THE DOCTRINE OF THE MEAN (CHUNG-YUNG)<\/p>\n
The DOCTRINE OF THE MEAN is a monument of Chinese philosophy, culture and
\ngovernment. This work reflects the state of Confucian thought some centuries
\nafter Confucius. Regarded as a ‘Classic’, it profoundly influenced Neo-
\nConfucian thought, and it was one of the texts upon which Civil Service
\nexaminations were based for some 600 years.<\/p>\n
For further information, see Wing-Tsit Chan, A SOURCE BOOK in CHINESE
\nPHILOSOPHY, Princeton, 1969, E. R. Hughes, THE GREAT LEARNING and the MEAN IN
\nACTION, New York, 1943, and Tu Wei-ming, CENTRALITY and COMMONALITY: AN ESSAY
\nON CHUNG-YUNG, Hawaii, 1976.<\/p>\n
The translation reproduced here is that of James Legge in THE CHINESE
\nCLASSICS, originally published in 1893, and still in print today, e.g. from
\nDover.<\/p>\n
I have made a few changes:<\/p>\n
Text which is italicized in the original translation is here bracketed.
\n(Apparently italics indicate words which Legge considered implicit in the
\noriginal and which he added to make the sense clear.)<\/p>\n
The text now follows the Wade-Giles romanization. <\/p>\n
A few notes have been added in parentheses, primarily identifying proper
\nnames.<\/p>\n
A few terms are printed in small caps, but I felt to reproduce these as
\ncapitals is too distracting, so they are now lowercase.<\/p>\n
Titles are capitalized. (Some of Legge’s punctuation differs from current
\nusage, but I have elected not to do any more than this.)<\/p>\n
Chapter numbers use Arabic instead of Roman numerals, and I have added extra
\nblank lines.
\n THE DOCTRINE OF THE MEAN<\/p>\n
Translated by James Legge<\/p>\n
Chapter 1. <\/p>\n
1. What heaven has conferred is the called the nature; an accordance with
\nthis nature is called the path [of duty]; the regulation of this path is
\ncalled instruction.
\n 2. The path may not be left for an instant. If it could be left, it would
\nnot be the path. On this account, the superior man does not wait till he sees
\nthings, to be cautious, nor till he hears things, to be apprehensive.
\n 3. There is nothing more visible than what is secret, and nothing more
\nmanifest than what is minute. Therefore the superior man is watchful over
\nhimself, when he is alone.
\n 4. While there are no stirrings of pleasure, anger, sorrow, or joy, the
\nmind may be said to be in the state of equilibrium. When those feelings have
\nbeen stirred, and they act in their due degree, there ensues what may be
\ncalled the state of harmony. This equilibrium is the great root [from which
\ngrow all the human actings] in the world, and this harmony is the universal
\npath [which they all should pursue.]
\n 5. Let the states of equilibrium and harmony exist in perfection, and a
\nhappy order will prevail throughout heaven and earth, and all things will be
\nnourished and flourish. <\/p>\n
Chapter 2.<\/p>\n
1. Chung-ni (Confucius) said, ‘The superior man [embodies] the course of
\nthe Mean; the mean man acts contrary to the course of the Mean.
\n 2. ‘The superior man’s embodying the course of the Mean is because he is
\na superior man, and so always maintains the Mean. The mean man’s acting
\ncontrary to the course of the Mean is because he is a mean man, and has no
\ncaution.’<\/p>\n
Chapter 3.<\/p>\n
The Master (Confucius) said, ‘Perfect is the virtue which is according to
\nthe Mean! Rare have they long been among the people, who could practise it!’<\/p>\n
Chapter 4.<\/p>\n
1. The Master said, ‘I know how it is that the path [of the Mean] is not
\nwalked in:–The knowing go beyond it, and the stupid do not come up to it. I
\nknow how it is that the path of the Mean is not understood:–The men of
\ntalents and virtue go beyond it, and the worthless do not come up to it.
\n 2. ‘There is no body but eats and drinks. But they are few who can
\ndistinguish flavours.’<\/p>\n
Chapter 5.<\/p>\n
The Master said, ‘Alas! How is the path of the Mean untrodden!’<\/p>\n
Chapter 6.<\/p>\n
The Master said, ‘There was (the mythical sage-emperor) Shun:–He indeed was
\ngreatly wise! Shun loved to question [others], and to study their words,
\nthough they might be shallow. He concealed what was bad [in them] and
\ndisplayed what was good. He took hold of their two extremes, [determined] the
\nMean, and employed it in [his government of] the people. It was by this that
\nhe was Shun!’<\/p>\n
Chapter 7.<\/p>\n
The Master said, ‘Men all say, “We are wise;” but being driven forward and
\ntaken in a net, a trap, or a pitfall, they know not how to escape. Men all
\nsay “We are wise;” but happening to choose the course of the Mean, they are
\nnot able to keep it for a round month.’<\/p>\n
Chapter 8.<\/p>\n
The Master said, ‘This was the manner of (my disciple) Hui:–he made
\nchoice of the Mean, and whenever he got hold of what was good, he clasped it
\nfirmly, as if wearing it on his breast, and did not lose it.’<\/p>\n
Chapter 9.<\/p>\n
The Master said, ‘The kingdom, it States, and its families, may be
\nperfectly ruled; dignities and emoluments may be declined; naked weapons may
\nbe trampled under the feet;–but the course of the Mean cannot be attained
\nto.’<\/p>\n
Chapter 10.<\/p>\n
1. (Confucius’ disciple) Tzu-lu asked about energy.
\n 2. The Master said, ‘Do you mean the energy of the South, the energy of
\nthe North, or the energy which you should cultivate yourself?
\n 3. ‘To show forbearance and gentleness in teaching others; and not to
\nrevenge unreasonable conduct:– this is the energy of Southern regions, and
\nthe good man makes it his study.
\n 4. ‘To lie under arms; and meet death without regret:–this is the energy
\nof the Northern regions, and the forceful make it their study.
\n 5. ‘Therefore, the superior man cultivates [a friendly] harmony, without
\nbeing weak.–How firm is he in his energy! He stands erect in the middle,
\nwithout flinching to either side.–How firm is he in his energy! When good
\nprinciples prevail in the government of his country, he does not change from
\nwhat he was in retirement.–How firm is he in his energy! When bad principles
\nprevail in the country, he maintains his course to death without changing.–
\nHow firm is he in his energy!’<\/p>\n
Chapter 11.<\/p>\n
1. The Master said, ‘To live in obscurity, and yet practise wonders, in
\norder to mentioned with honour in future ages:–this is what I do not do.
\n 2. ‘The good man tries to proceed according to the right path, but when he
\nhas gone halfway, he abandons it:–I am not able [so] to stop.
\n 3. ‘The superior man accords with the course of the Mean. Though he may
\nbe all unknown, unregarded by the world, he feels no regret.–It is only the
\nsage who is able for this.’<\/p>\n
Chapter 12.<\/p>\n
1. The way which the superior man pursues, reaches far and wide, and yet
\nis secret.
\n 2. Common men and women, however ignorant, may intermeddle with the
\nknowledge of it; yet in its utmost reaches, there is that which even the sage
\ndoes not know. Common men and women, however much below the ordinary standard
\nof character, can carry it into practise; yet in its utmost reaches, there is
\nthat which even the sage is not able to carry into practise. Great as heaven
\nand earth are, men still find some things in them with which to be
\ndissatisfied. Thus it is that, were the superior man to speak of this way in
\nall its greatness, nothing in the world would be found able to embrace it,
\nand were he to speak of it in its minuteness, nothing in the world would be
\nfound able to split it.
\n 3. It is said in the Book of Poetry, ‘The hawk files up to heaven; the
\nfishes leap in the deep.’ This expresses how this [way] is seen above and
\nbelow.
\n 4. The way of the superior man may be found, in its simple elements, in
\nthe intercourse of common men and women; but in its utmost reaches, it shines
\nbrightly through heaven and earth.<\/p>\n
Chapter 13.<\/p>\n
1. The Master said, ‘The path is not far from man. When men try to
\npursue a course, which is far from the common indications of consciousness,
\nthis course cannot be considered the path.
\n 2. ‘In the Book of Poetry, it is said, “In hewing an axe-handle, in
\nhewing an axe-handle, the pattern is not far off.” We grasp one axe-handle to
\nhew the other; and yet, if we look askance from the one to the other, we may
\nconsider them as apart. Therefore, the superior man governs men, according to
\ntheir nature, with what is proper to them, and as soon as they change [what is
\nwrong], he stops.
\n 3. ‘When one cultivates to the utmost the principles of his nature, and
\nexercises them on the principle of reciprocity, he is not far from the path.
\nWhat you do not like when done to yourself, do not do to others.
\n 4. ‘In the way of the superior man there are four things, to not one of
\nwhich have I as yet attained.–To serve my father, as I would require my son
\nto serve me: to this I have not attained; to serve my prince, as I would
\nrequires my minister to serve me: to this I have not attained; to serve my
\nelder brother, as I would require my younger brother to serve me: to this I
\nhave not attained; to set the example in behaving to a friend, as I would
\nrequire him to behave to me: to this I have not attained. Earnest in
\npractising the ordinary virtues, and careful in speaking about them, if, in
\nhis practice, he has anything defective, the superior man dares not exert
\nhimself; and if, in his words, he has any excess, he dares not allow himself
\nsuch license. Thus his words have respect to his actions, and his actions
\nhave respect to words; is it not just an entire sincerity which marks the
\nsuperior man?’<\/p>\n
Chapter 14.<\/p>\n
1. The superior man does what is proper to the station in which he is; he
\ndoes not desire to go beyond this.
\n 2. In a position of wealth and honour, he does what is proper to a
\nposition of wealth and honour. In a poor and low position, he does what is
\nproper to a poor and low position. Situated among barbarous tribes, he does
\nwhat is proper to a situation among barbarous tribes. In a position of sorrow
\nand difficulty, he does what is proper to a position of sorrow and difficulty.
\nThe superior man can find himself in no situation in which he is not himself.
\n 3. In a high position, he does not treat with contempt his inferiors. In
\na low situation, he does not court the favour of his superiors. He rectifies
\nhimself, and seeks nothing from others, so that he has no dissatisfactions.
\nHe does not murmur against Heaven, nor grumble against men.
\n 4. Thus it is that the superior man is quiet and calm, waiting for the
\nappointments [of Heaven], while the mean man walks in dangerous paths, looking
\nfor lucky occurrences.
\n 5. The Master said, ‘In archery we have something like the way of the
\nsuperior man. When the archer misses the centre of the target, he turns
\naround and seeks the cause of his failure in himself.’<\/p>\n
Chapter 15.<\/p>\n
1. The way of the superior man may be compared to what takes place in
\ntravelling, when to go to a distance we must first traverse the space that is
\nnear, and in ascending a height, when we must begin from the lower ground.
\n 2. It is said in the Book of Poetry, ‘Happy union with wife and children,
\nis like the music of lutes and harps. When there is concord among brethren,
\nthe harmony is delightful and enduring. [Thus] may you regulate your family,
\nand enjoy the pleasure of your wife and children.’
\n 3. The Master said, ‘In such a state of things, parents have entire
\ncompliance!’<\/p>\n
Chapter 16.<\/p>\n
1. The Master said, ‘How abundantly do spiritual beings display the powers
\nthat belong to them!
\n 2. ‘We look for them, but do not see them; we listen to, but do not hear
\nthem; yet they enter into all things, and there is nothing without them.
\n 3. ‘They cause all the people in the kingdom to fast and purify
\nthemselves, and array themselves in their richest dresses, in order to attend
\nat their sacrifices. Then, like overflowing water, they seem to be over their
\nheads, and on the right and left [of their worshippers].
\n 4. ‘It is said in the Book of Poetry, “The approaches of the spirits, you
\ncannot surmise;–and can you treat them with indifference?”
\n 5. ‘Such is the manifestness of what is minute! Such is the impossibility
\nof repressing the outgoings of sincerity!’<\/p>\n
Chapter 17.<\/p>\n
1. The Master said, ‘How greatly filial was Shun! His virtue was that of
\na sage; his dignity was the throne; his riches were all within the four seas.
\nHe offered his sacrifices in his ancestral temple, and his descendants
\npreserved the sacrifices to himself.
\n 2. ‘Therefore having such great virtue, it could not but be that he should
\nobtain the throne, that he should obtain those riches, that he should obtain
\nhis fame, that he should attain to his long life.
\n 3. ‘Thus it is that Heaven, in the production of things, is sure to be
\nbountiful to them, according to their qualities. Hence the tree that is
\nflourishing, it nourishes, while that which is ready to fall, it overthrows.
\n 4. ‘In the Book of Poetry it is said, “The admirable, amiable prince
\ndisplayed conspicuously his excelling virtue, adjusting his people, and
\nadjusting his officers. [Therefore], he received from Heaven the emoluments
\nof dignity. It protected him, assisted him, decreed him the throne; sending
\nfrom Heaven these favours, [as it were] repeatedly.”
\n 5. ‘[We may say] therefore that he who is greatly virtuous will be sure to
\nreceive the appointment of Heaven.’<\/p>\n
Chapter 18.<\/p>\n
1. The Master said, ‘It is only King Wen (the founder of the Chou dynasty)
\nof whom it can be said that he had no cause for grief! His father was King
\nChi, and his son was King Wu. His father laid the foundations of his dignity,
\nand his son transmitted it.
\n 2. ‘King Wu continued the enterprise of King T’ai (King Chi’s father),
\nKing Chi, and King Wen. He once buckled on his armour, and got possession of
\nthe kingdom. He did not lose the distinguished personal reputation which he
\nhad throughout the kingdom. His dignity was the royal throne. His riches
\nwere the possession of all within the four seas. He offered his sacrifices in
\nhis ancestral temple, and his descendants maintained the sacrifices to
\nhimself.
\n 3. ‘It was in this old age that King Wu received the appointment [to the
\nthrone], and (his brother) the Duke of Chou completed the virtuous course of
\nWen and Wu. He carried up the title of king to T’ai and Chi, and sacrificed
\nto all the former dukes above them with the royal ceremonies. And this rule
\nhe extended to the princes of the kingdom, the great officers, the scholars,
\nand the common people. If the father were a great officer, and the son a
\nscholar, then the burial was that due to a great officer, and the sacrifice
\nthat due to a scholar. If the father were a scholar, and the son a great
\nofficer, then the burial was that due to a scholar, and the sacrifice that due
\nto a great officer. The one year’s mourning was made to extend [only] to the
\ngreat officers, but the three years’ mourning extended to the Son of Heaven.
\nIn the mourning for a father or mother, he allowed no difference between the
\nnoble and the mean.’<\/p>\n
Chapter 19.<\/p>\n
1. The Master said, ‘How far-extending was the filial piety of King Wu
\nand the Duke of Chou!
\n 2. ‘Now filial piety is seen in the skilful carrying out of the wishes of
\nour forefathers, and the skilful carrying forward of their undertaking.
\n 3. ‘In spring and autumn, they repaired and beautified the temple-halls
\nof their fathers, set forth their ancestral vessels, displayed their various
\nrobes, and presented the offering of the several seasons.
\n 4. ‘By means of the ceremonies of the ancestral temple, they distinguished
\nthe royal kindred according to their order of descent. By ordering the
\nparties present according to their rank, they distinguished the more noble
\nand the less. By the arrangement of the services, they made a distinction of
\ntalents and worth. In the ceremony of general pledging, the inferiors
\npresented the cup to their superiors, and thus something was given the lowest
\nto do. At the [concluding] feast, places were given according to the hair,
\nand thus was made the distinction of years.
\n 5. ‘They occupied the places of their forefathers, practised their
\nceremonies, and performed their music. They reverenced those whom they
\nhonoured, and loved those whom they regarded with affection. Thus they served
\nthe dead as they would have served them alive; they served the departed as
\nthey would have served them had they been continued among them.
\n 6. ‘By the ceremonies of the sacrifices to Heaven and Earth they served
\nGod, and by the ceremonies of the ancestral temple they sacrificed to Heaven
\nand Earth, and the meaning of the several sacrifices to ancestors, would find
\nthe government of a kingdom as easy as to look into his palm!’<\/p>\n
Chapter 20.<\/p>\n
1. The Duke Ai (the ruler of the state of Lu) asked about government.
\n 2. The Master said, ‘The government of Wen and Wu is displayed in [the
\nrecords],-the tablets of wood and bamboo. Let there be the men and the
\ngovernment will flourish; but without the men, their government decays and
\nceases.
\n 3. ‘With the [right] men the growth of government is rapid, just as
\nvegetation is rapid in the earth; and moreover [their] government [might be
\ncalled] an easily-growing rush.
\n 4. ‘Therefore the administration of government lies in [getting proper]
\nmen. Such men are to be got by means of [the rulers’s own] character. That
\ncharacter is to be cultivated by this treading in the ways of [duty]. And the
\ntreading those ways of duty is to be cultivated by the cherishing of
\nbenevolence.
\n 5. ‘Benevolence is [the characteristic element of] humanity, and the
\ngreat exercise of it is in loving relatives. Righteousness is [the
\naccordance of actions with what is] right, and the great exercise of it is in
\nhonouring the worthy. The decreasing measures of the love due to relatives,
\nand the steps in the honour due to the worthy, are produced by [the
\nprinciple] of propriety.
\n 6. ‘When those an inferior situations do not possess the confidence of
\ntheir superiors, they cannot retain the government of the people.
\n 7. ‘Hence the sovereign may not neglect the cultivation of his own
\ncharacter. Wishing to cultivate his character, he may not neglect to serve
\nhis parents. In order to serve his parents, he may not neglect to acquire a
\nknowledge of men. In order to know men, he may not dispense with a knowledge
\nof Heaven.
\n 8. ‘The duties of the universal obligation are five, and the virtues
\nwherewith they are practised are three. The duties are those between
\nsovereign and minister, between father and son, between husband and wife,
\nbetween elder brother and younger, and those belonging to the intercourse of
\nfriends. Those five are the duties of universal obligation. Knowledge,
\nmagnanimity, and energy, these three, are the virtues universally binding.
\nAnd the means by which they carry [the duties] into practise is singleness.
\n 9. ‘ Some are born with the knowledge [of those duties]; some know them
\nby study; and some acquire the knowledge after a painful feeling of their own
\nignorance. But the knowledge being possessed, it comes to the same thing.
\nSome practise them with a natural ease; some from a desire for their
\nadvantages; and some by strenuous effort. But the achievement being made, it
\ncomes to the same thing.’
\n 10. The Master said, ‘To be fond of learning is to be near to knowledge.
\nTo practise with vigour is to be near to magnanimity. To possess the feeling
\nof shame is to be near to energy.
\n 11. ‘He who knows these three things, knows how to cultivate his own
\ncharacter. Knowing how to cultivate his own character, he knows how to
\ngovern other men. Knowing how to govern other men, he knows how to govern the
\nkingdom with all its States and families.
\n 12. ‘All who have the government of the kingdom with its States and
\nfamilies have nine standard rules to follow;–viz. the cultivation of their
\nown characters; the nourishing of men of virtue and talents; affection towards
\ntheir relatives; respect towards the great ministers; kind and considerate
\ntreatment of the whole body of officers; dealing with the mass of the people
\nas children; encouraging the resort of all classes of artisans; indulgent
\ntreatment of men from a distance; and the kindly cherishing of the princes of
\nthe States.
\n 13. ‘By the ruler’s cultivation of his own character, the duties [of
\nuniversal obligation] are set forth. By honouring men of virtue and talents,
\nhe is preserved from errors of judgement. By showing affection to his
\nrelatives, there is no grumbling nor resentment among his uncles and brethren.
\nBy respecting the great ministers, he is kept from error in the practise of
\ngovernment. By kind and considerate treatment of the whole body of officers,
\nthey are led to make the most grateful return for his courtesies. By dealing
\nwith the mass of the people as his children, they are led to exhort one
\nanother to what is good. By encouraging the resort of all classes of
\nartisans, his resources for expenditure are rendered ample. By indulgent
\ntreatment of men from a distance, they are brought to resort to him from all
\nquarters. And by kindly cherishing the princes of the States, the whole
\nkingdom is brought to revere him.
\n 14. ‘Self-adjustment and purification, with careful regulation of his
\ndress, and the not making a movement contrary to the rules of propriety:–this
\nis the way for a ruler to cultivate his person. Discarding slanderers, and
\nkeeping himself from [the seductions of] beauty; making light of riches, and
\ngiving honour to virtue:–this is the way for him to encourage men of worth
\nand talents. Giving them places [of honour] and larger emolument, and sharing
\nwith them in their likes and dislikes:–this is the way for him to encourage
\nhis relatives to love him. Giving them numerous officers to discharge their
\norders and commissions:–this is the way for him to encourage the great
\nministers. According to them a generous confidence, and making their
\nemoluments large:–this is the way to encourage the body of officers.
\nEmploying them only at the proper times, and making the imposts light:–this
\nis the way to encourage the people. By daily examinations and monthly trials,
\nand by making their rations in accordance with their labours:–this is the way
\nto encourage the classes of artisans. To escort them on their departure and
\nmeet them on their coming; to commend the good among them, and show compassion
\nto the incompetent:–this is the way to treat indulgently men from a distance.
\nTo restore families whose line of succession has been broken, and to revive
\nStates that have been extinguished; to reduce to order States that are in
\nconfusion, and support those which are in peril; to have fixed times for their
\nown reception at court, and the reception of their envoys; to send them away
\nafter liberal treatment, and welcome their coming with small contributions:–
\nthis is the way to cherish the princes of the States.
\n 15. ‘All who have the government of the kingdom with its States and
\nfamilies have the above nine standard rules. And the means by which they are
\ncarried into practise is singleness.
\n 16. ‘In all things success depends on previous preparation, and without
\nsuch previous preparation there is sure to be failure. If what is to be
\nspoken be previously determined, there will be no stumbling. If affairs be
\npreviously determined, there will be no difficultly with them. If one’s
\nactions have been previously determined, there will be no sorrow in connexion
\nwith them. If principles of conduct have been previously determined, the
\npractise of them will be inexhaustible.
\n 17. ‘When those in inferior situations do not obtain the confidence of
\nthe sovereign, they cannot succeed in governing the people. There is a way to
\nobtain the confidence of the sovereign;–if one is not trusted by his
\nfriends, he will not get the confidence of his sovereign. There is a way to
\nbeing trusted by one’s friends;–if one is not obedient to his parents, he
\nwill not be true to friends. There is a way to being obedient to one’s
\nparents;–if one, on turning his thoughts in upon himself, finds a want of
\nsincerity, he will not be obedient to his parents. There is a way to the
\nattainment of sincerity in one’s self;–if a man do not understand what is
\ngood, he will not attain sincerity in himself.
\n 18. ‘Sincerity is the way of Heaven. The attainment of sincerity is the
\nway of men. He who possesses sincerity, is he who, without an effort, hits
\nwhat is right, and apprehends, without exercise of thought;–he is the sage
\nwho naturally and easily embodies the [right] way. He who attains to
\nsincerity, is he who chooses what is good, and firmly holds it fast.
\n 19. ‘To this attainment there are requisite the extensive study of what is
\ngood, accurate inquiry about it, careful reflection on it, the clear
\ndiscrimination of it, and the earnest practise of it.
\n 20. ‘The superior man, while there is anything he has not studied, or
\nwhile in what he has studied there is anything he cannot understand, will not
\nintermit his labour. While there is anything he has not inquired about, or
\nanything in what he has inquired about which he does not know, he will not
\nintermit his labour. While there is anything which he has not reflected on,
\nor anything in what he has reflected on which he does not apprehend, he will
\nnot intermit his labour. While there is anything which he has not
\ndiscriminated, or his discrimination is not clear, he will not intermit his
\nlabour. If there be anything which he has not practised, or his practise
\nfails in earnestness, he will not intermit his labour. If another man succeed
\nby one effort, he will use a hundred efforts. If another man succeed by ten
\nefforts, he will use a thousand.
\n 21. ‘Let a man proceed in this way, and, though dull, he will surely
\nbecome intelligent; though weak, he will surely become strong.’<\/p>\n
Chapter 21.<\/p>\n
When we have intelligence resulting from sincerity, this condition is to
\nbe ascribed to nature; when we have sincerity resulting from intelligence,
\nthis condition is to be ascribed to instruction. But given the sincerity,
\nand there shall be the intelligence; given the intelligence, and there shall
\nbe the sincerity.<\/p>\n
Chapter 22. <\/p>\n
It is only he who is possessed of the most complete sincerity that can
\nexist under heaven, who can give its full development to his nature. Able to
\ngive its full development to his own nature, he can do the same to the nature
\nof other men. Able to give its full development to the nature of other men,
\nhe can give their full development to the natures of animals and things. Able
\nto give their full development to the natures of creatures and things, he can
\nassist the transforming and nourishing powers of Heaven and Earth. Able to
\nassist the transforming and nourishing powers of Heaven and Earth, he may with
\nHeaven and Earth form a ternion.<\/p>\n
Chapter 23.<\/p>\n
Next to the above is he who cultivates to the utmost the shoots [of
\ngoodness] in him. From those he can attain to the possession of sincerity.
\nThis sincerity becomes apparent. From being apparent, it becomes manifest.
\nFrom being manifest, it becomes brilliant. Brilliant, it affects others.
\nAffecting others, they are changed by it. Changed by it, they are
\ntransformed. It is only he who is possessed of the most complete sincerity
\nthat can exist under heaven, who can transform.<\/p>\n
Chapter 24.<\/p>\n
It is characteristic of the most entire sincerity to be able to foreknow.
\nWhen a nation or family is about to flourish, there are sure to be happy
\nomens; and when it is about to perish, there are sure to be unlucky omens.
\n[Such events are] seen in the milfoil and tortoise, and affect the movements
\nof the four limbs. When calamity or happiness is about to come, the good
\nshall certainly be foreknown by him, and the evil also. Therefore the
\nindividual possessed of the most complete sincerity is like a spirit.<\/p>\n
Chapter 25<\/p>\n
1. Sincerity is that whereby self-completion is effected, and [its] way is
\nthat by which man must direct himself.
\n 2. Sincerity is the end and beginning of things; without sincerity there
\nwould be nothing. On this account, the superior man regards the attainment of
\nsincerity as the most excellent thing.
\n 3. The possessor of sincerity does not merely accomplish the self-
\ncompletion of himself. With this quality he completes [other men and] things
\n[also]. The completing himself [shows his] perfect virtue. The completing
\n[other men and] things [shows his] knowledge. [Both these are] virtues
\nbelonging to the nature, and [this is] the way by which a union is effected
\nof the external and internal. Therefore, whenever he–[the entirely sincere
\nman]–employs them,–[that is, these virtues,–their action will be] right.<\/p>\n
Chapter 26.<\/p>\n
1. Hence to entire sincerity there belongs ceaselessness.
\n 2. Not ceasing, it continues long. Continuing long, it evidences itself.
\n 3. Evidencing itself, it reaches far. Reaching far, it becomes large and
\nsubstantial. Large and substantial, it becomes high and brilliant.
\n 4. Large and substantial;–this is how it contains [all] things. High
\nand brilliant;–this is how it overspreads [all] things. Reaching far and
\ncontinuing long;–this is how it perfects [all] things.
\n 5. So large and substantial, [the individual possessing it] is the co-
\nequal of Earth. So high and brilliant, it makes him the co-equal of Heaven.
\nSo far-reaching and long-continuing, it makes him infinite.
\n 6. Such being its nature, without any display, it becomes manifested;
\nwithout any movement, it produces changes; and without any effort, it
\naccomplishes its ends.
\n 7. The way of Heaven and Earth may be completely declared in one
\nsentence.–They are without any doubleness, and so they produce things in a
\nmanner that is unfathomable.
\n 8. The way of Heaven and Earth is large and substantial, high and
\nbrilliant, far-reaching and long-enduring.
\n 9. The heaven now before us is only this bright shining spot; but when
\nviewed in its inexhaustible extent, the sun, moon, stars, and constellations
\nof the zodiac, are suspended in it, and all things are overspread by it. The
\nearth before us is but a handful of soil; but when regarded in its breadth and
\nthickness, it sustains mountains like the Hua and the Yo, without feeling
\ntheir weight, and contains the rivers and seas, without their leaking away.
\nThe mountain now before us appears only a stone; but when contemplated in all
\nthe vastness of its size, we see how the grass and tress are produced on it,
\nand birds and beasts dwell on it, and precious things which men treasure up
\nare found on it. The water now before us appears but a ladleful; yet
\nextending our view to its unfathomable depths, the largest tortoises, iguanas,
\niguanodons, dragons, fishes, and turtles, are produced in them, articles of
\nvalue and sources of wealth abound in them.
\n 10. It is said in the Book of Poetry, ‘The ordinances of Heaven, how
\nprofound are they and unceasing!’ The meaning is, that it is thus that Heaven
\nis Heaven. [And again], ‘How illustrious was it, the singleness of the
\nvirtue of King Wen!’ indicating that it was thus that King Wen was what he
\nwas. Singleness likewise is unceasing.<\/p>\n
Chapter 27.<\/p>\n
1. How great is the path proper to the Sage!
\n 2. Like overflowing water, it sends forth and nourishes all things, and
\nrises up to the height of heaven.
\n 3. All-complete is its greatness! It embraces the three hundred rules of
\nceremony, and the three thousand rules of demeanor.
\n 4. It waits for the proper man, and then it is trodden.
\n 5. Hence, it is said, ‘Only by perfect virtue can the perfect path, in all
\nits courses, be made a fact.’
\n 6. Therefore, the superior man honours his virtuous nature, and maintains
\nconstant inquiry and study, seeking to carry it out to its breadth and
\ngreatness, so as to omit none of the more exquisite and minute points which it
\nembraces, and to raise it to its greatest height and brilliancy, so as to
\npursue the course of the Mean. He cherishes his old knowledge, and is
\ncontinually acquiring new. He exerts an honest, generous earnestness, in the
\nesteem and practise of all propriety.
\n 7. Thus, when occupying a high situation he is not proud, and in a low
\nsituation he is not insubordinate. When the kingdom is well-governed, he is
\nsure by his words to rise; and when it is ill-governed, he is sure by his
\nsilence to command forbearance to himself. Is not this what we find in the
\nBook of Poetry,–‘Intelligent is he and prudent, and so preserves his person?’<\/p>\n
Chapter 28.<\/p>\n
1. The Master said, ‘Let a man who is ignorant be fond of using his own
\njudgment; let a man without rank be fond of assuming a directing power to
\nhimself; let a man who is living in the present age go back to the ways of
\nantiquity;–on the persons of all who act thus calamities will be sure to
\ncome.’
\n 2. To no one but the Son of Heaven does it belong to order ceremonies, to
\nfix the measures, and to determine the written characters.
\n 3. Now, over the kingdom, carriages have all wheels of the same size; all
\nwriting is with the same characters; and for conduct there are the same rules.
\n 4. One may occupy the throne, but if he have not the proper virtue, he
\nmay not dare to make ceremonies or music. One may have the virtue, but if he
\ndo not occupy the throne, he may not presume to make ceremonies or music.
\n 5. The Master said, ‘I may describe the ceremonies of the Hsia dynasty,
\nbut (the) Ch’i (dynasty) cannot sufficiently attest my words. I have learned
\nthe ceremonies of the Yin (or Shang) dynasty, and in (state of) Sung they
\nstill continue. I have learned the ceremonies of (the) Chou (dynasty), which
\nare not used, and I follow Chou.’<\/p>\n
Chapter 29.<\/p>\n
1. He who attains to the sovereignty of the kingdom, having [those] three
\nimportant things, shall be able to effect that there shall be few errors
\n[under his government].
\n 2. However excellent may have been the regulations of those of former
\ntimes, they cannot be attested. Not being attested, they cannot command
\ncredence, and not being credited, the people would not follow them. However
\nexcellent might be the regulations made by one in an inferior situation, he is
\nnot in a position to be honoured. Unhonoured, he cannot command credence, and
\nnot being credited, the people would not follow his rules.
\n 3. Therefore the institutions of the Ruler are rooted in his own character
\nand conduct, and sufficient attestation of them is give by the masses of the
\npeople. He examines them [by comparison] with those of the three kings (the
\nfounders of the three dynasties, Hsia, Shang or Yin, and Chou), and finds them
\nwithout mistake. He sets them up before heaven and earth, and finds nothing
\nin them contrary to their mode of operation. He presents himself with them
\nbefore spiritual beings, and no doubts about them arise. He is prepared to
\nwait for the rise of a sage a hundred ages after, and has no misgivings.
\n 4. His presenting himself [with his institutions] before spiritual beings,
\nwithout any doubts arising about them, shows that he knows Heaven. His being
\nprepared, without any misgivings, to wait for the rise of a sage a hundred
\nages after, shows that he knows men.
\n 5. Such being the case, the movements of such a ruler, [illustrating his
\ninstitutions], constitute an example to the world for ages. His acts are for
\nages a law to the kingdom. His words are for ages a lesson to the kingdom.
\nThose who are far from him, look longingly for him; and those who are near
\nhim, are never wearied with him.
\n 6. It is said in the Book of Poetry,–‘Not disliked there, not tired of
\nhere, from day to day and night to night, will they perpetuate their praise.’
\nNever has there been a ruler, who did not realise this description, that
\nobtained an early renown throughout the kingdom.<\/p>\n
Chapter 30.<\/p>\n
1. Chung-ni handed down the doctrines of Yao and Shun, as if they had been
\nhis ancestors, and elegantly displayed the regulations of Wen and Wu, taking
\nthem as his model. Above, he harmonized with the times of heaven, and below,
\nhe was conformed to the water and land.
\n 2. He may be compared to heaven and earth in their supporting and
\ncontaining, their overshadowing and curtaining of all things. He may be
\ncompared to the four season in their alternating progress, and to the sun and
\nmoon in their successive shining.
\n 3. All things are nourished together without their injuring one another.
\nThe course [of the seasons, and of the sun and moon], are pursued without any
\ncollision among them. The smaller energies are like river currents; the
\ngreater energies are seen in mighty transformations. It is this which makes
\nheaven and earth so great.<\/p>\n
Chapter 31.<\/p>\n
1. It is only he, possessed of all sagely qualities that can exist under
\nheaven, who shows himself quick in apprehension, clear in discernment, of far-
\nreaching intelligence, and all-embracing knowledge, fitted to exercise rule;
\nmagnanimous, generous, benign, and mild, fitted to exercise forbearance;
\nimpulsive, energetic, firm, and enduring, fitted to maintain a firm hold;
\nself-adjusted, grave, never swerving from the Mean, and correct, fitted to
\ncommand reverence; accomplished, distinctive, concentrative, and searching,
\nfitted to exercise discrimination.
\n 2. All-embracing is he and vast, deep and active as a fountain, sending
\nforth in their due season his virtues.
\n 3. All-embracing and vast, he is like heaven. Deep and active as a
\nfountain, he is like the abyss. He is seen, and the people all reverence him;
\nhe speaks, and the people all believe him; he acts, and the people all are
\npleased with him.
\n 4. Therefore his fame overspreads the Middle Kingdom, and extends to all
\nbarbarous tribes. Wherever ships and carriages reach; wherever the strength
\nof man penetrated; wherever the heavens overshadow and the earth sustains;
\nwherever the sun and moon shine; wherever frosts and dews fall:–all who have
\nblood and breath unfeignedly honour and love him. Hence it is said,–‘He is
\nthe equal of Heaven.’<\/p>\n
Chapter 32.<\/p>\n
1. It is only the individual possessed of the most entire sincerity that
\ncan exist under heaven, who can adjust the great invariable relations of
\nmankind, establish the great fundamental virtues of humanity, and know the
\ntransforming and nurturing operations of Heaven and Earth;–shall this
\nindividual have any being or anything beyond himself on which he depends?
\n 2. Call him man is his ideal, how earnest is he! Call him an abyss, how
\ndeep is he! Call his Heaven, how vast is he!
\n 3. Who can know him, but he who is indeed quick in apprehension, clear in
\ndiscernment, of far-reaching intelligence, and all-embracing knowledge,
\npossessing all heavenly virtue?<\/p>\n
Chapter 33.<\/p>\n
1. It is said in the Book of Poetry, ‘Over her embroidered robe she puts a
\nplain single garment,’ intimating a dislike to the display of the elegance of
\nthe former. Just so, it is the way of the superior man to prefer the
\nconcealment [of his virtue], while it daily becomes more illustrious, and the
\nway of the mean man to seek notoriety, while he daily goes more and more to
\nruin. It is characteristic of the superior man, appearing insipid, yet never
\nto produce satiety; while showing a simple negligence, yet to have his
\naccomplishments recognized; while seemingly plain, yet to be discriminating.
\nHe knows how what is distant lies in what is near. He knows where the wind
\nproceeds from. He knows how what is minute becomes manifested. Such an one,
\nwe may be sure, will enter into virtue.
\n 2. It is said in the Book of Poetry, ‘Although [the fish] sink and lie at
\nthe bottom, it is still quite clearly seen.’ Therefore the superior man
\nexamines his heart, that there may be nothing wrong there, and that he may
\nhave no cause for dissatisfaction with himself. That wherein the superior
\nman cannot be equalled is simply this,–his [work] which other men cannot see.
\n 3. It is said in the Book of Poetry, ‘Looked at in your apartment, be
\nthere free from shame as being exposed to the light of heaven.’ Therefore,
\nthe superior man, even when he is not moving, has [a feeling] of reverence,
\nand while he speaks not, he has [the feeling of] truthfulness.
\n 4. It is said in the Book of Poetry, ‘In silence is the offering
\npresented, and [the spirit] approached to; there is not the slightest
\ncontention.’ Therefore the superior man does not use rewards, and the people
\nare stimulated [to virtue]. He does not show anger, and the people are awed
\nmore than by hatchets and battle-axes.
\n 5. It is said in the Book of Poetry, ‘What needs no display is virtue.
\nAll the princes imitate it.’ Therefore, the superior man being sincere and
\nreverential, the whole world is conducted to a state of happy tranquility.
\n 6. It is said in the Book of Poetry, ‘I regard with pleasure your
\nbrilliant virtue, making no great display of itself in sounds and
\nappearances.’ The Master said, ‘Among the appliances to transform the people,
\nsounds and appearances are but trivial influences. It is said in another ode,
\n“His virtue is light as a hair.” Still, a hair will admit of comparison [as
\nto its size]. “The doings of the supreme Heaven have neither sound nor
\nsmell.”–That is perfect virtue.’<\/p>\n
