三千弟子中有七十二賢。And
according to the records of the Grand Historian, 在這個《史記》當中啊，in The Biographies of Confucius's Disciples, 《仲尼弟子列傳》，there were 77 outstanding disciples. 《仲尼弟子列傳》記載有 77 位，77 賢。Confucius regarded them as especially as
exceptional, and their names were carefully recorded one by one 在《仲尼弟子列傳》的 77 位名單中。Whether the
number was 72 or 77 doesn't really matter. Since our purpose is to cultivate
Tao, rather than to conduct academic research, we don't cling to numbers,
right? We simply follow the tradition that there are 72. 所以 72、77 不重要，因為我們是學道，我們是學道不是研究道學啊，所以我們就 follow 這個傳統：72 賢。
And then, among these 72, there
were also the Ten Eminent Disciples. 72 賢當中有所謂的「十哲」。So
how did the Ten Eminent Disciples come to be? During Confucius's 14 years of
traveling among the feudal states, 14 年周遊列國，when he was
63 years old, he was once on the road between the states of Chen and Cai, 陳蔡之間。The high officials of the two states, out
of selfish motives, they placed Confucius under a kind of house arrest, 把孔夫子等人軟禁，軟禁起來。They confined him and his disciples in a
small house on the outskirts, refusing to let them move freely in or out. It
was during this time that the ten disciples were by his side. They went seven
days with nothing to eat at all, not even a single grain.
Later, when Confucius returned
to Lu, he looked back on those difficult days and said with emotion, 孔夫子說：「從我於陳蔡者，皆不及門也。」"Those who journeyed with me between
Chen and Cai are no longer by my side." And Confucius also grouped these
disciples into different categories according to their strength. In this
passage, Confucius said, 德行：顏淵、閔子騫、冉伯牛、仲弓；In virtue: Yan Yuan, Min Ziqian, Ran Boniu,
Zhong Gong. In speech, 言語：宰我、子貢；In governance, 政事：冉有、季路；And in literature, 文學：子游、子夏。And so, it was from this passage that future
generations recognized who the Ten Eminent Disciples were. 所以十哲就是這樣來的。
In this series, The
Aspirations and Conduct of Confucius's Disciples, we will explore several
stories about some of the Confucius's Ten Eminent Disciples. I will be sharing
them in three parts. The first part is about virtue, because in cultivation,
virtue always comes first.
Why does virtue always come
first? Because 修道培德嘛。Tao itself has no form or shape 道無形無相，but virtue is something people can feel and
see. 那就是德性人家感受得到、人家看得到。That's why for anyone walking the path of
Tao, the first thing we must nurture is virtue. 所以我們都是重德的人啊。Virtue always comes first.
And the second part is about
contributions and achievements. Because when someone accomplishes something
remarkable, everyone can see it. 所以功業表彰這部分也是非常重要哦。It's
like standing on a stage with all eyes upon you. When you achieve something,
when you make contributions, you are like you are standing on a stage, all eyes
upon you and everyone, everyone give you a applause.
So among Confucius's disciples,
there were a few whose achievements truly stood out. And I like to share some
of their stories, too.
And the third part is the most
important. Among Confucius's disciples, who were the torch bearers that carried
the light forward? They were the ones who inherited the mission of the ancient
sages and passed this sacred lamp to future generations.
誰是傳燈者呢？On the left side is an image of the Holy
Revelation: 火炬. This Holy Revelation was bestowed through
Patriarch Bodhidharma，是達摩祖師 and our Holy Teacher Jigong Living Buddha 共同完成的一篇聖訓。In this revelation, a torch appears. This
torch represents the transmission of the Heavenly Mandate passed from one
generation to the next, and shining through the ages.
So now, let's move into the
main topic. We'll begin with the sages who were known for their virtue. I have
intentionally made this slide black and white, and then slowly, very slowly,
little by little, the sun begins to rise.
If we cultivate Tao and nurture
virtue, we can gradually transform this world. Once full of selfishness and
indifference, through us, the cultivators of the White Yang era, the world will
slowly, gently, and little by little become warmer and brighter.
And this is a gradual process.
It does not happen all at once. Virtue cannot be cultivated overnight, 德性不是一個晚上就修成的. It takes patient, steady nurturing little
by little. A little more tolerance each day, and a little more understanding
along the way.
Now, among Confucius's
disciples, there were especially renowned for their virtue. Three, three
disciples were especially renowned for their virtue. The first was 閔子騫. The second was 冉伯牛, and the third was 仲弓.
You might be wondering, weren't
there four disciples known for their virtue: 顏淵、閔子騫、冉伯牛、仲弓啊? And why is 顏回 not mentioned
here? It is because Master 顏回 will appear at
the end as the torch bearer who carries the light forward. So let us begin with
閔子騫, 冉伯牛, and 仲弓.
閔子騫. The story of 閔子騫 is recorded in this passage. Confucius
said: "How truly filial 閔子騫 is! No one
ever finds the slightest fault in what his parents and brothers say about
him." 孝哉閔子騫！人不間於其父母昆弟之言。Confucius meant, the praise his parents and
brothers gave him was so genuine that no one could find any gap. Notice
"gap" here. No one could find any gap to question, to question
whether it's true or not, because every word they said was truly deserved.
閔子騫
And he was, the title "子" is a respectful form of address used
by later generations. So in Spring and Autumn era, he wasn't titled as "子". Only Confucius titled as "子", and 曾子, and 有子, but 閔子騫 wasn't titled
as "子" during Spring and Autumn era. This
title was used by later generations to honor him.
Among Confucius's disciples, he
was one of the Ten Eminent Disciples, 十哲之一. Highly
esteemed for his moral character, 德行科, and personal
cultivation. Like 顏回, his virtues continue to be admired and
celebrated today.
Why was he praised by his
parents and brothers? 子騫 lost his mother at a very young age. His
father remarried so that he would have a stepmother to care for him. However,
after the stepmother had two sons of her own, she began favoring them and
mistreating 子騫. Despite the unfair treatment, 子騫 chose not to tell his father, because he
didn't want to create tension between his parents.
And one winter, the stepmother
pretended to make him a cotton-padded jacket. But instead, she filled it with
reed flowers. One day, while 子騫 was driving
his father in a carriage, he was so cold and weak that he lost control of the
reins, causing the carriage to slide into the roadside ditch. His father was
very angry, was furious and struck 子騫 with a whip.
But the moment the whip landed, the coat split open. And instead of cotton, it
was stuffed with reeds.
So we can see the picture here.
Here is a comparison between cotton flowers and reed flowers. We can see the
reed flowers cannot keep people warm, cannot give us any warmth. And right
then, his father understood everything. The father's heart broke, shocked,
ashamed, and filled with remorse. He even thought about divorcing his wife.
But in those days, once a woman
was cast out, 如果一個女子被……被休的話, she would
have nowhere to go and no way to survive, 就不曉得要往哪裡去了. At
that moment, 閔子騫 knelt before his father and begged him not
to send her away. He said, "When mom is here, only I am cold. But if she
leaves, all three of us will be left alone." His words moved his father
deeply. So the father chose not to divorce his wife. And the stepmother,
touched by 子騫's kindness, regretted everything she had
done, and from that day on, she treated him with real warmth and care.
The heart of 閔子騫. When the night is quiet and still, and we
read this story again—I'm, I'm sharing my experience—and even though it is so
old, it's a very old story and very familiar story, we still cannot help but
shed tears. We do not even fully know why. Each time we may be deeply moved by
the purity of his filial heart.
Usually a child so young, when
mistreated, would naturally feel some resentment or hurt. He might think,
"Why is this happening? Why is this so unfair? Why?" Yet 閔子騫 had none of that in his heart. Perhaps he
did not even know what forgiveness meant, 也許他根本不曉得什麼叫做原諒。只是因為他的內心沒有仇恨的種子。It was simply that no seed of hatred ever existed in
his heart.
And because of that, kindness
flowed from his heart naturally. When he realized that his stepmother would
have nowhere to go, he immediately knelt down and begged his father to let her
stay. And this plea not only allowed his stepmother to remain, it also allowed
his father to calm his heart with dignity, 讓她爸爸也有台階下. And in
that moment, the family was made whole again.
Virtue without a flaw, I, I
love this. Confucius said, "How truly filial..."
閔子騫之德：人不間於其父母昆弟之言
How truly filial 閔子騫 is! The praise his parents and brothers
gave him was so genuine that no one could find any gap to question it. 他的爸爸跟他的繼母，還有他的兄弟對他的稱讚，外人無法見縫插針，這真的是很不簡單。There was simply no place for doubt to
enter, because he truly deserved every word they said.
So here, the word "人不間於其父母昆弟之言". The word 間, "間" means a
gap or crack. It's like when chairs are placed tightly side by side, no matter
how close they are, no matter how tightly things are held together, there is
always a tiny gap somewhere. But 閔子騫's virtue had
no cracks at all. No one could find any gap, means that the praise his parents
and brothers gave him left no space for outsiders to criticize. His virtue had
reached a state of completeness.
孝心感化：至德化解家庭危機
We believe it was his deep
tolerance and compassion that moved his stepmother so profoundly, and also
touched her two children. Because of him, the whole family was united again,
and this is the power of virtue.
Even though he lived more than
2,500 years ago, his story still touches our hearts today. And whenever the
night is quiet and still, and we read this story again, a wave of emotion rises
within us, and we find ourselves moved to tears. That is the nature of true
virtue.
The nature of true virtue: the
true virtue travels through time, still reaching our hearts today. And 閔子騫's virtue was not only seen in his filial
devotion, his heart was free from the desire for high status or personal gain. 閔子騫不是只有孝順聞名而已，而他淡泊名利。The Analects records a story that reveals
this very clearly.
淡泊名利：辭官遠引示尊師重道
我們先講魯國有三家——The three clans of Lu. In the state of
Lu, there were three powerful clans: 孟孫, 叔孫, and 季孫. The Meng, the
Shu, and Ji. They held high positions and great influence. Among them, 季孫最厲害了. The Ji clan was the most powerful. At
that time, it was led by 季桓子, who held the actual political authority
in the state of Lu.
And one day, 季桓子 invited 閔子騫 to serve as the magistrate of 費 county. 要作……季桓子邀請閔子騫去費縣，費縣當那個等於說縣長、縣宰，主宰的宰，縣長的意思，最高領導者的意思。By all means, it was a highly respectable
post with status and generous rewards. 這當然是一個高官啊，收入一定很豐厚啊，地位崇高啊。
But 閔子騫 simply replied gently. He said:
"Please decline it politely on my behalf." He then added: "And
if they come again to ask, tell them they will find me above the 汶 River." So 季桓子 did not meet 閔子騫. 閔子騫 asked someone
else to answer 季桓子's invitation, to decline 季桓子's invitation. So he said: "Please
decline it politely on my behalf, and tell them don't come back. If they come
back, then they will find me above the 汶 River（汶水之上）."
The original text is here: The
head of Ji clan appointed 閔子騫 to serve as
the magistrate of 費. 「季氏使閔子騫為費宰。」 閔子騫 replied: "Please decline it politely
on my behalf." 「閔子騫曰：『善為我辭焉！』」 "And if they come again to
ask..." 「如有復我者……」 "...tell
them they will find me above the 汶 River." 「……則吾必在汶上矣。」
守道不仕：優雅而堅定的拒絕
Now we need to understand the
context, the background: Confucius and 季桓子. 閔子騫's words to us are really very beautiful,
as beautiful as poetry. Because at that time, Confucius was about 55 years old.
Confucius devoted himself to the well-being of the people, but 季桓子, on the contrary, was focused on
preserving his power and position. 孔夫子是愛國愛民，季桓子剛好相反，為自己的權力在奮鬥。And their hearts were directed toward different
things, so naturally they could no longer walk the same path, and Confucius was
preparing to leave the state of Lu. 所以孔夫子要離開魯國，很大一部分的原因是因為季桓子掌權，然後一個是自私，一個是愛國愛民，理念不合，孔夫子就離去，就開始周遊列國。
As a devoted disciple of
Confucius, 閔子騫是這麼樣的一個忠誠的弟子，how could 閔子騫 accept a position from someone whose values were so different from
those of his teacher? 他怎麼可以接受一個價值觀跟他老師如此不合的人的邀請呢？當然不行啊，對不對？So he chose to decline the offer. Out of
respect for his teacher, and with a sincere heart for Tao—尊師重道啊—he would rather give up the opportunity
for a high office and generous reward. 尊師重道故，放棄了名位，放棄了豐厚的收入。
Yet when he declined, he did
not speak a single harsh word. He had every reason to look down on 季桓子. After all, he refused wealth and high
rank without hesitation. But he did not show disdain, nor did he criticize. 但是他口不出惡言，這個才是看起來很高雅的地方。He simply said: "Please decline it
politely for me（善為我辭焉）。" 他並沒有說跟他說 NO，他並沒有這樣講。"Please decline it politely for me,
and if they come again to ask, tell them they will find me above the 汶 River." And this gentle and
respectful speech was the reflection of his virtue. 所以是這麼樣的優雅，這麼樣口不出惡言，這麼樣的有德行。
汶水之界：立場鮮明的退隱宣示
那我們談一談，汶水到底在哪裡。So where is the 汶 River, and what is the meaning of
"above the 汶 River"（汶水之上到底什麼意思）？The 汶 River lies
between the state of Lu and Qi. 汶水是魯國跟齊國當中界線的那一條河流。Lu
was to the south（魯在南邊），Qi was to the north（齊在北邊）.
The phrase "above the 汶 River" can be understood in two ways（可能有兩種解讀）. One is that he would live in seclusion
along the river bank. 一個解讀就是說他會在那個汶水的邊岸上隱居（live in seclusion）. The other is that he would cross the
river—另外一個解釋就是說，以地圖來講，齊國在北邊嘛，北邊在地圖就是在上面嘛—so he would cross the river and take
refuge in the state of Qi. 他的意思是說，不要再來找我，再來找我我就到齊國去了，大概就這個意思。In other words, if they came again to ask for him, he
would no longer be in the state of Lu.
Such a response was both gentle
and firm. 很堅決但是很溫和。This was 閔子騫, a man who truly honored his teacher（尊師）, and placed virtue above status and wealth（重德啊）!
漆雕開之純真：慎重面對仕途
漆雕開
His character is remembered
through a brief yet precious passage in The Analects. Confucius encouraged 漆雕開 to take up an official post. 漆雕開 replied: "I'm not yet confident that
I can fulfill this responsibility." And Confucius was pleased. 「子使漆雕開仕，對曰：『吾斯之未能信。』子說。」
那孔夫子高興什麼呢？This passage is very short, yet profoundly
beautiful. Confucius hoped that disciples with ability and virtue would serve
in government（孔夫子並不是反對弟子做官，也很希望有才德的弟子能夠做官）, so that they could bring benefit to the
people（因為好官人民才有福利嘛，對不對）. He was not opposed to holding office.
慎重仕途：孔子喜悅的原因
In fact, he encouraged his
disciples to take up public service. 其實他是鼓勵弟子做官，但是為什麼？So
why then was Confucius pleased when 漆雕開 declined this
position?
Later scholars suggest three
reasons. 那後代學者就推測，First, 可能有三種原因：First, 漆雕開 held very high expectations for himself.
He believed that only a person whose virtue and character were truly mature
could take on such a responsibility. He felt that he had not yet reached that
level, so he chose to decline with humility. 他就覺得他還不夠。
Second, 第二個可能：He felt that his personal cultivation was
steady while living as a commoner, but if he were to enter the world of
politics too soon, the pressures and temptations there might unsettle his inner
peace and hinder the growth of his virtue. 第二可能就是，他覺得他當一個老百姓，他的心性很穩定；如果進入官場，可能經不起壓力跟誘惑，那可能心性會不穩。
Third, he valued inner virtue above rank and status. He was not eager for position or reputation. 第三個原因就是他根本淡泊名利。He would not rush to accept office simply because it was offered. And that is what pleased Confucius. 這就是孔夫子高興的原因。Confucius was pleased that his disciple placed virtue before fame, and character before position. 把德性放在名聲之上，把品格放在地位之上。He was not rushing toward office, he was tending to his heart; he was not chasing reputation, he was cultivating virtue, and that is what made Confucius truly happy.
德行科弟子：冉伯牛與仲弓
Tonight, in the section on
those renowned for their virtue, we plan to introduce three disciples among the
ten eminent ones who were especially distinguished for their moral character.
And we have already spoken about 閔子騫. And because 閔子騫 was known for placing virtue above status
and wealth, we also introduced 漆雕開, one of the
72 worthies who had the same sincere heart. Now we will continue with the other
two in this virtue category. 接下來我們要介紹另外兩位在德行科的弟子，在十哲當中另外兩位在德行科的弟子，就是冉伯牛 and 仲弓。
Speaking of 冉伯牛 and 仲弓, they were from the same clan. 他們是同一個家族，同一個宗族。冉伯牛's personal name was 冉耕, 姓冉名耕, and his courtesy name was 伯牛, 字伯牛. 仲弓, 姓冉名雍, known as 仲弓, was also of the 冉 clan, 也是冉氏的宗族. And in addition, among the ten eminent disciples, there was also 冉有, 十哲中還有一位冉有, who was skilled in governance and public affairs. 就是政事有名的，冉有有紀錄，冉有。We will introduce him later in the section on contributions and achievements. 我們在下一部分，政事表表現那部分我們會介紹。And all three belong to the 冉 lineage. 這三位同屬同一個宗族。To have three members of the same clan counted among the ten eminent disciples was truly remarkable. 真的很不簡單。
冉伯牛之疾：孔子深沉的痛惜
冉伯牛
Let's begin with 冉伯牛. 冉伯牛, named 冉耕, courtesy name 伯牛, he was born in the state of Lu. He was seven years younger than Confucius. He was one of Confucius's ten eminent disciples, known especially for virtue and moral character, 德行科. Among the three disciples of 冉 lineage, 在三位十哲列位居十哲中的冉氏家族中，冉伯牛是最年長的, he was the eldest. He was widely respected for his virtue.
But unfortunately, in The
Analects, there is only one brief passage about him. 就是當他生病的時候了：When 伯牛 was ill,
Confucius went to see him and held his hand through the window. 伯牛 had fallen gravely ill. This tells us that
Confucius did not enter the room, but reached through the window to hold 伯牛's hand.
Why did Confucius hold his hand
through the window instead of entering the room? There have been many
explanations across history, but we will take a balanced one. In ancient times,
visiting someone who was ill was not taken lightly; it was done with care, with
propriety, and with consideration for the heart. And even now, we still feel
the same way. 現在也是一樣，探病是一件很莊重的事。
And when a disciple was already
near the end, 生命快要結束了，一個弟子這樣的話, Confucius would not want him to feel that
his life was coming to an end. Because when someone was extremely ill in
ancient times, if an important elder or teacher entered the room, it often
implied the family is preparing for the final farewell. So if Confucius entered
the room, 冉伯牛 might think, "Oh, the Master has come
to say goodbye, and my time must be near," and this could create emotional
despair in someone who is already so weak. But if Confucius remained outside
the room, the visit would become gentle, restrained, and not final. So
Confucius remained outside; he did not enter the room. Also, the teacher would
not want the disciple's suffering face to become the final memory of him. 他也不想說弟子的最後的病容，變成他最後的記憶。
So the teacher stayed outside,
for his sorrow was too deep to face the disciple directly. And still, Confucius
reached through the window and took his hand. His love was too deep to let the
hand go untouched; his grief was too heavy to meet his eyes, so that's why he
stayed outside.
And Confucius held his hand and said, "He is leaving us. This must be fate." He then added, "Such a person, and yet he has such an illness! Such a person, and yet he has such an illness!" 「伯牛有疾，子問之，自牖執其手，曰：『亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！』」 This repetition comes from a sorrow so deep that the words cannot continue. It means, how could someone so good, so gentle, so full of virtue, suffer a sickness like this? Confucius was not questioning or accusing Heaven; he was sad because such a good disciple was suffering, and he could not protect him.
修道與因果：白陽期的殊勝恩典
From this passage, we see a
truth: even the disciples of great sages are not exempt from illness. Our Holy
Teacher has reminded us: the Tao we cultivate is not a path that guarantees a
life without hardship or sickness. 老師也曾經提醒我們，我們修的不是無災無病之道。
Cultivating and propagating Tao
does not mean we will never suffer, and even the disciples of great sages may
experience illness. And in ancient times, even someone as great as Confucius
could not change the fate of his disciple. 但是呢，在紅陽期，即便是聖人如孔夫子呢，對於他的這麼有德行的弟子得重病，也是無能為力啊。In those days, there was not yet the great
salvation; there was no opportunity to widely accumulate merit to resolve
karmic debts.
As cultivators in the White
Yang era, we are truly blessed. We are able to accumulate merit and cultivate
virtue, and we can dedicate that merit to those karmic creditors connected to
us. Our Holy Teachers stand between us and our karmic creditors, shielding us
from the suffering we are meant to bear. They intercede for us with sincerity
and compassion, earnestly asking those karmic creditors to forgive us, and they
help determine how the merit we have cultivated can be given to repay our
karmic debts. 在白陽期我們可以行功立德，而且老師師母就站在我們跟我們的冤親債主跟我們之間，幫我們擋住，而且還幫我們求情。
So I believe most of us are
familiar with this painting. This painting was created by an Indonesian artist
who is able to see what our physical eyes cannot see. After attending the Tao
seminar, he returned home and painted what he had witnessed. In the center are
the Tao members. We can see the four Dharma Protector Lords, 四位法律主, leading the heavenly guards surrounding
us and keeping us safe, and around the outside are the karmic creditors of the
Tao members.
仙佛慈悲與冤親債主
Here are the karmic creditors
of Dao members accumulated over many past lifetimes. And above, Buddhas and
Bodhisattvas are bestowing their blessings upon us. But we can see two empty
lotus thrones. Here are two empty lotus thrones.
These thrones belong to our Holy Teacher, 師尊 and 師母. Although their lotus thrones are high and exalted, they do not remain there. Instead, our Holy Teachers descend from their lotus thrones, kneel before our karmic creditors, and earnestly plead for us.
行道化病與老前人的顯化蹟象
That is why, in our Dao
community, we have witnessed many profound transformations. When a Dao member
sincerely cultivates and propagates Dao, even illness once believed to be
incurable can be healed. We have also heard many such stories, and one of the most
well-known examples is our 老前人.
In his younger days, in his
younger years, he suffered from third-stage tuberculosis, which was a disease
that had no cure at that time. And one time, 老前人 attended a Dao class. At the very end of the final session, our 濟公活佛 descended and said, "You have done,
you have all done very well. Your hearts are sincere and true. Heavenly Mother
is pleased. No matter what illness you may have, take a bite of the offering on
the Heavenly Mother's altar with sincerity and reverence, and your illness will
be relieved."
老前人 quickly went forward and took a bite of
the vegetable offering. It happened to be winter at that time. The moment the
food entered his mouth, he felt a cool sensation spread through his entire
body. Normally, cold food is not suitable for someone with tuberculosis, but at
that moment, a miracle took place.
Holy Teacher then said, "You are doing Heaven's work. A small illness like this is nothing. Your life rests in Heaven's hands. Even if death draws near, Heaven can bring you back." Upon hearing these words, 老前人 made a vow in his heart. His vow was like this: "If this illness is cured, I will devote my whole life to carrying out Heaven's mission." From then on, by the grace of Heaven, his illness gradually improved day by day.
承接天命與發願修辦
Here is a picture of early
pioneering photo in Taiwan: 老前人 with the
esteemed senior pioneers.
Because of this miracle, 老前人 devoted his entire life to propagating
Dao, bringing Dao to Taiwan and eventually to the whole world. And because of
his devotion, we are here today, continuing the sacred work entrusted to us by
Heaven, generation after generation.
When we think of how virtuous 伯牛 was, and how Confucius could only take his hand and sigh: "This is fate."（當我們想到伯牛那麼有德性，而孔老夫子只能握住他的手說：「哎呀，這是命啊。」）We realize how fortunate and blessed we are.（我們就可以了解我們是多麼的幸運與幸福。）So while we can still walk, while we can still speak, while we can still serve, this is the time to cultivate virtue, to establish merit, to repay the grace of Heaven, and to fulfill our vows.
弟子冉雍（仲弓）的出身與德行
So in the part where we talk
about those who are renowned for their virtues, we have already looked at 閔子騫, 漆雕開, and 冉伯牛. Now, let's continue with the next
disciple, 仲弓.
冉雍
雍也可使南面：具備仁君之德
仲弓 is especially well-known because in Book 6
of the Analects, the very first passage begins with Confucius praising him. 仲弓之有名，就在《雍也篇》的第一章就是篇講「雍也可使南面」。The Master said: "雍可 fulfilled the role of facing south,"
which means being a ruler. Confucius praised 冉雍（仲弓）, he said that 雍 had such
excellent moral character that he would be worthy to be a ruler.
Then, why "facing
south" meant holding the position of a ruler? In ancient China, a ruler
sat facing the south during court.（在古中國，國君上朝的時候是面向南方。）Because
in the Five Elements, the south symbolizes light（五行當中，南方丙丁火）, warmth, and life—all qualities associated with
Heaven's virtue. So facing south meant the ruler faced the sun, representing
that he governed with brightness, benevolence, and openness. It also meant that
he turned his attention toward the people who lived in the lands to the south
of the imperial palace.
所以「南面」，一方面是指面向南方朝著太陽，一方面是指人民是住在皇宮的南方，面向人民。So this gesture wasn't just physical; it symbolized the ruler's duty to enlighten and nurture his people, just as the sun shines upon all living things. In the Book of Changes（在《易經》裡面）, there is a saying: "The sage ruler faces south to listen to the world, turning toward the light to govern in the radiance of virtue."（「聖人南面而聽天下，嚮明而治」。）
「南面」之意與孔子的亂世期盼
Regarding this passage, there
have been different interpretations throughout history. Some scholars explain
that in ancient times, not only did rulers sit facing south when holding court,
but government buildings were also constructed to face south. Therefore, facing
south does not necessarily mean actually being the ruler of a state; it simply
symbolizes serving in government.（就是有的學者說，朝向南方，政府的建築都面南，所以「可使南面」不一定指去當國君，可以說是去朝廷服務吧，就這樣子。）
但是呢，其實在《論語》中（In the Analects）, Confucius uses very precise language.（其實孔老夫子用字是很精準的。）南面就是南面。When he meant "this person is suitable
to work in government,"（當孔老夫子說某一個弟子適合從政、適合為政府服務時），he used the phrase "從政". He did not use "南面".「南面」只有用在仲弓身上，所以這個就特別的、很特別的地方。
But for 冉雍, Confucius used something much greater:
"雍也可使南面"（Yong could be
one who faces south）. This did not simply mean being a minister
or an official; this meant he had the virtue of a ruler. He had the character
to lead with 仁（benevolence）. If he were entrusted with authority, he would govern with benevolence
and justice. Among all the disciples, only 冉雍 received this
praise. Confucius was not talking about talent or skill alone; he was pointing
to moral worth, the inner quality that allows a person to guide others. So the
key idea was: 冉雍 possessed the virtue of a true ruler, one
who could ease the suffering of the people.（孔老夫子講「可使南面」，不是在講他的才華、他的領導統御，主要是講他的德行。就指他的德行可以讓人民不要再受苦了。）Confucius deeply hoped that such a ruler
would emerge during the chaotic Spring and Autumn period.
Of course, Confucius did not mean that 冉雍 should actually become a ruler.（當然孔老夫子不是說冉雍要去當國君，那變成篡位了，那不可以。）Because in that era, rulers inherited their positions. It was impossible, since the rulers in that era inherited their positions. But this passage conveys Confucius's earnest hope. During the turbulent Spring and Autumn period, those who suffered most were not the officials or the rulers, but the common people. Confucius sincerely wished to ease their suffering and deeply hoped that those in power could treat the people with kindness. Therefore, he longed for the rise of benevolent rulers.（所以在亂世，孔老夫子很希望仁君能夠出現。）
一、 仲弓的德行與出身
他發現仲弓的德德行，可以作為人君的表率，所以他說「雍也可使南面」。
So in this regard, Zhonggong
was truly honored. By Confucius' standard, Zhonggong's virtue could serve as a
model for a sage ruler.
We just talked about how in
ancient China, if someone wanted to become a ruler, he first had to be born
into a royal family.
在古中國要成為一個國君，一定要生長在 royal family。
However, Ran Yong was the only
one whom Confucius regarded as virtuous enough to serve as an example for a
sage ruler. So what kind of family was Ran Yong born into?
那麼冉雍的家庭是什麼呢？
The next passage we'll look at
is a very well-known one in the Analects. It highlights Ran Yong's noble
character which shone despite his father's misconduct, and serves as an
inspiring reminder that a person's achievements in life is not determined by birth
or social status.
下面一張就是很鼓勵人心，冉雍的、仲弓的德行與他的出身背景、與他父親過去的錯誤無關。
二、 犁牛之子與山川之神
The Master said of Zhonggong: "The offspring of a plow ox, reddish and horned, even if one wishes not to use it for sacrifice, would the spirits of the mountains and rivers reject it?"
子謂仲弓曰：「犁牛之子，騂且角。雖欲勿用，山川其捨諸？」
A plow ox is a working ox used
for farming. As long as it is strong enough to pull the plow, its coat color
doesn't matter. And usually such working oxen have mixed-color hair, and which
means their bloodline is not pure. However, if one of these oxen happens to
give birth to a calf with a bright reddish coat and well-shaped horns, as the
saying goes, "the offspring of a plow ox, reddish and horned."
Reddish describes the pure and
shining color of the ox. And "horned" means that its horns are
well-formed. Together, implying "騂且角" implies
a strong, dignified, and fine-looking animal.
Such an ox is suitable for
offering sacrifice to the spirits of mountains and rivers. Yet, most people
would think that because it was born from a plow ox, its lineage is too common
or impure, and therefore unworthy of ritual use.
So Confucius said, "Even
if one wishes not to use it, would the spirits of the mountains and rivers
reject it?"
所以長得這麼好，是非常適合來祭拜山川之神。但我們這邊不是講吃文吃素，這只是一個比喻。人們有偏見，認為說他不是純種，但是孔子是說，即便人們有偏見，但是大自然、山川之神怎麼會捨棄他呢？
So this means even if humans look down on it, 即使人們輕視他，and refuse to use it, 不重用他，the divine powers of nature, 但是大自然的神聖的力量，would not forsake such a fine ox, 也不會放棄他。
三、 德行勝於出身
So this statement is a high
compliment and reassurance from Confucius to his disciple, Zhonggong, who was
widely respected for his virtue despite coming from a humble, even disreputable
family background. Zhonggong's father was known as a man of poor moral
character and bad reputation. The "plow ox" mentioned here actually
refers to Ran Yong's father.
所以這個「犁牛」指的是仲弓的 father。But Ran Yong
himself was different. He was known and respected by everyone for his virtue.
In essence, the passage
expresses Confucian view that a person's family background and social status
does not determine their true worth, just as a pure and noble ox can be born of
a humble plow ox. It tells us that a cultivated true virtue, manifested through
sincere efforts and selfless dedication, will in time be recognized by Heaven.
所以講這麼多，簡單講就是你好好修、好好辦，即使人們不認可你，老天了解你、老天認可你就好了，意思就這樣。
四、 仲弓問仁與出門如見大賓
And then we will share another
passage, very famous passage, 仲弓問仁 (Zhonggong
asked about ren).
Regarding Zhonggong, there is
another very famous passage in the Analects called "Zhonggong Asked About
Ren". When did he ask this question? It was after Confucius had finished
his travels among the various states and returned to Lu.
仲弓問仁是什麼時候問的？就是孔夫子68歲的時候，周遊列國回國之後，而仲弓39歲（And Zhonggong was about 39）. By then, Zhonggong had become the
steward, the chief administrator of the influential Ji clan. 那個時候仲弓作為季氏的家宰，是一個很大的官。
We already know that Ji clan
held great political power in Lu. So the steward of their estate was considered
a very important official.
And then, Zhonggong asked about
the meaning of ren.
The Master said: "When you go out, behave as if you were meeting an honored guest. When you assign tasks to the people, do so as if you were conducting a grand ritual."
仲弓問仁。子曰：「出門如見大賓，使民如承大祭。」
Confucius told Zhonggong that
since he held such an important position, the steward of Ji clan, so whenever
he went out and met people, even ordinary commoners, he should treat them with
the same courtesy and respect as if they were honored guests. And when he
assigned tasks to the people, he should do it with the same reverence and
carefulness as if conducting a grand ritual.
就是他身為這麼高官，他只要出門看到人，不管看到什麼人，即使是平民老百姓，他都要把他們當作是一個尊貴的貴賓這樣子來對待。然後他要指派人們去做事，他要用一種好像在祭天或祭祖那樣子恭敬的心來安排人民、來發落事情。這個就是代表他對人民要尊重。
五、 居高位者的仁心與微小的惡念
For someone in a high position,
this is really not easy. The higher a person's status is, the more respect he
naturally receives from those under him.
官越大，官威越大，對不對？這是很困難。If he can still show respect in return
toward people of lower status, that is truly remarkable.
Why did Confucius teach
Zhonggong in this way? It was due to Confucius' profound compassion for the
people. As we all know that the people of the Spring and Autumn period lived
difficult lives, largely because those in power were not benevolent. But why do
people in high positions fail to treat those they govern with kindness?
春秋時代人民痛苦，就是居高位者不仁。And it often begins with a single thought
of neglect or carelessness. What starts as a tiniest thought can eventually
grow into unchecked cruelty.
那居高位者為什麼不仁呢？往往是因為對人民瞧不起。即便是一念的 "a single thought of neglect or
carelessness"，可能導致到後來不由自主的、自己都不自知的為什麼做這種事情。
For example, we sometimes see
news stories about a young man coldly mistreating a small animal, 有時候新聞有這樣的事蹟，or we see a schoolchild bullying a
classmate until the victim feels they have nowhere to turn. And whenever we see
such stories, we cannot help but ask: how can anyone do something so cruel?
In reality, even the most cruel acts can be traced back to a single careless or dismissive thought toward the victim. For instance, the young man looks at a dog or cat and sees it as unimportant and insignificant. When he is in a good mood, he may pet it or play with it; but when he's not, he may do things that are shockingly cruel. In the same way, when an official looks down on the people, does not value their well-being, and fails to respect them, he may eventually end up doing things that are deeply harmful.
孔子對仲弓的教誨與尊敬人民的精神
就是後學舉一個例子，就是新聞有時候會有那種有人虐待小動物啊，那為什麼這種事情做得出？那就是肇因於他對小動物會瞧不起，高興的時候可以跟牠玩，不高興的時候就霸凌牠。高官也是一樣，如果高官對人民瞧不起的話，有時候做出讓人民受到傷害的事，他卻渾然不覺，因為他根本不把人民的福祉放在心上。
所以孔老夫子才會告訴仲弓這個高官，要尊重人民。That is why Confucius reminded Zhonggong
again and again: "Whenever you see someone, treat them with the same
courtesy as you would an honored guest. And when you assign tasks to the
people, do it with the same reverence and carefulness as if you were conducting
a sacred ritual."
Because Confucius knew that a
high official can develop genuine care for the people only when he first holds
deep respect for them. And why is that? A high official stands far above
ordinary people. From such a high position, it is easy to look down on others. 因為地位越高，就很容易看地位低的人不在眼裡。Because they feel superior and even ignore
what the people are going through，看不見人民的痛苦。But the
well-being of the people often depends on just one thought in the high
official's mind. 權力越大，他一念之間就可以決定人民的幸福與否。So if he has even a little arrogance，一個高位者如果有在一點點霸道、傲慢（arrogance），he may harm the people without realizing it. Only with a heart of
respect can he balance the gap in status, and only with that respect can true
care grow naturally.
When someone in a high position truly respects the people, he will not dare to act carelessly, he will not speak harshly, and he will not make decisions that ignore their suffering. Respect makes his heart soft，他尊重別人的時候，他的心就軟了，and care grows from that shortness.
領導者的謙遜與真實權威
The higher you rise, the more
humble you must be. Confucius wanted his disciples to understand this: The
higher your position, the more humble you must be. The greater your authority,
the more carefully you must protect those under you. 我想大家都記得《大學》裡頭有這麼一句：「為人君，止於仁。」做為國君，他唯一要做的事就是護持住他的人民。
So, only then can the leader
become a blessing to the people, not a burden. If a high-ranking official can
truly care for the people in this way, the people will be blessed, and this is
the compassion of Confucius. 孔老夫子的慈悲就是這樣，the
compassion that arose from seeing how deeply the people suffered.
但是有一個問題，a common question about leadership: We
admire how Confucius taught his disciples that the higher your position, the
more you must respect the people. But some of us might wonder, if leaders are
supposed to respect the people even more as they rise to higher positions, then
how are they supposed to lead?
所以我們會覺得，如果你的位置越高，你要越謙卑，那你怎麼領導人呢？不是要立官威讓下面的人害怕，才能領導嗎？一般人有時候會有這個問題：How are they supposed to lead? If the
people under us are not afraid of us, how can we guide them effectively? 那怎麼能夠有效領導呢？
Leadership: Fear or respect?
True leadership does not come from fear. When people fear you, they work only
when you are watching. They hide their mistakes, they avoid responsibility, and
they focus on protecting themselves instead of helping the team. This is not
leadership; this is control.
Respect creates real authority.
When a leader respects others, the team feels safe. They become open, they dare
to speak the truth, and they are willing to carry responsibilities together.
Respect builds trust, and trust gives a leader true authority—not authority
from position, but authority from character.
Respect creates trust. Trust
creates influence. Influence leads to lasting leadership. On the other hand,
fear creates silence. Silence creates resistance. Resistance leads to
leadership collapse.
People may fear your position, but they follow your virtue. A leader who is feared controls people; a leader who is respected inspires people. Fear makes people obey for a moment; respect inspires them to follow for a lifetime.
己所不欲，勿施於人
So, the essence of Confucius'
teaching is this: When a leader honors the people so genuinely, when you
cherish them just as you would cherish your own parents or older brothers and
sisters—就是一個領導者他對人民如此地尊敬，就好比尊敬自己的父母、兄長一樣—then naturally, there is no space in your
heart for causing harm. 自然在心裡頭就沒有任何的空間可以產生說「我要傷害人民」，就不可能這樣產生了。
And once we have this heart,
another principle follows very naturally: 旦有這樣子的心境，自然而然就「己所不欲，勿施於人」了。Another principle follows very naturally: Don't place
on others what we ourselves would not want to bear. That's why Confucius
continues to expand: "What you do not wish for yourself, do not do to
others."
Thus—因而、因此—whether in the state or within the household, there will be no resentment. A person who leads with this kind of respect creates harmony at home and harmony in society. There is no resentment, only mutual trust and warmth.
結語與致謝
So, Confucius has said
everything. How did Zhonggong reply? 仲弓的回答，其實跟顏回在上一段的回答是一樣的，但今天我們不講顏淵問仁。顏回也是這樣回答：Though I'm slow to comprehend, I ask to
devote myself to these teachings.
仲弓用中文回答的原文意思是「請事斯語矣」。即便我沒有辦法了解，但我願意侍奉——I ask to serve，侍奉這句話，非常非常的尊重。即便我可能德性不配到這麼高，但我願意很謙卑地侍奉這句話。「請事斯語矣」，I ask to serve these words. Before that, he
said he is not clever and his understanding is limited, 他說「雍雖不敏」。Yet right after that, he says he wishes to
serve these teachings. This shows his deep humility, sincere respect, and a
heartfelt willingness to follow what the Master has taught.
Through the conduct and virtue
of the four great disciples of Confucius, we return again and again to one
truth: Virtue always comes first. 德性第一，崇德。Because
Dao has no form, but virtue is visible; Dao has no shape, but virtue is felt.
冉伯牛的疾病提醒我們：Even virtuous cultivators were not exempt
from karma. 我們修的不是無災無病的道。But in the White Yang era—在白陽期不同—our holy teachers protect us and plead for
us, giving us countless opportunities to build merit, to repay our karmic debts
in this time of final salvation. With such immense grace upon us, how could we
not cultivate and propagate Dao with even greater sincerity to repay the grace
of Heaven and the virtue of our Holy Teachers?
We have now completed six
sessions of our selective readings from the Analects. All the recordings are
available on YouTube, and the QR code here will take you to the podcast for
this entire series. So, whenever you have time, you are very welcome to watch
the videos and review the lessons.
And that's all for tonight. If I have made any mistakes, I sincerely ask for forgiveness from God and the Buddhas. I also sincerely ask all our Masters, Lecturers, and my fellow brothers and sisters for your comments and guidance.
Thank you, thank you all very, very much.
