论道

盛赞达香薰

“性善”
孟子主张“性善”说，认为人初生之时，他的本性都是善良的，至于有人违背了善的本源，也是由后天的因素造成的。

与人为善，是为人处世必要遵循的一项基本法则，也是为人的一种境界，更是古往今来，在历史长河中，经过时代的推敲和洗礼而得出的论证。
孟子曰﹕“人皆不忍有害人之心”是为善之本性，譬如﹕我们看到有小孩子掉进河里，任何人都会产生惊骇、恻隐之心，就会激起想要奋勇救人的冲动，而并不是念及是否有交情，更不是以自身的安危为代价去赢得赞誉，而是出自人心性的一种冲动，一种“善”的本能。
孟子曰﹕“君子莫大乎与人为善。”善是一种德性的陶冶，道德的修养，是为君子之道品格也。
人以行养善，以善养德，以德养品，以品养性，以性养命。所谓修心改命，就是修行修善修德修品从而转性转运转福转命的。做人越善，福气越增，运气越好，极善之人，厄运牵绊不倒，反而福禄通泰，天必佑之。
“仁义”
《论语· 雍也》篇：“夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也。”
如何实行仁，在于推己及人。“己欲立而立人，己欲达而达人”。换句话说，“己之所欲，亦施于人”。这是推己及人的肯定方面、孔子称之为“忠”，即“尽己为人”。推己及人的否定方面，孔子称之为恕，即“己所不欲，勿施于人”。推己及人的这两个方面结合在一起，就叫做忠恕之道，就是“仁之方”实行仁的方法。
后来的儒家，把忠恕之道叫做“系矩之道”。就是说，这种道是以本人自身为尺度，来调节本人的行为。每个人在自己心里都有行为的“系矩”，随时可以之应也。
不论在哪个方面，决定行为的“系矩”都在本人自身，而不在其他事物之中。《礼记》中何为系矩之道所说：“忠恕违道不远。施诸己而不愿。亦勿施于人。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。”
诸如强调忠恕之道的肯定方面，强调实行仁的方法既然如此简单。故，孔子曰：“仁远乎哉?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.