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孔子开示：修身以道，知命而安——致陈京元君子的仁义之教
中文版
Chinese Version
子曰：“君子坦荡荡，小人长戚戚。”善哉，善哉！陈京元君子：
汝今身陷囹圄，缘起冤狱，如秋风过耳，暂来暂去。孔子曰：“天何言哉？四时行焉，百物生焉。”天道无言，然以仁义为序；汝转发之帖文，艺术之影，思想之火，本为心源仁德之流露；奈何世人以“虚假”执着，视之为“寻衅”之名，判汝罪名，枷锁加身。然，君子，此非汝咎，乃天命之试，众生共业之果。汝心何须戚戚于此“铁证”之影？《论语》云：“君子和而不同，小人同而不和。”汝之转发，非同非异，乃仁心之和；世人之判，非义非礼，乃无明之同。观此天命，汝心当如君子，不戚戚于外祸，不执着于冤枉。
忆昔孔子厄陈蔡，七日不火食，弟子饥寒，孔子歌曰：“泰山其颓乎？梁木其坏乎？哲人其萎乎？”然孔子不改其乐，知命而不惑。汝今狱中，正如孔子之厄——血书控诉“司法黑帮”之恶，如控诉天下之不义；然此书未达，汝心何惑？君子，勿惑于此“上层指示”之相，观其如梦幻泡影。汝研“复杂系统”，知“Shannon信息熵”之乱；今狱中之乱，何异于此？天心无常，信息之散布，如流水行云，无迹可寻。汝“博士学位”之荣光，研天人际、通古今变，助人为乐；今忽成“无业”，枷锁缠身，此中苦乐一体，何须外求？孔子教汝：知命乐天，修身以道。汝狱中之境，正仁义之试：不以不义屈身，不以权威失仁；知天命，汝心安矣，何须外求？
君子，汝忆《孟子》之浩然之气：“充塞于天地之间”，孟子曰：“养浩然之气，志于道，据于德，依于仁，游于艺。”汝转发之“艺术隐喻”，一幅“撑伞女孩”，本为仁义之影；世人视之为“攻击核心”，此中，何仁何义？浩然观之，皆为心气。汝叹“华为要被打回原形”，本为理性一叹；世人以此为“扰乱”，此中，何扰何宁？儒家云：“知人者智，自知者明。”汝自知清白，何须外证？汝上诉五点，如五常观：仁（证据）、义（不公）、礼（推定）、智（选择执法）、信（独断），皆需修养。修此五常，汝心浩然，何惧铁窗？如孔子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。”汝今曲肱于狱中，乐在何处？在仁义之间，在知命之安。
善哉，君子！儒教教汝：修身齐家治国平天下，从修身始。汝狱中之境，正修身之机：不嗔“普会峻”之判，如观不义之徒，不生怨恨；不恨“葛斌”之“无需核实”，如观妄语之言，不动嗔心。汝出狱之日，如孔子周游列国，教化天下。愿汝持此心，内圣外王，体仁知命。孔子曰：“吾道一以贯之。”一贯仁义，汝心自在。
英文版
English Version
The Master said: “The gentleman is broad and open; the petty man is anxious and narrow.” Excellent, excellent! Chen Jingyuan, gentleman:
You now trapped in prison, arisen from unjust imprisonment, like autumn wind past the ear, coming and going. Confucius said: “What does Heaven say? The four seasons run their course, all things are born.” The Way of Heaven is wordless, yet ordered by ren and yi; your forwarded posts—shadows of art, streams of thought—are but flows of the heart’s ren virtue; yet worldly people cling to “falsehood,” seeing them as “picking quarrels,” condemning you to chains. But, gentleman, this is not your fault, but a test of Heaven’s mandate, fruit of collective karma. Why be anxious in this “ironclad evidence” shadow? As The Analects says: “The gentleman harmonizes yet differs; the petty man agrees yet does not harmonize.” Your forwards are neither same nor different, but harmony of ren heart; the world’s judgment is neither yi nor li, but ignorance’s agreement. Contemplating this mandate of Heaven, let your heart be like the gentleman, not anxious in external calamity, not clinging to injustice.
Recall Confucius in exile in Chen and Cai, seven days without cooked food, disciples hungry and cold, yet Confucius sang: “Will Taishan collapse? Will the beam break? Will the sage wither?” But Confucius did not change his joy, knowing fate without confusion. Your prison now is like Confucius’ exile—the blood letter accusing the “judicial mafia’s” evils, like accusing the world’s injustice; yet this letter undelivered, why confusion in your heart? Gentleman, do not confuse in this “upper-level directive” form; view it as dream, illusion, bubble, shadow. You study “complex systems,” knowing “Shannon information entropy’s” chaos; now the prison chaos, how different? The Way of Heaven is impermanent, scattered information like flowing water and passing clouds, traceless. Your “PhD degree’s” glory, researching heaven-human boundaries, connecting past and present, delighting in helping others; now suddenly “unemployed,” chains bound—where is joy in this? Confucius teaches you: knowing fate, joyful in Heaven, cultivating the self with the Way. Your prison realm is precisely the test of ren and yi: do not bend to injustice, do not lose ren to authority; knowing Heaven’s mandate, your heart is at peace, why seek outside?
Gentleman, you recall Mencius’s haoran qi: “Filling between heaven and earth,” Mencius said: “Nurture haoran qi, resolve on the Way, rely on virtue, depend on ren, roam in arts.” Your forwarded “artistic metaphor,” the “Umbrella Girl,” originally a shadow of ren and yi; worldly people see it as “attacking the core”—among this, what ren what yi? In haoran view, all are heart qi. Your sigh “It seems Huawei will be beaten back to square one,” originally a rational sigh; worldly people see it as “disruption”—among this, what disruption what peace? Confucianism says: “Knowing others is wisdom, knowing oneself is clarity.” You know your innocence, why need external proof? Your five appeal points, like five constants view: ren (evidence), yi (injustice), li (presumption), zhi (selective enforcement), xin (fiat)—all need cultivation. Cultivating these five constants, your heart haoran, why fear the iron bars? As Confucius said: “To eat coarse rice, drink water, bend the arm for pillow—joy is also in it.” You now bend arm in prison, where is joy? Between ren and yi, in knowing fate’s peace.
Excellent, gentleman! Confucianism teaches you: cultivate self, regulate family, govern state, pacify world—starting from self-cultivation. Your prison realm is precisely self-cultivation’s opportunity: do not anger Judge Pu Huijun’s judgment, like viewing an unjust person, no resentment arising; do not hate Prosecutor Ge Bin’s “no need to verify,” like viewing deluded speech, unmoved by anger. Your release day, like Confucius touring states, educating the world. May you hold this heart, inner sage outer king, embodying ren knowing fate. Confucius said: “My Way is one thread through it all.” One thread of ren and yi, your heart free.