Is KongJiao (孔教) a “Religion”? Perhaps by definition “Religion” from
Western religion prospective is different from Eastern religion (ism)
prospective. The way Kongzism define “Religion” can be described by its
Chinese character Jiao (教) – for Kongzism it is called Ru Jiao (儒教) or
Kong Jiao (孔教). Jiao (教) literary means teaching or religion. It
consists of two characters – Xiao 孝 (Filial Piety) and Wen 文
(literature, education, or teaching). According to the book of Xiao
Jing (孝經 - Book of Filial Piety) Chapter I, Kongzi said: "(It was
filial piety.) Now filial piety is the root of (all) virtue and (the
stem) out of which grows (all moral) teaching (教 - religion). (子 曰 ． 夫
孝 ． 德 之 本 也 ． 教 之 所 由 生 也 .)
Xiao Jing (孝經) Chapter VII Filial Piety in Relation to the Three
Powers (曾子 曰 ． 甚 哉 ． 孝 之 大 也 ． 子 曰 ． 夫 孝 ． 天 之 經 也 ．地 之 義 也 ． 民 之行 也 ．
天 地 之 經 而 民 是 則 之 ．) The disciple Zeng said, "Immense indeed is the
greatness of filial piety!" The Master replied "Yes, filial piety is
the constant (method) of Heaven, the righteousness of Earth, and the
practical duty of Man. Heaven and earth invariably pursue the course
(that may be thus described), and the people take it as their pattern.
So, Jiao (教) can be described as "the teaching
of how to be filial – by having a mutual relationship between Man & God, Man &
Man and Man & Earth (our environment)." And for Ru (儒) – consists of two
characters (亻-人 - Jen, man) and (需 - Xu, required/needed). So Ru Jiao (儒教) can
be described as the teaching that is required by all man of how to have a filial
with mutual relationship between Man & God, between human & it's beings and
between Man & our environment. No wander Tu Wei-Ming said that KongJiao (Kongzism) is
beyond religion.
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- Lun Yu 12:2
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- Lun Yu XV, 39
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What Heaven confers (天命 - The ordinance of God) is called Xing 性 -
"Innate Nature." An accordance with this Nature is called the Tao 道. Cultivating the Tao is called Jiao - 教 (education/teaching - the implementation of the innate Nature). (天命之謂性；率性之謂道；修道之謂教。)
The Tao may not be left for an instant. If it could be left, it would not be the Tao. On this account, the superior man (君子) does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. (道也者，不可須臾離也；可離，非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。)
There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man (君子) is watchful over himself, when he is alone. (莫見乎隱，莫顯乎微。故君子慎其獨也。)
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of EQUILIBRIUM. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of HARMONY. This EQUILIBRIUM is the great root from which grow all the human actings in the world, and this HARMONY is the universal Tao which they all should pursue. (喜怒哀樂之未發，謂之中。發而皆中節，謂之和。中也者，天下之大本也。和也者，天下之達道也。)
Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish. (致中和，天地位焉，萬物育焉。) - Zong Yong I
The Superior Man looks for good in others only after possessing it
in himself. He negates the evil in others only after ridding it from
himself. There has never been a case where a person was able to teach
others the things he had learned, if he lacked fairness (shu).
- Da Xue IX
Kongzi said: "The Superior Man seeks within himself. The inferior man seeks within others." (子曰：「君子求諸己；小人求諸人)
- Lun Yu 15:20
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Mengzi said: "When I say human innate Nature (Spirit)
are inherently good, I am talking about their most fundamental emotional
qualities. If someone does evil, it is not the fault of their Natural endowment.
Everyone has the feeling of concern for the well-being of others; everyone has
the sense of shame and disgust at their own evil; everyone has the sense to
treat others courteously and respectfully; everyone has the sense of right and
wrong." (孟子曰：「乃若其情，則可以爲善矣，乃所謂善也。「若夫為不善，非才之罪也。 )
The feeling of concern for the well-being of others is Humaneness
(惻隱之心，仁也). The sense of shame and disgust is Rightness (羞惡之心，義也), the
sense to treat others with courtesy and respect is Propriety (恭敬之心，禮也).
The sense of right and wrong is Wisdom (是非之心，智也).
Humaneness (仁 - Benevolence), Rightness (義), Propriety (禮)
and Wisdom (智)
are not forced onto us from the outside. They are our original
endowments—you have really not thought it through, have you?
(「惻隱之心，人皆有之；羞惡之心，人皆有之；恭敬之心，人皆有之；是非之心，人皆有之。惻隱之心，仁也；羞惡之心，義也；恭敬之心，禮也；是非之心，智
也。仁、義、禮、智，非由外鑠我也，我固有之也，弟思耳矣！)
Thus it is said: 'If you strive for it, you will gain it; if you ignore it, you will lose it.'
(求則得之，舍則失之。) Men differ in terms of actualization: some are double,
some fivefold and some manifest it to an incalculable degree. This
difference is because some are not able to fully develop their natural
endowments. (故曰：『求則得之，舍則失之。』或相倍蓗而無算者，不能盡其才者也。)
The Book of Odes says (詩云):
"Kongzi said, 'The writer of this poem certainly knew what he was talking about.' Therefore, wherever there is anything, there is a concomitant principle. When the people embrace the norms of goodness, they can enjoy its splendid virtues." 孔子曰：『為此詩者，其知道乎！』故有物必有則，民之秉夷也，故好是懿德。」 - Mengzi VIA:6
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仁 - Jen - Benevolance (Cinta Kasih)
義 - Ie - Righteousness (Kebenaran)
禮 - Li - Propriety (Susila)
智 - Ce - Wisdom (Bijaksana)
信 - Xin - Sincerity, Faith. (Dapat dipercaya, Keyakinan)
Do not watch what is improper (非禮勿視);
do not listen to what is improper (非禮勿聽);
do not speak improperly (非禮勿言) and
do not act improperly (非禮勿動).
Yen Yüan said, "Although I am not so
perspicacious, I will apply myself to this teaching." (顏淵曰：「回雖不敏，請事斯語矣)
- Lun Yu 12:1
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1. 孝 Xiao - Filial Piety (Berbakti).
2. 悌 Ti - Brotherly Love (Mencintai saudara, Rendah Hati).
3. 忠 Zong - Loyalty (Setia).
4. 信 Xin - Trust, Faith (Dapat dipercaya, Keyakinan).
5. 禮 Li - Propriety (Susila).
6. 義 Ie - Righteousness (Kebenaran).
7. 廉 Lian - Uprigt, Honest (Jujus, Suci Hati).
8. 恥 Chi - Shamefulness (Tahu Malu).
Dr. Thomas H. Kang visit in 1999.
A Pilgrimage to Indonesia Kongzi temple
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