(Minghui.org) (Continued from Part 1.)
During the Spring and Autumn period, people regarded the pursuit of the Dao as the main theme of their life. Common people and scholarly bureaucrats alike looked upon the discovery of truth as the ultimate goal in life. Those who adhered to the Dao were held in high esteem, whereas those who deviated from the Dao were considered as having gone astray.
Enlightenment from Two Conversations with Confucius
Once, Confucius took Zigong to visit an ancestral temple in the state of Lu. He asked Zigong to pour water into a vessel called 宥卮 (yòu zhī), also known as 欹器 (qíqì)—an invention by the state of Lu for irrigation. When this vessel was full, it would tilt to let the water out.
Zigong poured water into it. When the vessel was empty, it was slightly tilted, and it would straighten up once it had a certain amount of water in it. Confucius told Zigong to keep pouring water into it past this point. Suddenly, once the water reached the lip of the vessel, it fell over.
Zigong felt puzzled and asked Confucius why it fell over.
“Everything in the world will decline when it has reached its extreme prosperity,” Confucius explained, “Out of the depth of misfortune comes bliss; dusk arrives after sunset, and the moon will wane after it waxes. Therefore, a wise man should learn to be a bit dumb, and the talented should learn to be humble. Those who are strong and brave should learn to be in awe of others, while the wealthy and noble should understand the principles of being simple and plain.”
What Confucius said resonated with Zigong and he deeply appreciated the arrangement of his revered teacher.
Confucius also told Zigong that when he was young, he once asked Lao Zi (Lao Tzu) what “propriety” meant. Lao Zi said that only when people have self-restraint in good times, can they live a long life. These words are simple but very profound in meaning.
A saying goes that “neither poverty nor a lowly condition can make one swerve from principle,” because one could stick to their morals by gritting their teeth through hardships. Another saying goes that “neither riches nor honors can corrupt”—meaning that one needs to take desires and power lightly. A person should be benevolent and thrifty even when he is rich and wealthy while remaining calm and humble. Such are the different manifestations of self-restraint that will keep people happy in the long run.
Zigong was extremely intelligent and eager to learn. He began to think over what Confucius said to him after he got back. A while later, he went to seek advice from his teacher again.
“What do you say about a man who, though poor, does not flatter, and a man, who though rich, is not arrogant?” he asked Confucius.
“They will do, but they are not equal to a man who, though poor, is contented, and a man who, though rich, adheres to the rules of propriety,” Confucius replied.
Zigong was extremely happy to hear what Confucius said to him, feeling he was another step closer to the truth.
“Just like what is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish,’” Zigong said to his teacher, referring to how one needs to constantly refine oneself in self-cultivation.
Confucius was pleased with Zigong’s understanding, and said, “With one like Ci (Zigong), I can begin to talk about the odes. I told him one point, and he knew its proper sequence.”
Promoting the Good, Exposing the Bad
All his life, Confucius pursued self-restraint and the return to propriety, believing that the world would return to kindness once people observe self-restraint and propriety and that one could not establish oneself in society without learning the norm of propriety.
Zigong’s respect for Confucian morality and pursuit of perfect character gave him a noble character with a spiritual essence. He always promoted what was good in people and never hid what was morally wrong.
Zigong put forward many political propositions on “propriety,” and many of them eventually became the standard of etiquette between people and even between states throughout the ages. Some of these axioms are still well-known today, like “The knower knows people, the benevolent loves people,” and “Do not do to others what you do not want to be done to yourself.”
Zigong also said, “Propriety is a matter of life and death.” He viewed propriety as something that was intimately linked with running a society.
After Confucius passed away, Duke Ai of Lu went to offer his condolences but was refused by Zigong, “When my teacher was alive, you didn’t appoint him to an important position. Now that he’s gone, what do you come here for? Aren’t you hypocritical? Is this in line with propriety?”
Indeed, Zigong was a straightforward statesman, who would uphold propriety even when talking with a monarch who had failed to do so.
Zigong also opposed the harsh treatment of the people by rulers. He spoke highly of Zichan’s benevolent governance in the state of Zheng, which won the hearts of the people. Zichan served as chief minister for many years and when he died of illness, “officials cried in the court, merchants cried in their stores, and farmers cried in the fields.”
He believed that if those in power blindly punished people without teaching them with propriety, it would be a cruel act, as his teacher Confucius once said, “punishing people without educating them beforehand is an act of bandits.”
Confucius also once said, “A good government must have sufficient food reserves, sufficient armaments, and the trust of the people.”
“If you have to let go of one of the three, which one should be left out first?” Zigong asked.
“Leave armaments out,” replied Confucius.
“If you still have to take one out, which one should be let go of?” Zigong asked again.
“Let go of food reserves. Since ancient times, all men die in the end, but without the trust of the people, the government will not be able to hold,” his teacher replied.
It is said that there are three kinds of people that Zigong despised: Firstly, those who copy others but think themselves smart; secondly, those who are not humble but think themselves courageous; and thirdly, those who attack others and think themselves honest. However, one of Zigong’s shortcomings could be said to be a lack of empathy. According to the Analects, Confucius reminded him three times to be more “forgiving.”
Epilogue
Zigong practiced benevolence in Confucianism, not only for self-cultivation but also to benefit society. He was well-versed both in politics and business—combining benevolence and wisdom, merit and social good, eloquent debates and peacemaking.
He did business between the states of Cao and Lu, traveling to various states in between and helping a great number of people. He also became an outstanding politician and businessman who was known for the fine qualities of kindness, trustworthiness, and wisdom.
In the 27th year of Kaiyuan (739 AD) in the Tang dynasty, Zigong was posthumously dubbed the Marquis of Li. During the Song dynasty, in 1009 AD, he was further awarded the titles of Duke of Liyang and Duke of Li, which was changed to “Sage Duanmu Zi” in the ninth year of Jiajing in the Ming dynasty.
(The end.)
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Category: Traditional Culture
