Following the way of Tang is totally distinguishing what is right or wrong
to follow the right while to abandon the wrong. So. 'distinctiness' is the summarized
meaning of the way of Tang. The excellence we can get from daily cultivation
is called "the virtue". The excellence cannot be better than the others
as it is unless it depend on distinction, so we can capably say what you have
to get in the way of Tang is the virtue(Deok).
You should distinguish things along the way of Tang. At the end of the distinction,
however, you can get the transdistinctive Ilgiyae,
i. e. TAEKWONDO. How can it be possible? Confucius said; ¡°The <Do> may
not be left for an instant. If it could be left, it would not be the <Do>.
On this account, the superior man does not wait till he sees things, to be cautious,
nor till he hears things, to be apprehensive.¡±1)
Like this, even in your distinction you cannot leave its undistinguishable root,
so understanding this true figure in the distinguishing you can reduce vain
knowledge by means of distinction. That is to say, ¡°the pursuit of learning
is to increase day after day. The pursuit of <Do> is to decrease day after
day.¡±2) Thus you come to reach the Ilgiyae
ultimately. Hence it was said; ¡°Only by perfect virtue can the perfect <Do>,
in all its courses, be made a fact.¡±3)
And you should make it clear what is right and what is wrong. This is the mental
attitude you as a Taekwondo man should get along the way of Tang. I mean, making
it clear what is right and what is wrong you can know when to be obedient to
the opponent and when to fight him with indignation increased. This way you
can move the center of your mind and body and know what the right motion should
be like. And as your motion depends on the right and wrong you can be helped
by the world. Therefore you can be at ease though quick and fast. This is why
¡°the superior man is satisfied and composed; the mean man is always full of
distress.¡±4) And it is not that the right or
wrong follow what you want but that you just depend on the right or wrong. That
is to say, you know you cannot have your own way of things, so you cannot be
proud. Therefore, also ¡°the superior man has a dignified ease without pride.
The mean man has pride without a dignified ease.¡±5)
1) The Doctrine of the Mean, 01-02 Ô³å¥íº ÜôÊ¦âÎë¬×îå¥ Ê¦×î ÞªÔ³å¥
ãÀÍºÏÖí ÌüãåûºÐìá¶ÜôÔ© ÍðÏ«ûºÐìá¶ÜôÚ¤.
2) Lao Tsu, Tao Te Ching, 48. êÓùÊìíìÌ, êÓÔ³ìíáß.
3) The Doctrine of the Mean, 27-05 ÍºèØ ÏÂÜôò¸Óì ò¸Ô³Üôëêåê.
4) Confucian Analects, LY0737 íèØ, "ÏÖí÷¤÷¹÷¹, á³ìÑíþô«ô«."
5) Confucian Analects, LY1326 íèØ, "ÏÖí÷Áì»ÜôÎö, á³ìÑÎöì»Üô÷Á."