The Dedication of the Superior Person to the Way of the Sage-King

Dedication
A superior person is dedicated to honoring their lineage. This lineage is twofold. One the superior person continues the lineage of the sage-kings of ancient times. The second lineage is their ancestral lineage. The former would entail studying the way of the ancient sage-kings and continuing their work as best as we can. The latter is very practical. We look to the generation before us, our parents, and honor them in our actions. Their lives are the foundation for our own. The superior person should maintain a sense of reverence to their parents. This does not mean blind obedience. It does, however, include a certain sense of decorum. If for example our parents are mistaken, we should gently correct them so as not to do them a disservice by allowing them to continue in a wrong way. If they continue to persist, the superior person maintains a sense of reverence without pushing the matter. Ancestral lineage would also entail work for the benefit of this generation, benefiting others so that we can open the way for the next generation. The superior person should help open the way for future generations to flourish while at the same time connecting ancient times to present day.
Dedication to the ancient sage-kings is, for the superior person, the inspiration for effective scholarship. ‘Confucianism’ in Chinese is actually “Scholar”-ism. This type of scholarship is not scholarship for scholarship's sake. It is to embody the way of the ancient sages who worked for good of all people, to benefit and harmonize society. The Way of the superior person emphasizes a deep reverence for the good, useful and harmonious aspects of the past. The superior person honors the work of those who came before by dedicating themselves to continuing that work, just as the bodhisattva seeks to continue the work of past Buddhas, seeking to benefit all living beings.

The Bodhisattva of Buddhism and The Superior Person of Confucianism

A Confucian Commentary on Shantideva’s 'Bodhicharyavatara'

It was once a high complement paid to learned scholars in China to say that they understood the three religions; Confucianism, Buddhism and Taoism. Confucius also said that the superior person is beyond factions and that they never dismiss nor praise what has been said because of the source. With this in mind one can appreciate similarities across religious boundaries. Indeed the virtuous exemplar’s of both Buddhism, the bodhisattva, and Confucianism, the superior person, have many deep similarities.
Working for the benefit of others is the ultimate goal to both the superior person and the bodhisattva. To practice the teachings of Confucius is like taking a bodhisattva vow to live and teach in society for the benefit of all people. The superior person practices loyalty to one’s self and empathy with others to better serve their vow. The superior person has this goal and feels a deep responsibility that influences their actions. The superior person is cautious so as to avoid any action that could harm their virtue thus harming their capacity for beneficial action. The superior person understands and practices humanity, the greatest function of a human being.
Shantideva emphasizes similar practices for the bodhisattva. Shantideva, like Confucius, goes into great practical detail to give, to those who may be of a like mind, instructions on practice for the benefit of one’s self and others. Shantideva addresses everyday occurrences and thought patterns. This emphasis on practical instruction is a signature of the Confucian dialogues. Shantideva’s description of the bodhisattva and the superior person of the Confucian tradition share common altruistic, empathetic motives to help others. They also share many practices of cultivation, ethics, and wisdom that fortify them to help achieve the goal of benefiting others. They each seek to honor the way of past sages and open the way for modern people to cultivate themselves at higher and higher levels. They each show dedication, reverence, commitment, duration, humanity, vigilance, propriety, patience, tranquility, heroic perseverance, righteousness, meditation and wisdom, qualities which we will explore further in coming posts.

Sincerity in the 'Doctrine of the Mean' or 'Chung Yung' -Part 2

‘Ch’eng’s way is the way of the self,’ shows that when we follow sincerity we follow what is most essential for our development. Sincerity is the feeling, a certain reverence, a trustworthy response that precedes the insight of the righteous path. The heart/mind, hsin, is originally sincere, and when we connect an action to this clear mind, or act from this mind, we know righteousness. ‘Without sincerity there would be nothing’, explains how sincerity is the only origin of true success. Any attempt to build from motivation other than sincere motivation will, in time, decay. Any perceived benefit or perceived success outside of sincerity is illusory. Sincere action is a manifestation of the Heavenly principle (The life-giving principle in all things). As such it gives spiritual life to this world. Sincere action imbues the spirit of humanity into this world. Sincerity resonates infinitely, producing a great, or Heavenly benefit. When we choose to learn and grow our lives from the root of sincerity, we move Heaven into the Earth, our action produces Heavenly benefit, our result is vast and ceaseless. The second aspect of practicing sincerity is to benefit all things, to ‘complete things’:
Ch’eng means not only to complete oneself but also to complete things. To complete oneself is humanity; to complete things is wisdom. Both are the virtue of nature. This is the Way which is a union of the external and the internal. ( 141) [italics added]

Wu comments: “to complete things is to let other people and things develop…according to their own natures” (141). Sincerity, completing oneself and completing all things, is the ‘virtue of nature.’ Practicing sincerity is letting oneself and all things develop according to their own natures. Through sincerity the self can emerge, this pure, true self responds with the deepest root of all outside things and unites, internal with external. In this union, or deep response, there is vastness that allows more time and more space for authentic development. Remaining grounded in this space of sincerity, responding to other things in this way, we can meet and complete all things in a pure space, which allows real growth.
Growing from ‘the beginning of all things,’ from such purity things are rooted in the vastness of Heaven. This root, this perfect sincerity, nourishes growth that is ‘ceaseless’, and ‘godlike,’ or Heavenly. This perfect sincerity is very profound but it begins with a simple and heartfelt practice. Sincerity includes basic morality such as truth, honesty, faith, and trust. These virtues arise from and are the extensions of sincerity. As we become more deeply, or more ‘perfectly’ sincere, the profound implications that resonate from virtuous action become clear. It is through continued practice that sincerity become clearer. While ch’eng is defined in the Doctrine of the Mean as the Way of Heaven and the way of humanity, there is also the more specific definition or instruction: “The next level of perfect sincerity is to go by bending, through bending one’s sincerity appears” (Wu 1992, Doctrine of the Mean Ch. 23, p30). Wu, commenting on this line in Concerned Mind Tea, says:
The Chinese word for bend is ch’u (曲), and it may be translated as small, partial or bent. Therefore “going by bending” can be described as not pursuing a goal directly but solving a problem by turning a corner, by bending. For example, when our friends make a mistake, we advise them directly; this is sincerity. But sometimes they do not accept our advice. If we give up our effort because they refused our advice, this is not real sincerity to our friends. Therefore we must turn a corner and use a different way to advise them; this is a real expression of sincerity. (Wu 1992, 30)

First Wu uses the example of advising a friend directly about a mistake that friend has made as sincerity. This is an important example in itself, because it illustrates the simplicity of sincerity in practice. Although sincerity has metaphysical roots and implications, its practice remains simple: honesty toward a friend. If we do not tell the truth to the friend then we show a lack of concern, we allow that friend to proceed with mistaken behavior that in time will bring misfortune. This simple act, out of concern for the friend, carries with it all the profound metaphysical implications. The tricky situation of telling a friend something they might not want to hear becomes even trickier when that friend does not take the advice to heart. As a sincere friend, you cannot give up and must now use indirect methods. You must proceed by bending around the roadblock to advice that your friend has put up. In time you hope the friend understands his or her mistake, but if not you continue the subtlety of ‘going by bending’ as a good, sincere, concerned friend.
Through this sincerity friends help ‘complete each other.’ Through sincerity we fulfill our responsibilities, learning, completing ourselves. Following this sincerity in daily life is following the way of humanity. Fulfilling our responsibilities in this timely way is following what Heaven has set before us. It is following the Way of Heaven.

Sincerity in the 'Doctrine of the Mean' or 'Chung Yung'

While sincerity generally meant truth, honesty, faith and trust, Sincerity, ch’eng,(诚) in the Doctrine of the Mean, takes on a metaphysical meaning as well:
“Ch’eng is the Way of Heaven; to become Ch’eng is the Way of Man (Humanity).” (Wu 1986, 139)

The author of the Doctrine of the Mean shows the connection between simple human honesty, truth, faith and trust and the Way of Heaven. When people are sincere, in this way, they are fulfilling their highest function. Sincerity encompasses a balance of truth, honesty, faith and trust and while peoples’ level of understanding may differ and their characteristics may be unique, their ability be ‘sincere’ is always there. This means that anyone, regardless of talent, can manifest the Way of Heaven through practicing sincerity. Sincerity is animated in us through Heaven’s life-giving power. Humanity and sincerity are in harmony with the principle, the movement of Heaven. When people are sincere they are practicing the way of humanity, the Way of Heaven. This is the function of humanity, to be sincere. When we are sincere, we are doing our part in Heaven’s work on Earth. Each of us can work to accomplish this in our unique way in our unique position, with our unique characteristics and when we do endeavor in this way we, quite simply, work to make the world a better place. This Heavenly origin is why, as Wu points out in Chinese Philosophical Terms (1986), according to the Doctrine of the Mean [Ch. 24] perfect sincerity is like Heaven in these two ways: perfect Ch’eng is godlike and perfect Ch’eng is ceaseless. Perfect sincerity is godlike because it is:
being able to foreknow. When a country is about to flourish, there are surely some fortunate omens; when it is about to perish, there are surely some omens of weird and monstrous things…Whether calamity or blessing is immanent the good and bad can be foreknown. Therefore, perfect ch’eng is like a spiritual power. (140)

And perfect ch’eng is ceaseless, “the function of ch’eng is the same as that of Heaven and Earth, which give life to all things without ceasing” (140).
This sincerity is emphasized in the Doctrine of the Mean, or Chung Yung, because it is closely related to chung, the Mean. Chung, meaning “central” or “the mean,” is the central quality of humanity, which enables us to bring balance and harmony to their affairs. While the term humanity encompasses many virtues and characteristics, chung is the specific attribute, the center, the Heavenly space within us, or more correctly the essence or substance of Nature:
“Before the emotions of pleasure, anger, sorrow, and joy are aroused, it is called chung” [Doctrine of the Mean, Ch. 1]. Here chung means the essence of Nature, which is in equilibrium and without emotional implications. (Wu 1986, 25)

Chung as the essence of nature, in equilibrium, is beginning of perfect sincerity because it is the pure ground, without deviant motivations clouded by emotion. Motivation and emotion that arise from chung are in equilibrium with the situation and are sincere. These emotions and motivations arise from a pure space beyond any selfish, illusory, identity we may have of ourselves. Motivation from chung is the beginning of righteous action, the action of returning harmony to daily affairs. This motivation is what differentiates superior from inferior persons. Sincerity originates in chung.
Sincerity is the beginning of the path or way of righteousness, which we discussed in a previous post. It is described in the Doctrine of the Mean (Ch. 20) as the way of humanity, which is the origin of righteousness, “To become Ch’eng is the way of humanity” (Wu 1986, 139). Wu points out that there are two ways of practicing this Way, this virtue, first, “one practices virtue and improves knowledge and wisdom with ch’eng in order to complete oneself” (141).
Ch’eng is self-completion, and its way is the way of self. Ch’eng is the beginning of all things. Without ch’ eng there would be nothing. Therefore, the superior (person) values ch’eng. (Doctrine of the Mean, Ch.20 141)

Empathy and Faithfulness: Understanding Buddha Nature

Never Disparaging
‘You are all treading the path. You shall all become Buddhas!’

True empathy with others and true faithfulness to one's self come from true understanding. When we understand our own buddha nature we can be faithful to the deepest aspect of ourselves. We can also understand the inherent buddha nature, the essence of others and thus empathize with them at the deepest level. In the Lotus Sutra ch.18 we meet a fascinating bodhisattva Sadaparibhuta, ‘Never Disparaging’. This bodhisattva treats all those that he meets with great reverence. He treats them all as future Buddhas. Whether or not he sees their buddha nature he treats them as though he does. When we see buddha nature, when we see true suchness, all others are truly walking Buddhas who do not yet know that they are. Their idiosyncrasies and personalities are just the faintest coverings. Their perception is just pulled slightly away from suchness into a realm of shadows. Like the residents of Plato’s cave, our attention may be disoriented into a realm of unreality, our egos, our desires, our distractions, draining pursuits. But, if in one moment our awareness turns toward the reality of buddha nature then in that moment we are buddhas. The more we live constantly in this perception, the more we will benefit the world. If we can, at least, maintain the knowledge in our disoriented moments that we and those around have the potential to see buddha nature in any given moment, then we will certainly refrain from making disparaging comments even when deeply perturbed. When we see the world for its true suchness, non-disparaging comes naturally. When we are disoriented , without this insight, we can at least hold on to the knowledge inspired by the bodhisattva, ‘Never Disparaging’, that those around us are potential Buddhas and worthy of our deepest reverence.
To truly benefit any other being we must begin with buddha nature, the experience of which naturally fosters great reverence in any given moment. We can achieve merit in many ways, but with buddha nature in our sights we can achieve infinite merit helping beings in a way that is immeasurable. Perhaps we begin to learn about buddha nature as an idea, but as we begin to grow in our practice, we begin to experience buddha nature shining through our ideas, our thinking mind, our brain-half of our mind. Perhaps through continued practice we can begin to experience buddha nature permeating our being, exploding through the heart-half of our mind. This is the beginning of all things. This is the origin of all beings, the foundation of true reality. With the inspiration of the great bodhisattva ‘Never Disparaging’, we can begin to contemplate the inherent quality latent in all beings. We can train our thinking mind to revere all beings. But as we begin to advance we can begin to peer into the true nature of others, the intangible reality that is the root of beings. When we can see this, in those moments, we can achieve empathy. In those moments we can perceive how individuals are oriented, or disoriented, as the case may be, to their foundational, authentic nature.

Righteousness and Humanity in the Book of Mencius

Mencius coined the term jen-i (humanity-righteousness), which has become recognized as the essence of Confucianism. He did so to use i, righteousness, as a bridge between the inside and outside of mind, between humanity and propriety. One of the most impressive and effective characteristics Mencius’ philosophy is its capacity to show morality, or righteousness, as a faculty, an ability, of humanity. Another impressive characteristic is Mencius’ ability to show the spiritual power of righteousness. The first characteristic Mencius shows that the humanity of Confucius, the natural ability and potential of each person to practice virtue, encompasses an innate sixth sense, of sorts, a sense of morality. Each person can cultivate this sense through practice. Righteousness is like a second sight; it is the ability to ‘see’ the right thing to do in each of life’s situations. Through contemplation, reflection, and continuous practice people can improve their dexterity in this skill. Through a better understanding of humanity and deeper sincerity, this skill can be applied instantaneously to seemingly complex scenarios. Mencius connected righteousness to humanity, because he understood that its skill was rooted in this vastness innate in the mind of humanity. As described in previous posts, this limitless Heavenly principle of endowed within all people, humanity, is a manifestation of Heaven. Cultivating humanity is like cultivating a Heavenly mind. This high view, this vastness, provides us time and space in the mind within which we can be free to contemplate, understand, and apply righteousness to each of our affairs. This process, through repetition and practice, can become natural and instantaneous.
The second impressive and effective characteristic of Menius’ philosophy becomes apparent when we rest on this righteousness, when we take it as our life’s purpose. It is then that we find we have an energy, a ‘ch’i’ that can merge with the universal. This energy of accumulated righteousness can go anywhere. With a clear conscience and sense of courageous confidence built up from continuing practice, we will be in the right place at the right time and be capable of understanding the right path, following it easily. This energy can ‘go anywhere’, because it is built from past success leading us to the right place at the right time. This energy can go anywhere because it responds appropriately to the world around us. Our righteousness ch’i finds the right place and the right time and we accumulate even more every time we follow it. Cultivating this ability is of infinite, or ‘great,’ benefit. Following righteousness has harmonious repercussions that reverberate through all our connections. The superior person is defined by their relationship to righteousness. They are of harmonious and great benefit to society.
While this righteousness is this grand, and powerful ability of each individual, it is not incompatible or contrary to others:
I (righteousness) originally meant expression of personal or individual attitude, because the character has the radical for “self,” meaning self as a model. “I is self’s majesty” (Hsu Shen, Explanation)…
Because of the relationship of i with self it is all too easy to judge another by one’s individual opinions…Two qualifications help in avoiding this situation and understanding the true meaning of i. (Yi Wu Chinese Philosophical Terms, 1986, 135)

Those two qualifications are ‘benefit’, or ‘great benefit’, and appropriateness. Wu points out that the first hexagram of the Classic Book of Changes, the I Ching, says ‘benefit is the harmonizer of all i’, each person’s path of righteousness furthers harmonious benefit (1986, I Ching). All individuals’ ‘righteousnesses’ are united in this ability to harmoniously benefit all things. Each thing on this Earth has its function from Heaven and fulfilling Heaven’s mandate they are in harmony with the Heavenly principle of all other things. Fulfilling Heaven’s mandated function, each of us can embody and exhibit the virtues of Heaven in our lives. Sublime beginning, perfect communication, harmonious benefit, and proper Way (元，亨，利，貞) are four characteristic virtues of the movement of Heaven as described in the I Ching (Hexagram 1). We manifest the movement of Heaven in our own affairs when we embody these four virtues; we manifest this ‘harmonious benefit.’
The second qualification for avoiding self-righteousness, is the consideration of appropriateness in the practice of i. Because righteousness includes performing the right action at the right place and at the right time through the right relationships, it is appropriate and compatible. Following righteousness fits any situation because it takes appropriateness into consideration, and self-righteousness is never a useful tool and is never appropriate. Righteousness as described by Mencius, is a practice that takes all factors into consideration. It allows others the space for their own ‘i’ to emerge. Actually, when we practice righteousness, we harmonize with the higher principles within others and open the Way for them to practice their i. This appropriateness is more than just compatibility with others, more than just being in harmony with others; it is of great benefit to others because it helps open the Way for them to see their own ability.
Following righteousness, following what is appropriate and of great harmonious benefit, one can know the path of the superior person:
“Humanity is the mind of man; i is the path of man” (Mencius, Bk. VI, Part 1, Ch.11). “I is the path; propriety is the door” (Mencius, Bk. V, Part 2, Ch.7). Here, Mencius saw i as the path which brings the humanity of mind to the door of propriety, through which it passes into action. To Mencius, i was the way to practice humanity. (Wu 1986, 136-137)

Seeing this path becomes easier and more alluring with practice, as its spiritual power becomes evident. For example, this path is easy to see in the most basic practice: When we wake up we walk through our house and begin making breakfast. We eat. We clean the dishes. Cleaning the dishes is the right action, the appropriate action to take after eating breakfast. While this is a very small and simple situation, it is in such situations where we learn to understand and build momentum for right action in all areas of life. While it may not seem like a great benefit that we clean our dishes in this example, cleaning the dishes trains our mind to follow righteousness, and in that place at that time it is our destiny to clean those dishes. When we follow our destiny, follow our righteousness, we do our unique part. Furthermore, as we take care of our own responsibilities like washing the dishes we open up to righteousness and accumulate energy, righteousness ch’i, in our lives. With a clean kitchen, we are unburdened with dirty ch’i. We can move on unencumbered to our next situation. Righteousness may dictate that we should sit for a minute and take a rest, or continue to tidy, for example. But in this simple act of learning what is appropriate according to our i we train ourselves, we work out this ‘righteousness muscle’. We do what is timely, resting or continuing, and accumulate energy, as well as practice using our sense, our righteousness faculty. With the righteousness energy accumulated from such simple acts, we will have surplus energy to deal well with our family members. With the energy built up from dealing well with our family members, we will be able to go out and deal well with the day’s affairs. The more we practice righteousness, the more right things happen. The more right things happen, our destiny, the more righteousness energy accumulates and the better our ability, the stronger our sixth sense of righteousness.
With this connection to righteousness, Mencius gives a heroic energy to Confucian philosophy. By using righteousness in this way Mencius is honoring Confucius’ emphasis on practice. Through repeated practice righteousness can break through all selfishness and all ignorance. Mencius puts up a strong barrier to selfishness by stating that righteousness and profit are mutually exclusive motivations. Selfish desire for personal profit is incompatible with righteousness, because righteousness is its own motivation. While profit may or may not come, it is not a consideration in the cultivation of righteousness. The superior person learns how to follow righteousness in all actions and by doing so becomes a pillar of society. The next chapter will show that in many ways righteousness defines superior people, it differentiates them from the inferior person. This righteousness is the standard by which superior people live their lives. Through repeated practice, they gain trust in getting the right result and from following righteousness and they are emboldened. This courage inspires them to consider only doing what is right and this becomes their path in life. Superior people continue to be in the right place at the right time with the right understanding and the right abilities. This appropriateness is beyond anything we can contrive. It is the way of humanity, mandated by Heaven.

Humanity in Daily Life

Confucius' goal was to open the way, to transmit, the culture of the ancient sage kings into his time. The ancient ruler Duke Chou established the system of music and propriety to benefit the inner and outer lives of the people. Propriety stabilized people's outer lives while music enriched people's minds.
Previous posts described humanity; loyalty to one's self and empathy with others, which was nourished under the system of Duke Chou. Confucius sought to enhance ethics and spirituality in the most common affairs of daily life. Confucius set up the virtue of filial piety. Confucius told his students to follow the spirit of filial piety which requires not empty ritual but sincerity and reverence. Sincerity and reverence are the natural feelings that emerge from a deeper understanding of daily life.
Confucius said that the great virtue of heaven was giving life which can be seen as embedded in the daily activities of the family. Confucius encouraged imitating the way of heaven. Parents give physical life to their children. They support and nourish them. Parents have this great responsibility to nourish and enhance the lives of the children. The most ordinary, family life, becomes the most sacred.
Honoring the life-giving principle, showing sincerity and reverence in fulfilling the responsibilities of daily life is the most embodied and lasting form of spirituality. Understanding the depth of daily life, the importance of continuing the natural harmony underlying all things is the work of humanity. It is the work of emphasizing and restoring harmony in all our relationships that gives spiritual life to the world.

A Modern View

Here is a link to a Contemporary method for understanding 'cultivating humanity,empathy and loyalty' as described in the previous posts. 90% of the video is right on:

http://www.youtube.com/watch?v=l7AWnfFRc7g

Human nature is 'soft-wired' for empathetic response. Cultivating and emphasizing our humanity is the most natural, effective, transcendent, and practical means to stabilize and harmonize society. Cultivating humanity takes effort and will but it is a force that transcends time and space, that has been transmitted over the ages and that makes living and connecting with others a natural joy. Over the next couple weeks the posts here will illustrate the specifics of cultivating humanity, as the core virtue that leads to all other virtues, through concrete, practical, daily life techniques and observations.