論道

02-12

「性善」

孟子主張「性善」說，認為人初生之時，他的本性都是善良的，至於有人違背了善的本源，也是由後天的因素造成的。

與人為善，是為人處世必要遵循的一項基本法則，也是為人的一種境界，更是古往今來，在歷史長河中，經過時代的推敲和洗禮而得出的論證。

孟子曰﹕「人皆不忍有害人之心」是為善之本性，譬如﹕我們看到有小孩子掉進河裡，任何人都會產生驚駭、惻隱之心，就會激起想要奮勇救人的衝動，而並不是念及是否有交情，更不是以自身的安危為代價去贏得讚譽，而是出自人心性的一種衝動，一種「善」的本能。

孟子曰﹕「君子莫大乎與人為善。」善是一種德性的陶冶，道德的修養，是為君子之道品格也。

人以行養善，以善養德，以德養品，以品養性，以性養命。所謂修心改命，就是修行修善修德修品從而轉性轉運轉福轉命的。做人越善，福氣越增，運氣越好，極善之人，厄運牽絆不倒，反而福祿通泰，天必佑之。

「仁義」

《論語· 雍也》篇：「夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也。」

如何實行仁，在於推己及人。「己欲立而立人，己欲達而達人」。換句話說，「己之所欲，亦施於人」。這是推己及人的肯定方面、孔子稱之為「忠」，即「盡己為人」。推己及人的否定方面，孔子稱之為恕，即「己所不欲，勿施於人」。推己及人的這兩個方面結合在一起，就叫做忠恕之道，就是「仁之方」實行仁的方法。

後來的儒家，把忠恕之道叫做「系矩之道」。就是說，這種道是以本人自身為尺度，來調節本人的行為。每個人在自己心裡都有行為的「系矩」，隨時可以之應也。

不論在哪個方面，決定行為的「系矩」都在本人自身，而不在其他事物之中。《禮記》中何為系矩之道所說：「忠恕違道不遠。施諸己而不願。亦勿施於人。所求乎子，以事父。所求乎臣，以事君。所求乎弟，以事兄。所求乎朋友，以事友。」

諸如強調忠恕之道的肯定方面，強調實行仁的方法既然如此簡單。故，孔子曰：「仁遠乎哉?我欲仁，斯仁至矣。

Unit second: on the road

"Good"

Mencius advocates "goodness" said that birth, his nature is good, some people violate the good source, but also by acquired factors.

Good, is a basic rule of conduct necessary to follow, is a realm of people, it is from ancient to modern times, in history, after the era of scrutiny and baptism and that argument.

Mencius said: "people are not harmful to the heart of man is of good nature, for example: we see a child fell into the river, no one will have fear, it will arouse sympathy, to courageously rescue impulse, and not read and whether there is a friendship, but not to win the praise at the expense of their own lives. But from an impulse people nature, a" good "instinct.

Mencius said: "the gentleman helps others do well. Great" is to cultivate a good virtue, moral self-cultivation, is a way of character.

To keep good, with good moral cultivation, to raise product, the product of life. To the nature of the so-called mind change life, is the practice of good products to turn Xiudexiu transport to turn life. Life is a blessing of good luck, good fortune more, better, very good people, bad luck tie him down, but Lu Tongtai, heaven will bless them.

"Righteousness"

"The Analects of Confucius:" Fu Yong also "benevolent, Yuli written for the people, he seeks to reach Master. It is also, benevolence"

How to implement the kernel, is to benefit the people. Yuli written for the people, he seeks to reach Master ". In other words," oneself want, also applied to the people. "This is" sure, Confucius called the "loyalty", namely "as their own people." negative ", Confucius called to" do unto others ". These two aspects work together, it is called the principle of benevolence and loyalty, is the" benevolence "the implementation of kernel methods.

Later Confucianism, the doctrine of magnanimity is called "system matrix". That is to say, it is in my own scale, to adjust my behavior. Everyone has within himself the "moment" behavior, can be also.

In all respects, determine the behavior of "moment" in themselves, but not in other things. What is in the book of rites > Department of moment said: "this go far. Applying the oneself rather than. Also do not impose on others. For almost, the father asked almost. Chen Shijun. To seek between brother to brother. For between friends, things with friends"

Such as emphasizing the doctrine of magnanimity affirmation, emphasizes the method of realizing humanity since so simple. So, Confucius said: "Jen afar off? I want to Ren, Ren to carry on.