from the manuscript of Ricci‟s Tianzhu Shiyi 《天主實義》 The True Meaning of the Lord of Heaven.

夫曰天主與物同：或謂天主即是其物，而外無他物；或謂其在物，而為內分之一；或謂物為天主所使用，如械器為匠之所使用。 (li 1965)

To assert that the Lord of Heaven and all things are the same means that the Lord of Heaven is all things, and that apart from Him there is nothing; or that He is within all things, as an internal constituent; or that all things are there for Him to use, as instruments and tools are there for craftsmen to use. (Malatesta 1985, sec. 222)

Of all things which mark off all men as being different from animals, none is greater than the intellect. The intellect can distinguish between right and wrong and between that which is true and that which is false, and it is difficult to deceive it with anything which lacks rationality. (Malatesta 1985, sec. 23)

第其在物，且非一端：或在物如在其所，若人在家、在庭焉；或在物為其分，若手足在身，陰陽在人焉；或倚賴之在自立者，如白在馬為白馬，寒在冰為寒冰焉；或在物如所以然之在其已然，若日光之在其所照水晶焉，火在其所燒紅鐵焉 (li 1965)

(1) He can be said to be in things in the sense that He resides in them in the way that a man resides in his home. (2) He can be said to be part of things, just as a hand or foot is part of the body or the Yin and Yang principles are part of a person. (3) He can be said to stand in relation to a thing as an accident stands in relation to a substance. This is like the whiteness in a horse, which makes that horse a white horse, or coldness in ice, which makes it cold ice. (4) He can be said to be in things, as a cause resides in its effects, or as the light of the sun is found within the crystal on which it shines, or as fire resides in iron red with burning. (Malatesta 1985, sections 235–37).

吾不待學之能，為良能也。今天下萬國，各有自然之誠情，莫相告諭，而皆敬一上尊。被難者籲哀望救，如望慈父母焉；為惡者捫心驚懼，如懼一敵國焉。 (li 1965)

Now men of all nations under heaven possess, each of them, a natural capacity by which, without communication between them, all venerate One who is regarded as worthy of supreme honor. Those in distress call upon Him for pity and look to Him for salvation as to a compassionate father and mother. Those who do evil are gripped by fear as if afraid of a hostile nation. (Malatesta 1985, sec. 29)

If we look at a mansion we find that it is provided with doors in front to facilitate exit and entry. Behind are gardens in which are planted flowers and trees. A hall is built centrally for the reception of guests, and rooms are placed to the left and to the right to serve as sleeping quarters. Columns are implanted below to support the beams in the roof, and thatch is placed above to keep out wind and rain. When all these things have been ordered harmoniously the master of the house can dwell securely within it. But if such a building is to be brought to completion, it must be built by a skilled artisan. (Malatesta 1985, sec. 35)

“The Chinese Scholar says, … the scholars in my humble country say „whatever comes from good is good; whatever comes from evil is evil.‟ This is our doctrine. If my nature is good, then where does evil come from?”

 「中士曰：… 敝國之士有曰：『出善乃善，出惡乃惡。』亦是一端之理。若吾性既善，此惡自何來乎？…」

The Western scholar says,…I think that human nature can choose good or evil, but this does not mean that human nature is evil in itself.

 西士曰：「吾以性為能行善惡，固不可謂性自本有惡矣。」

“The Chinese Scholar says, … human nature must have virtues; without virtues, how can you call it good?”

 「中士曰：… 性本必有德，無德何為善？…」

“The Western Scholar says, … if one suddenly sees a child is on the verge of falling into a well, one‟s immediate reaction is fear and apprehension. This is “good” … how can you call it “virtue”? When I see the “right” and act accordingly, that is virtue.”

 「西士曰：… 乍見孺子將入於井，即皆恘惕，此皆良善耳 … 何德之有？乎見義而即行之，乃為德耳。」

On Friendship:

In times of trouble, the only thing that makes me happy is to see the face of a friend. Since this is so, either when troubled or when rejoicing, is there any time when a friend is not a benefit?  When I am distressed, a friend decreases my distress.  When I am joyous, a friend increases my joy.

Once a friendship is made, do not let your mutual feelings of friendliness break even once - for that feeling, once broken, can be pieced together temporarily but only with great difficulty made whole again. When jade wares have been glued back together they are unsightly, shattered easily, and of little use.

When Mo-wo-pi (a renowned ancient scholar) cut open a large pomegranate, someone asked him: “Master, what things would you like to have as numerously as these seeds?”  To which he responded:  “Faithful friends.”

「吾友非他，即我之半，乃第二我也。故當視友如己焉。」(1)

「友之與我，雖有二身，二身之內，其心一而已。」(2)

「友於親惟此長焉：親能無相愛親，友者否。蓋親無愛親，親倫猶在：除愛乎友，其友理焉存乎？」(50)

xcxxcxxc  F ” “ This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990....x....  ’ “”.