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the enjoined ceremonies, and knowledge. Man can attain each degree of virtue through study and
through suppression of the passions. The passions may be subdued through the appointed ceremonies
and music and imitation of the Ta'o. Like it, man should become passionless, quiet, silent,
inactive. The Ta'o teh King Book of the Way and of Virtue says: 'The Ta'o itself is always
motionless and devoid of exertion, and yet it produces everything; the perfect man of Ta'o should
similarly let himself be guided by inaction. Thus the nation will of itself grow better and become
right-minded.' The devotee should live near heaven; that is to say, he should withdraw to the
mountains and remain in a state of inaction.
It was probably this latter teaching that prepared many of the Chinese to become Buddhists when
that religion entered China.
The state-religion of China is generally said to be Confucianism. In reality Confucius (whom the
Chinese call K'ung-fu-tsi
كُنك
فوتسي) taught only a philosophy, not a religion. In the works compiled by
him God (Shang-Ti) is mentioned only once, and then in a quotation, though he often speaks of T'ien
(تهيئين), 'Heaven'. Confucius was
born 551 B.C. and died 478 B c. Ta'oism tacitly pervaded his whole
system with regard both to nature and to ethics: He did nothing to oppose the prevalent
nature-worship and ancestor-worship of his time, and these are now the real and actual
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religion of the Chinese people. Confucius recognized the existence of a spirit-world, though he
admitted that he knew nothing about it. Hence his disciples naturally retained the belief on this
subject in which they had been brought up. He did much harm to true religion by referring to
'Heaven' instead of to 'God', because he thus encouraged men to forget God's personality. His system
is, therefore, a philosophy which is concerned with the proper method of Government and with good
conduct. It concerns itself exclusively with this world, and has no teaching on the way of salvation
from sin. In fact he says, 'The sage is equal to heaven.' Some of Confucius' maxims are good. He
says: 'What you do not want done to yourself do not do to others.' 1 A disciple once
asked him 'What do you say concerning the principle that injury should be recompensed with
kindness?' Confucius replied: 'With what then will you recompense kindness? Recompense injury with
justice, and recompense kindness with 2 kindness.' But he inculcated the duty of revenge,
not of forgiveness. A disciple said to him: 'What course is to be pursued in the case of the murder
of a father or a mother?' Confucius replied: 'The son must sleep upon a mattress of grass, with his
shield for his pillow, he must decline to take office; he must not live under the same heaven with
the slayer. When he meets him in the market-place
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