Confucianism (Kongzism) in Indonesia

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Zong Xu - The emblem of MATAKIN
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Zong Xu - The emblem of MATAKIN

Established in 1955, The Supreme Council for Kongzism of Indonesia (Majelis Tinggi Agama Konghucu Indonesia - MATAKIN), is a religious organization to promote the development of the teaching of Kongzi in Indonesia.


Contents

[edit] History

Wen Miao 文庙 - Surabaya
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Wen Miao 文庙 - Surabaya
  • In 1883 – Boen Tjhiang Soe (Wen Chang Shi), which then become Boen Bio (Wen Miao (文庙) or Kong Miao (孔庙)) at Jl.Kapasan No. 131 Surabaya. The Colonial Dutch called it "Gredja Boen Bio or Geredja Khonghoetjoe (de kerk van Confucius) or Confucius Church". At the present time it is a place of worship for Kongfuzian in Surabaya. which being cultivated by MAKIN – (Majelis Agama Khonghucu) The Council of Kongzism of Indonesia in Surabaya.
  • In 1886 – The first published of Kongzism book called 書經 Shu Jing in Bahasa Indonesia, by Lie Kim Hok.
  • In 1897 – SoeSie (Si Shu (四書), the Four Book) which was translated by Toean Njio Tjoen Ean (in Bahasa Indonesia) and it was published in Ambon.
  • In 1900 – The translation (in Bahasa Indonesia) and commentary of Thay Hak (Da Xue (大學), Ajaran Besar) and Tiong Yong (Zhong Yong (中庸), Tengah Sempurna) by Tan Ging Tiong.
  • On March 17, 1900 – twenty Chinese community leaders established the Kongfuzi Social Society Organization called Tiong Hoa Hwee Kwan (Zhong Hua Hui Guan) and the purpose of this organization is to introduce the real teaching of Kongzi.
  • In 1918 The Kongzism Council of Solo was legally founded
  • In 1923 a Congress held at Yogyakarta, Central Java, which established Khong Kauw Tjong Hwee, the Center for Kongzism Assembly.
  • In April 16, 1955 it was renamed as MATAKIN for Majelis Tinggi Agama Khonghucu Indonesia (The Supreme Council for Kongzism of Indonesia).

[edit] Is Kongzism a Religion?

Is Kongzism 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
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. (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 ．)

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 Kongzism is beyond religion.

[edit] The Holy Books

The holy books consist of two categories;


Kongzism Holy Books


[edit] The Teaching

[edit] No Discrimination

  • 子曰: 有教無類

In teaching, there should be no distinction of classes.

- Lun Yu XV, 39

[edit] The Superior Man stands in awe of three things (君子有三畏)

  • Kongzi said (孔子曰): The Superior Man (Junzi) stands in awe of three things (君子有三畏):
    1. He is in awe of the decree of Heaven (畏天命).
    2. He is in awe of great men (畏大人).
    3. He is in awe of the words of the sages (畏聖人之言).
The inferior man does not know the decree of Heaven; takes great men lightly and laughs at the words of the sages. (小人不知天命而不畏也，狎大人，侮聖人之言)
- Lun Yu 16:8

[edit] Human innate Nature are inherently good (性善)

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):
Heaven gives birth to all men (天生蒸民)
And each thing possesses its principle (有物有則)
When people maintain this norm (民之秉夷)
They come to love its splendid virtues. (好是懿德)

"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

[edit] Jen (仁 - Benevolence)

  • Yen Yüan asked about the meaning of Jen (仁 - Benevolence). (顏淵問「仁」) The Master said, "To completely overcome selfishness and keep to propriety is Jen. If for a full day you can overcome selfishness and keep to propriety, everyone in the world will return to Jen. ("If a man can for one day subdue himself and return to propriety, all under heaven will ascribe virtue to him." (Legge 250)). does Jen come from oneself, or from others?" 。(子曰：克己復禮，為仁。一日克己復禮，天下歸仁焉。為仁由己，而由仁乎哉？) Yen Yüan asked: "May I ask in further detail how this is to be brought about?" (顏淵曰：「請問其目？) Kongzi said (子曰),
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


[edit] Golden Rule

  • What you don't want done to yourself, don't do to others. (己所不欲，勿施於人)
- Lun Yu 12:2

[edit] Cultivating the Tao (修道)

  • 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

[edit] Five Relations & Three ways of practice

  • 天下之達道五，所以行之者三，曰：君臣也、父子也、夫婦也、昆弟也、朋 友之交也。五者，天下之達道也。知、仁、勇三者，天下之達德也。所以行 之者一也。

The duties of universal obligation are five, and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister (君臣), between father and son (父子), between husband and wife (夫婦), between elder brother and younger (昆弟), and between friends (朋 友). Those five are the duties of universal obligation. Knowledge - wisdom (知), Benevolence (仁), and energy - courage (勇), these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.

- Zong Yong XX:8

  • 子曰：「好學近乎知。力行近乎仁。知恥近乎勇。知斯三者，則知所以脩身。知所以脩身，則知所以治人。知所以治人，則知所以治天下國家矣。」

Kongzi said: "Loving study, you approach wisdom; loving energetic practice, you approach jen. Understanding shame, you approach courage. If you understand these three, you know how to polish your character; knowing how to polish your character, you know how to handle others; knowing how to handle others, you know how to govern a state or clan (family). He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its states and families."

- Zong Yong XX:10-11

[edit] Manifestation of bright virtue

  • 大學之道在明明德，在親民，在止於至善

The Tao of the great learning involves manifesting bright virtue, renovating the people, and abiding by the highest excellent.

- Da Xue I

[edit] Self Cultivation

  • 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
  • 子曰：「君子求諸己；小人求諸人

Kongzi said: "The Superior Man seeks within himself. The inferior man seeks within others."

- Lun Yu 15:20

[edit] Superior Man vs. other man

離婁下: 孟子曰：“君子所以異於人者，以其存心也。君子以仁存心，以禮存心。仁者愛人，有禮者敬人。愛人者人恆愛之，敬人者人恆敬之。有人於此，其待我以橫逆，則君子必自反也：我必不仁也，必無禮也，此物奚宜至哉？其自反而仁矣，自反而有禮矣，其橫逆由是也，君子必自反也：我必不忠。自反而忠矣，其橫逆由是也，君子曰：‘此亦妄人也已矣。如此則與禽獸奚擇哉？於禽獸又何難焉？’是故君子有終身之憂，無一朝之患也。乃若所憂則有之：舜人也，我亦人也。舜為法於天下，可傳於後世，我由未免為鄉人也，是則可憂也。憂之如何？如舜而已矣。若夫君子所患則亡矣。非仁無為也，非禮無行也。如有一朝之患，則君子不患矣。” Mengzi said, 'That whereby the superior man is distinguished from other men is what he preserves in his heart - namely, benevolence and propriety. The benevolent man loves others. The man of propriety shows respect to others. He who loves others is constantly loved by them. He who respects others is constantly respected by them. Here is a man, who treats me in a perverse and unreasonable manner. The superior man in such a case will turn round upon himself, "I must have been wanting in benevolence; I must have been wanting in propriety - how should this have happened to me?" He examines himself, and is specially benevolent. He turns round upon himself, and is specially observant of propriety. The perversity and unreasonableness of the other, however, are still the same. The superior man will again turn round on himself, "I must have been failing to do my utmost." He turns round upon himself, and proceeds to do his utmost, but still the perversity and unreasonableness of the other are repeated. On this the superior man says, "This is a man utterly lost indeed! Since he conducts himself so, what is there to choose between him and a brute? Why should I go to contend with a brute?" Thus it is that the superior man has a life-long anxiety and not one morning's calamity. As to what is matter of anxiety to him, that indeed be has. He says, "Shun was a man, and I also am a man. But Shun became an example to all the kingdom, and his conduct was worthy to be handed down to after ages, while I am nothing better than a villager." This indeed is the proper matter of anxiety to him. And in what way is he anxious about it? Just that he maybe like Shun: then only will he stop. As to what the superior man would feel to be a calamity, there is no such thing. He does nothing which is not according to propriety. If there should befall him one morning's calamity, the superior man does not account it a calamity.'
- Mengzi IVB:28 (Li Lou II)

[edit] Understand the Mind will know the Nature (Spirit)

盡心上: 孟子曰：“盡其心者，知其性也。知其性，則知天矣。存其心，養其性，所以事天也。殀壽不貳，修身以俟之，所以立命也。” Mengzi said, 'He who has exhausted all his mental constitution knows his nature. Knowing his nature, he knows Heaven. To preserve one's mental constitution, and nourish one's nature, is the way to serve Heaven. When neither a premature death nor long life causes a man any double-mindedness, but he waits in the cultivation of his personal character for whatever issue; this is the way in which he establishes his Heaven-ordained being.' (Legge)
Mengzi said: "If you fully explore your mind, you will know your nature. If you know your nature, you know Heaven. To preserve your mind and nourish your nature is to serve Heaven. Not seeing duality between short life and long life, cultivate yourself by awaiting it. This is the way to set up your destiny." (Muller)

盡心上: 孟子曰：“莫非命也，順受其正。是故知命者，不立乎巖牆之下。盡其道而死者，正命也。桎梏死者，非正命也。” Mengzi said, 'There is an appointment for everything. A man should receive submissively what may be correctly ascribed thereto. Therefore, he who has the true idea of what is Heaven's appointment will not stand beneath a precipitous wall. Death sustained in the discharge of one's duties may correctly be ascribed to the appointment of Heaven. Death under handcuffs and fetters cannot correctly be so ascribed.'(Legge)
"There is nothing that does not have a destiny, so follow your own and accept it as it is. If you do this, when you understand what destiny is, you will not stand under the wall of a high cliff. To fully traverse one's course and then die—this is correct destiny. To die in handcuffs and chains is not correct destiny."(Muller)

盡心上: 孟子曰：“求則得之，舍則失之，是求有益於得也，求在我者也。求之有道，得之有命，是求無益於得也，求在外者也。” Mengzi said, 'When we get by our seeking and lose by our neglecting - in that case seeking is of use to getting, and the things sought for are those which are in ourselves. When the seeking is according to the proper course, and the getting is only as appointed - in that case the seeking is of no use to getting, and the things sought are without ourselves.' (Legge)
"Search for it and you gain it. Ignore it and you lose it: this is the searching that has increase in its attainment, the seeking that adds to the self. "Search for it, keeping the Way (Tao), attain it, keeping with destiny. In this searching, there is no increase upon attainment. This is the searching through which you get rid of things."(Muller)
- Mengzi VIIA:1-3


Quotations either from (James Legge, or Charles Muller)

[edit] See also

[edit] External links

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