三、化公文集

1、四書心德序 2、箴言集成序言 3、敬向作父母者進一言 4、「復興中華文化運動」必先提倡孝悌之道

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1、四書心德序

夫四書者乃吾國家民族之寶典也。其書出自孔、曾、思、孟四位聖人之所成。篇內所載皆常而不變之眞理，萬古不易之定論。蓋以聖人之言發乎性。聖人之性出於天。凡其所言，盡係發露性天之奧蘊耳。其書雖名之曰四，然而內容所包範圍極廣。堪稱集群經之大成。凡吾炎黃子孫人人實均有一讀之必要。然讀書貴在實行，欲實行，必先深明書內之底蘊。於是研究探討之功則不容緩矣。欲加研討，尤賴註釋以資助焉。古今來各名家，對此書之註釋者，不啻汗牛充棟。其所解意，亦均甚精詳。然以詞句，大都過於深奧。其資質較鈍，及文學造詣稍差者，實不易臻升堂入室之境地。致難期收家喩戶曉之效果。今林明台、張妙如兩先生有鑒於斯。本救人救世之慈懷，合編「四書心德」一書。釋意淺顯，條理分明，不僅能使讀者易於瞭解，而且深符四聖立言之本旨。尤其茲值吾總統蔣公首倡「中華民族文化復興運動」之今天，林、張二君合編此書問世，實爲復興吾固有文化之一大助力。凡吾中華兒女，如能人手一編，學思並用，從此人人明理，身體力行。將見化行俗美，仁風立見。而大同之世，不難重現於今日矣。今於書成付梓之始，聊敍片言，藉申祝賀之微意耳。是爲序。

劉春輝序於台南草廬

2、箴言集成序言

箴規遵守煉性天　言必顧行效先賢集義存仁浩然養　成人正己化大千

茲值三期末會；交運天開，明師應運，大道普傳，三曹齊渡、萬敎平收之世。誠爲空前之創舉，亘古未有之一大盛事。有緣佛子，遇此奇緣，也正是出頭之佳期，離苦得樂之良辰也。大道自開普渡以來，各方原人上岸者，不計其數。而聞之不捨，抱道奉行者，亦大有人在。然忽作忽輟若存若亡，不能始終貫徹者，尤復不少也。推原其故，不外乎認道不清，眞理未明有以致也。

雨公韓老前賢，有鑒於此，引以爲憂。本救人救世之慈懷，思爲補救之策。爱蒐集歷代聖賢仙佛，所遺留之勸人醒世各種訓文，及格言偈語，並老前賢親聆　師尊大人在世時，所指示諸弟子等之慈語箴言，更有老前賢本人於多年修道辦道之過程中，所得之經驗筆錄等——彙集成編，定名爲「箴言集成」，付諸闕，以期供作修道辦道者之南針。此集內容，非常豐富，所包之範圍，亦極廣泛。舉凡作人處世修性了命，正已成人修已渡人以及行功立德等之種種楷範，無不包羅盡致。閱讀是集者，如能潛心玩索，加意研究，信受奉行，不遺餘力，前途定有無限之遠景焉。望有志者，切勿等閒視之，期能有所收穫，方不負老前賢對大家所望之慈衷也。茲於付梓之始，謹遵老前賢之囑，略敍片言於篇首，以作書成之紀念云耳。

後學劉春輝謹識

3、敬向作父母者進一言

吾國素有文明之國，禮義之邦的雅號。有五千年之傳統道德，及歷史文化，故能在世界上，光輝燦爛的卓然獨立，過去雖曾有前後兩度，受異族之統治，前後將近四百年之久，結果均能把其政權推翻，而恢復我大漢民族之錦繡河山，而且更能將其外來之民族吸收，與我民族融化，合而爲一。此實我固有之三綱五倫，及文化道德，自然感化之力所造成者，似此傳統之國粹。吾人不僅要拳拳服膺，始終保守，且更應加以發揚光大。使人人皆能遵此身體力行。則救亡圖存，消滅今日之共匪赤禍，殊非難事。蓋「三綱五倫」者，乃人道之大綱也。整個人類，彼此之關係，皆不能超出此範圍之外。人人遵乎此，則和平相處，相安無事，人人違乎此，則彼此相軋，永無寧日。誠爲常而不變之大道也。吾人生在中華，作爲黃帝之子孫，並爲聖人之弟子。實爲莫大之光榮。所謂三綱者，卽「君爲臣綱。（君主，乃代表國家之主權者。今雖改制，其原則仍無差異）。父爲子綱。夫爲妻綱」。五倫者，「父子有親。君臣有義。夫婦有別。長幼有序。朋友有信是也。世界之大，人類雖廣，其彼此之關係，孰能有出乎此範圍之外者。今所欲談者，其他彼此之關係，姑且不論，只將父母與子女之關係，願向作父母者諸君提出來，討論討論，以作大家之參考。夫父母與子女之相親乃出於人之天性，自然的流露，不待勉強，自能表現出來，孟子有云：「孩提之童，無不知愛其親也」。可見天下無有生而不良，及忤逆不順之子女，然而事實上，社會中却不免常有不良之男女少年出現，其情形之嚴重，尤以目前爲最甚焉。例如青年男女走入歧途，所謂「太保太妹」者，已成爲今日之社會上，重大之問題，推原其故，所以造成今日如此反乎常道之現象者，其因素固不祇一端，但主要原因，還是由於家庭方面，作父母者，未能盡到對子女的管教之責任的成份居多，人之一生，與其父母之關係，最爲密切。而所受父母之薰陶，亦至爲深刻。作父母者，一舉一動，均足以影響其子女之前途，及其爲人之品行，故先賢特別爲「作人父母者」，指出一條路徑曰：「養不教。父之過」。又曰：「敎之道。貴以專」，可見做父母者對其子女之教導，是其本身之責任，而且尤宜專心致志，時刻在心，以教訓子女之事爲事，千方百計的，導之以正。更重要隨時隨地，留意子女之舉動與言行，倘發現有失乎常態之處，應立即設法加以糾正。因勢利導，循循善誘務使之返乎正常而後已，萬不可有姑息之心理，及溺愛之情形，而致貽悞子女之終身。此外更有重要者，即除以言語教導而外，對於「身敎」尤當重視，所謂」以身作則，行不言之教」者也。孔子云「其身正，不令而行。其身不正。雖令不從」。故做父母者，對自身之行爲，亦應時加檢點。務使言行舉止，處處合理，以作好「爲父之綱」，給子女作一「好的榜樣」，以供子女之效法，與觀摩。然而再訓之以理，教之以言，使其子女之受到乃父乃母之人格的感召，如坐春風中，不覺而自化。縱其曾經走入歧途，亦不難期其幡然悔悟，重復正軌也。否則不能反省自己之缺點，竟將子女不良之責任，盡歸咎於社會與學校，實屬錯誤，固然社會與學校，亦不能毫無關係。然而大部份之責任，仍是在於家庭。所以甚望一般之賢明父母者，注意及此，以期使這些國民幼苗，將來均能成爲國家之柱石。如是，則家庭因之而美滿，社會亦因之而安寧，而國家之平治，天下之太平，亦指日而待也。以上所言，有失當處，敬希大家賜予指正，並請多加原宥爲幸。

4、「復興中華文化運動」必先提倡孝悌之道

現時吾國朝野上下，均正在響應我總統蔣公之號召，發起「中華文化復興運動」此誠爲最好而又可喜之現象。蓋吾國之文化道統，源遠流長。實爲全球各國之冠。所以能有五千年之悠久歷史，屹立不墬，非偶然也。推夫此文化道統之淵源，係肇始於伏羲氏一畫開天，畫先天八卦之時也。繼由神農、黃帝、堯、舜、禹、湯、以及文、武、周公等歷代聖君賢相，代代相承，相互遞嬗，因而漸漸發揚光大。迨至孔子，乃集群聖之大成。刪詩書，訂禮樂，贊周易，作春秋，繼往開來。闡永久不變之眞理。立萬世不易之定論其精微奧旨，已於學、庸、論語各書中，敍述備至。吾國之文化至此已臻盡善盡美之境界矣。其後復經孟子繼續宏揚。於是愈顯光輝燦爛。蓋以聖人之言，發乎自性。性之本質，統括四端，兼備萬善。而四端之首爲「仁」故孔子處事、爲人、敎人、應世等各方面，均以推行「仁道」爲最高目標。夫「仁」者，乃人之本心也。人人本有，賢愚無殊。先賢解爲」心之德，愛之理」。爲萬善之本源。故孔子之所以處處以「仁」爲出發點者，無非率乎本性之自然，以發揮天性之本能耳。所謂「盡其性」者是也。「仁」字以「愛」爲主，而「愛」莫大於愛親。故有子以孝悌爲行」仁」之本。而孟子繼承孔子之心法，「仁義」二字，同時並倡。愈顯相得益彰之妙。其所發表之有關言論，見於孟子一書者不勝枚舉。如「仁」人心也，「義」人路也，捨其路而弗由，放其心而不知求「哀哉」。又謂」仁」、人之安宅也，「義」人之正路也，曠安宅而弗居，舍正路而不由，「哀哉」。上面兩云」哀哉」，其憫人迷昧之深，溢於言表。除此而外，更有所謂「仁」之實，事親是也，義」之實，從兄是也」。而宋儒朱子對此段書之註釋曰：『仁』主於愛，而愛莫切於事親。『義』主於敬，而敬莫先於從兄。故『仁義』之道，其用至廣，而其實，不越於『事親從兌』之間。蓋良心之發，最爲切而精實者。有子以孝悌爲『爲仁之本』，其意亦猶此也。孟子又曾有云；「道在邇而求諸遠。事在易，而求諸難。人人親其親，長其長，而天下平」。基於以上先聖先賢之言論，而知欲想恢復我國傳統之道德文化，必須先從孝悌入手。尤其首應自兒童身上開始，方是徹底的辦法。卽對初入小學之兒童，家長與老師們要多方啓導，教之以孝悌之道。並廣爲講說有關古人「孝親敬長」之故事家。以啓發他們「孝親敬長」之思想。給他們腦子裏，深深的印入一個」孝親敬長」的印象。然後再加以因勢利導，循循善誘。以期能使之見諸實行，而養成一種善良的性格。在此幼小的年齡中，給其建立了一生做人的好基礎。將來長大成人，走入社會時，亦定能做一個安善良民，想這是毫無疑問的。故有子曰：「其爲人也孝悌，而好犯上者鮮矣。不好犯上，而好作亂者，未之有也」。可見人在家庭中，是一孝子，在社會上，也一定是個好人。一身入仕途，亦必可作爲國家之忠臣。所以古代聖帝明王，均是「求忠臣於孝子之門」。所謂「百善孝當先」者，誠非虛語耳。此外還應發掘被埋沒已久的，諸先儒所著之各種啓蒙小書，教導兒童誦讀，並爲之講解。例如三字經、名賢集及朱子治家格言等。此雖名之爲小書，而其內容所包，極爲廣泛。舉凡修身、正品、敦親、睦鄰、以及齊家治國等等做人之道，無不包羅盡致尤其三字經這本書，凡吾中國人，人人均有讀的必要。因此書內中之材料異常豐富。對於一般普通之常識包含甚廣。讀完此書以後，可以增加許多歷史常識，而此書和吾國之傳統文化，亦有密切的關係。更有可貴之處者，是還有吾國歷史的記載，簡而且明。上自三皇五帝，下至宋、元、明、清，歷代之治亂興衰大槪情形，瞭若指掌。無須增讀翻閱史書，而能對古今各朝代之沿革，一目了然。雖係小書，不啻綱鑑。而名之爲經，實當之無愧。至於中等以上之學校，更須增讀古聖先賢之經書，否則不能明瞭吾國文化道德之精髓所在。最低限度，四書與孝經必須要讀。吾人身爲中華兒女，如不知本國之超然而又崇高的文化之可貴，總以爲外國的月亮比吾國的圓，實是莫大的自卑和恥辱。我們祖先給我們遺留下來的國粹，在世界各國中敢稱「首屈一指」。吾人身爲炎黃子孫，實屬莫大之光榮。大家務須好自爲之。如能將此至高無上的國粹——五倫八德、三綱五常中國舊有的文化，早日復興起來，則禍國殃民之匪黨——共匪，消滅卽在眼前。所謂；「得道者多助，失道者寡助。寡助之至，親戚畔之。多助之至，天下順之」。信非誣也。總之。復興倫理道德文化，重在人人實踐躬行。並非喊喊口號，發發言論便可收著成效。如果人人均能拿具體事實作表現，則今日「頹敗之世道人心」，和」不良之社會風氣」，均能立即走上正常之軌道。果能如此，則對吾最高領袖總統蔣公多年以來，始終汲汲以「恢復固有道德旨志「，以及次之「復興中華文化運動」之號召，亦不相背了。

III. Collected Writings of Master Hua

1. Preface to the Four Books on the Heart of Virtue

The Four Books are the treasured classics of our nation and people. These works, authored by the four sages—Confucius, Zengzi, Zisi, and Mencius—contain unchanging truths and timeless principles. The words of the sages arise from their inherent nature, and the nature of the sages comes from Heaven. Whatever they speak reveals the profound mysteries of Heaven’s nature.

Though they are called the “Four” Books, their content is vast, encompassing a broad range of principles and serving as a great synthesis of the classics. Every descendant of Yan and Huang ought to read them. Yet, reading is valuable only when put into practice; and to put them into practice, one must first deeply understand their essence. Research and exploration cannot be delayed—and to study them well, clear commentary is indispensable.

From ancient times until now, many esteemed scholars have written commentaries on these works—so numerous they could fill entire libraries. Their interpretations are often meticulous and thorough, but the language can be too profound and obscure. For those whose natural capacity is less sharp, or whose literary skill is less developed, it is not easy to enter into the inner hall of understanding, making it difficult to achieve a widespread effect.

Now, Mr. Lin Mingtai and Ms. Zhang Miaoru, moved by compassion to save people and the world, have jointly compiled Four Books on the Heart of Virtue. Their explanations are clear and straightforward, well-organized, and faithful to the original intent of the four sages. Especially now, as our President Chiang has initiated the “Chinese Cultural Renaissance Movement,” this book’s publication is a great contribution to reviving our traditional culture.

If every Chinese person had a copy, combining study with practice, everyone would understand principle and act accordingly. Customs would improve, virtue would flourish, and the Great Harmony could reappear in our age. On the occasion of this book’s printing, I write these few words to express my congratulations.

Preface by Liu Chunhui, written at the Grass Hut in Tainan

2. Preface to the Compilation of Admonitions

Admonitions guide us to refine our innate nature;
Our words must reflect our deeds, following the example of the sages.
Upholding righteousness and cherishing benevolence nurtures vastness within;
Perfecting oneself and correcting others transforms the world.

Now, in this final era of the Third Period, the cosmic cycle turns, the Bright Teacher appears in accord with destiny, and the Great Dao is universally transmitted—crossing beings in all three realms and harmonizing all faiths. This is an unprecedented event in history, a grand occurrence never before seen. For those with affinity to the Buddha, meeting such a rare opportunity is truly the best time to emerge, the best occasion to leave suffering and attain joy.

Since the Great Dao’s opening for universal salvation, countless Original Beings have come ashore; yet, there are also many who, though having heard of it, do not hold fast—those who waver between presence and absence, unable to persevere to the end. The root cause is often unclear understanding of the Dao and failure to grasp the truth.

Elder Han Yǔgong, seeing this with concern, was moved by compassion to find a remedy. He diligently gathered various admonitions and exhortations left by sages, worthies, immortals, and buddhas throughout history—teachings meant to awaken people to the truth—along with aphorisms and verses. He also included the compassionate admonitions he personally heard from the Patriarch during his lifetime, as well as his own reflections and experiences from many years of cultivating and spreading the Dao.

These he compiled into the Compilation of Admonitions, intended as a compass for those cultivating and spreading the Dao. The content is rich and broad, covering models for conduct, cultivating nature and fulfilling destiny, rectifying oneself and helping others, and establishing merit and virtue.

Those who read this compilation and apply themselves to its study and wholehearted practice, sparing no effort, will surely have an unlimited future. I hope that those with aspiration will not treat it lightly, so as to fulfill the compassionate hopes of the Elder. At the book’s printing, I record these few words at his request, as a commemoration.

Respectfully written by disciple Liu Chunhui

3. A Respectful Word to Those Who Are Parents

Our country has long been known as a nation of civilization and propriety, with five thousand years of moral tradition and cultural history, enabling it to stand independent and radiant among the nations of the world. Even though we have twice been ruled by foreign powers for nearly four centuries in total, we have always been able to overthrow them, restore our great Han lands, and even absorb and assimilate the foreign peoples into our own.

This achievement is due to the transformative power of our inherent Three Bonds and Five Relationships and our cultural morality. We should not only hold firmly to them but also promote and expand them, so that all people may follow them in practice. If this is done, rescuing our nation, eliminating the scourge of the communist bandits, will not be difficult.

The Three Bonds are:

The ruler is the bond of the minister (the ruler representing the sovereignty of the state, a principle unchanged even with changes in political system).
The father is the bond of the son.
The husband is the bond of the wife.

The Five Relationships are:

Affection between father and son.
Righteousness between ruler and minister.
Distinction between husband and wife.
Order between elder and younger.
Trust between friends.

These are universal principles for human relations. If all abide by them, there will be harmony and peace; if all violate them, there will be constant conflict.

Here, I wish to speak directly to those who are parents: the bond between parent and child is natural and spontaneous—no compulsion is needed. As Mencius said: “Every young child knows to love its parents.” Yet in reality, we still see wayward youth in society, and this is especially severe today. The root cause often lies in parents failing to fulfill their responsibility of guidance.

Parents profoundly influence their children’s future character through every action and word. The ancients said: “To raise without teaching is the father’s fault,” and “In teaching, value diligence.” Parents must focus wholeheartedly on teaching, guiding children toward righteousness, watching over their behavior, and correcting faults promptly. Above all, they must lead by example: “When one’s conduct is upright, orders are unnecessary; when it is not, orders are useless.” Thus, parents must constantly self-reflect and act properly, so their children may emulate them naturally.

If this is done, even children who have strayed may return to the right path. But if parents fail to self-examine and instead blame society or schools, they err greatly. Though society and schools share some responsibility, most of it lies within the family. Wise parents must take heed, for in cultivating these young seedlings into the pillars of the nation, the family will be harmonious, society stable, and the nation and world at peace.

4. The “Revival of Chinese Culture” Must Begin with Promoting Filial Piety and Brotherly Respect

At present, people across the nation are responding to President Chiang’s call to launch the “Chinese Cultural Renaissance Movement.” This is a most excellent and welcome development, for our cultural tradition is long and profound, unmatched in the world. That it has lasted five thousand years without falling is no accident.

Its roots go back to Fuxi drawing the Precelestial Bagua, followed by Shennong, the Yellow Emperor, Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou—each sage king building upon the last. Confucius then brought the wisdom of all the sages together, editing the Poetry and Documents, establishing rites and music, praising the Book of Changes, and writing the Spring and Autumn Annals, laying down eternal truths. Mencius further developed these teachings.

The essence of their teaching is “benevolence” (ren), the original virtue of the human heart, which all people possess. The closest and truest expression of ren is love for one’s parents, hence filial piety and brotherly respect are the foundation of benevolence. Mencius paired ren with righteousness (yi), saying: “Ren is the tranquil home of humanity; yi is the straight path.” Zhu Xi explained: “Ren is rooted in love, and love is most urgent in serving one’s parents. Yi is rooted in respect, and respect begins with deference to elder brothers.”

From these teachings we see that restoring our nation’s traditional moral culture must begin with filial piety and brotherly respect—especially starting with children. Parents and teachers must guide them early, telling stories of the ancients who loved their parents and respected their elders, instilling these impressions deeply so they will practice them naturally. Such a foundation will shape them into good citizens, loyal ministers, and virtuous people.

Ancient sages sought loyal ministers from the gates of filial sons. The saying “Of a hundred virtues, filial piety comes first” is no empty phrase. We must also revive the small classic works for children, such as the Three-Character Classic, Collection of Worthy Sayings, and Maxims for the Family by Master Zhu. These cover self-cultivation, moral character, family harmony, and governance. Though simple, they contain the essence of our culture and history.

For older students, the Four Books and Classic of Filial Piety are the minimum requirement. Without them, one cannot understand the essence of our moral culture. If we fail to appreciate the greatness of our culture and look to foreign ways as superior, it is a deep shame.

If we can revive our supreme cultural treasures—the Five Relationships, Eight Virtues, Three Bonds, and Five Constants—then eliminating the communist scourge will be within reach. “Those who follow the Dao are greatly aided; those who lose the Dao are scarcely aided.” Restoring morality depends on real practice, not empty slogans. If all lead by example, society’s decline will reverse, and we will answer our leader’s call to restore traditional morality and culture.