THE DOCTRINE OF THE MEAN
Chu Hsi's Remark:
"Master Ch'eng I (Ch'eng I-ch'uan, 1033-1107) said, 'By chung
(central) is meant what is not one-sided, and
by yung (ordinary) is meant what is unchangeable. Chung is the
correct path of the world and yung is the definite principle of the
world.' 'This work
represents the central way in which the doctrines of the Confucian school have
been transmitted.' Fearing that in time errors should arise,
Tzu-ssu wrote it down and transmitted it to Mencius. The book
'first speaks of one principle, next it
spreads out to cover the ten thousand things, and finally returns
and gathers them all under the one principle.' Unroll it, and it reaches in all directions. Roll
it up, and it withdraws and lies hidden
in
minuteness. 'Its meaning and interest are inexhaustible.' The
whole of it is solid learning. If the skillful reader will explore and
brood over it and apprehend it, he may apply it throughout his life,
and will find it inexhaustible."
1. What Heaven (T'ien, Nature)
imparts to man is called human nature. To follow our nature is
called the Way (Tao). Cultivating the
Way
is called education. The Way cannot be separated from us for a
moment. What can be separated from us is not the Way. Therefore the
superior man is cautious over what he does not see and apprehensive over
what he does not hear. There is nothing more visible than what is hidden
and nothing more manifest than what is subtle. Therefore the superior
man is watchful over himself when he is alone.
Before the feelings of pleasure,
anger, sorrow, and joy are aroused it is called equilibrium (chung,
centrality, mean). When these feelings are
aroused
and each and all attain due measure and degree, it is called
harmony. Equilibrium is the great foundation of the world, and harmony
its universal path. When equilibrium and harmony are realized to the
highest degree, heaven and earth will attain their proper order and all
things will flourish.
Chu Hsi's Remark. "In the above
first chapter, Tzu-ssu relates the ideas which had been
transmitted to him, as the basis of discourse.
First, it shows clearly that the
origin of the Way is traced to Heaven and is unchangeable, while its
concrete substance is complete in ourselves and may not be
departed from. Next, it speaks of the essentials of preserving, nourishing, and
examining the mind. Finally, it speaks of the meritorious
achievements and transforming influence of the sage and the spirit man in their
highest degree. Tzu-ssu's hope was that the student should hereby return to
search
within himself to find these truths, so that he might
remove his selfish desires aroused by external temptations,
and realize in full measure the goodness which is natural to him.
This is what Scholar
2. Chung-ni (Confucius) said,
"The superior man [exemplifies] the
Mean
(chung-yung). The inferior man acts
contrary to the Mean. The superior man [exemplifies] the Mean because, as a
superior man, he can maintain the Mean at any time.
The inferior man [acts contrary to] the
Mean
because, as an inferior man, he has no caution."
3. Confucius said, "Perfect is
the Mean. For a long time few people have been able to follow
it."
4. Confucius said, "I know why
the Way is not pursued. The intelligent go beyond it and the stupid do not come
up to it. I know why the Way is not understood."
The worthy go beyond it and the unworthy do
not
come up to it. There is no one who does not eat and drink, but there
are few who can really know flavor."
5. Confucius said, "Alas! How is
the Way not being pursued!"
6. Confucius said, "Shun was
indeed a man of great wisdom! He loved to question others and to
examine their words, however ordinary.
He
concealed what was bad in them and displayed what was good. He
took hold of their two extremes, took the mean between them, and applied
it in his dealing with the people. This was how he became Shun
(the sage-emperor)."
7. Confucius said, "Men all say,
'I am wise'; but when driven forward
and
taken in a net, a trap, or a pitfall, none knows how to escape. Men
all say, 'I am wise'; but should they choose the course of the Mean, they
are not able to keep it for a round month."
8. Confucius said, "Hui"
was a man who chose the course of the Mean, and when he got hold of
one thing that was good, he clasped it firmly as if wearing it on his
breast and never lost it."
9. Confucius said, "The empire,
the states, and the families can be put in order. Ranks and
emolument can be declined. A bare, naked
weapon
can be tramped upon. But the Mean cannot [easily] be attained."
10. Tzu-lu" asked about
strength. Confucius said, "Do you mean the
strength
of the South, the strength of the North, or the strength you
should cultivate yourself? To be genial and gentle in teaching others and
not to revenge unreasonable conduct葉his is the strength of the people of the South. The superior man lives by it. To lie under arms and meet
death without regret葉his is the strength of the people of the North.
The strong man lives by it. Therefore the superior man maintains harmony
[in his nature and conduct] and does not waver. How unflinching is his
strength! He stands in the middle position and does not lean to one side.
How unflinching is his strength! When the Way prevails
in the state, [if he enters public life], he does not change from
what he was in private life. How unflinching is his
strength! When the Way does not prevail in the
state,
he does not change even unto death. How unflinching is his
strength!"
11. "There are men who seek for
the abstruse, and practice wonders. Future generations may mention
them. But that is what I will not do. There are superior men who act
in accordance with the Way, but give up when they have gone half
way. But I can never give up. There are
superior
men who are in accord with the Mean, retire from the world and
are unknown to their age, but do not regret. It is only a sage who can
do this."
12. "The Way of the superior man
functions everywhere and yet is hidden. Men and women of simple
intelligence can share its knowledge;
and
yet in its utmost reaches, there is something which even the sage does
not know. Men and women of simple intelligence can put it into practice;
and yet in its utmost reaches there is something which even the sage is
not able to put into practice. Great as heaven and earth are, men still
find something in them with which to be dissatisfied. Thus with [the Way
of] the superior man, if one speaks of its greatness, nothing in the
world
can contain it, and if one speaks of its smallness,
nothing in the world can split it. The Book of Odes
says, 'The hawk flies up to heaven; the
fishes
leap in the deep.' This means that [the Way] is clearly seen above
and below. The Way of the superior man has its simple beginnings in the
relation between man and woman, but in its utmost reaches, it is clearly
seen in heaven and on earth."
Chu Hsi's Remark. "The above
twelfth chapter contains the words of Tzu-ssu, which are meant to
clarify and elaborate on the idea of chapter 1 that the Way cannot
be departed from. In the following eight chapters, he quotes
Confucius here and there to clarify it."
13. Confucius said, "The Way is
not far from man. When a man pursues the Way and yet remains away from man, his
course cannot be considered the Way. The Book of Odes says, "In hewing an
axe handle, in hewing an axe handle, the pattern is not far
off.' If we take an axe handle to hew another axe handle and look askance from
the one to the other, we may still think the pattern is far
away. Therefore the superior man governs men as men, in
accordance with human nature, and as soon
as
they change [what is wrong], he stops. Conscientiousness (chung) and
altruism (shu) are not far from the Way. What you do not wish
others to
do to you, do not do to them.
"There are four things in the
Way of the superior man, none of which I have been able to do. To
serve my father as I would expect my son to
serve
me: that I have not been able to do. To serve my ruler as I would
expect my ministers to serve me: that I have not been able to do. To
serve
my elder brothers as I would expect my younger brothers
to serve me: that I have not been able to
do. To be the first to treat friends as I would
expect
them to treat me: that I have not been able to do. In practicing the
ordinary virtues and in the exercise of care in ordinary conversation,
when there is deficiency, the superior man never fails to make further
effort, and when there is excess, never dares to go to the limit. His
words
correspond to his actions and his actions correspond to
his words. Isn't the superior man earnest and genuine?"
14. The superior man does what is
proper to his position and does not want to go beyond this. If he
is in a noble station, he does what is proper
to
a position of wealth and honorable station. If he is in a humble station,
he does what is proper to a position of poverty and humble station. If he
is in the midst of barbarian tribes, he does what is proper in the midst
of barbarian tribes. In a position of difficulty and danger, he does
what is proper to a position of difficulty and danger. He can find
himself
in no situation in which he is not at ease with
himself. In a high position he does not treat his inferiors
with contempt. In a low position he does
not
court the favor of his superiors. He rectifies himself and seeks nothing
from others, hence he has no complaint to make. He does not complain
against Heaven above or blame men below. Thus it is that the superior
man lives peacefully and at ease and waits for his destiny (ming, Mandate
of Heaven, fate), while the inferior man takes to dangerous courses
and hopes for good luck. Confucius said, "In archery we have
something resembling the Way of the superior man. When the
archer misses the center of the target, he turns around and seeks
for the cause of failure within himself."
15. The Way of the superior man may
be compared to traveling to a distant place: one must start
from the nearest point. It may be compared
to
ascending a height: one must start from below. The Book of Odes
says, "Happy union with wife and children is like the music of lutes
and harps. When brothers live in concord and at
peace, the harmony is sweet and delightful. Let your
family live in concord, and enjoy your wife and children."
Confucius said, "How happy will parents be!"
16. Confucius said, "How
abundant is the display of power of spiritual beings! We look for them but do
not see them. We listen to them but do not hear them. They form the
substance of all things and nothing
can
be without them. They cause all people in the world to fast and
purify themselves and put on the richest dresses to perform sacrifices to
them. Like the spread of overflowing water they seem to be above and to
be on the left and the right. The Book of Odes says, 'The coming of
spiritual beings cannot be surmised. How much less can we get tired of
them? Such is the manifestation of the subtle. Such is the impossibility
of hiding the real (ch'eng)."
17. Confucius said, "Shun was
indeed greatly filial! In virtue he was
a
sage; in honor he was the Son of Heaven (emperor); and in wealth he
owned all within the four seas (China). Temple sacrifices were made to
him, and his descendants preserved the sacrifices to him. Thus it is that
he who possesses great virtue will certainly attain to corresponding
position, to corresponding wealth, to corresponding fame, and to corresponding
long life. For Heaven, in the production of things, is sure to be
bountiful to them, according to their natural capacity. Hence the tree
that is well taken care of is nourished and that which is about to fall
is overthrown. The Book of Odes says, 'The admirable, amiable prince
displayed conspicuously his excellent virtue. He put his people and his
officers in concord. And he received his emolument from Heaven. It
protected him, assisted him, and appointed him king. And Heaven's blessing
came again and again. Therefore he who possesses great virtue will
surely receive the appointment of Heaven."
18. Confucius said, "King Wen
was indeed the only one without sorrow! He had King Chi for
father and King Wu for son. His father laid the foundation of [the
great work of the Chou dynasty] and his son
carried
it on. King Wu continued the enterprise of King T'ai, King
Chi, and King Wen. Once he buckled on his armor [and revolted against
wicked King Chou of Shang], the world came into his possession, and
did not personally lose his great reputation throughout the empire. In
honor he was the Son of Heaven, and in wealth he owned all within the
four seas. Temple sacrifices were made to him, and his descendants
preserved the sacrifices to him.
"King Wu received Heaven's
Mandate to rule in his old age. Duke Chou carried to completion the
virtue of King Wen and King Wu. He honored T'ai and Chi with the
posthumous title of king. He sacrificed to
the
past reigning dukes of the house with imperial rites. These rites were
extended to the feudal lords, great officers, officers, and the common
people. If the father was a great officer, and the son a minor officer,
when
the father died, he was buried with the rite of a great officer but
afterward sacrificed to with the rite of a minor officer. If the father was a
minor officer and the son was a great officer, then the father was buried
with the rite of a minor officer but afterward
sacrificed to with the rite of a great officer. The rule
for one year of mourning for relatives was
extended
upward to include great officers, but the rule for three years of
mourning was extended upward to include the Son of Heaven. In mourning
for parents, there was no difference for the noble or the commoner.
The practice was the same."
19. Confucius said, "King Wu and
Duke Chou were indeed eminently filial. Men of filial piety are
those who skillfully carry out the wishes of
their
forefathers and skillfully carry forward their undertakings. In
spring and autumn they repaired their ancestral temple, displayed their
ancestral vessels and exhibited the ancestral robes, and presented the
appropriate offerings of the season. The ritual of the ancestral temple
is in order to place the kindred on the left or on the right according to
the order of descent. This order in rank meant to distinguish the more
honorable or humbler stations. Services in the temple are arranged in
order so as to give distinction to the worthy [according to their ability
for those services]. In the pledging rite the inferiors
present their cups to their superiors, so that people
of humble stations may have something
to
do. In the concluding feast, honored places were given people with
white hair, so as to follow the order of seniority. To occupy places of
their forefathers, to practice their rites, to perform their music, to reverence
those whom they honored, to love those who were dear to them,
to serve the dead as they were served while alive, and to serve the
departed as they were served while still with us: this is the height of filial
piety.
"The ceremonies of sacrifices to
Heaven and Earth are meant for the service of the Lord on High,
and the ceremonies performed in the ancestral temple are meant for
the service of ancestors. If one understands the ceremonies of the sacrifices to
Heaven and Earth and the meaning of the grand sacrifice
and the autumn sacrifice to ancestors, it
would
be as easy to govern a kingdom as to look at one's palm."
20. Duke Ai" asked about
government. Confucius said, "The governmental measures of King Wen and King
Wu are spread out in the records. With their kind of men,
government will flourish. When their kind of men are gone, their government
will come to an end. When the right principles of man operate, the
growth of good government is rapid, and
when
the right principles of soil operate, the growth of vegetables is
rapid. Indeed, government is comparable to a fast-growing plant.
Therefore the conduct of government depends upon the men. The right
men are obtained by the ruler's personal character. The cultivation of
the person is to be done through the Way, and the cultivation of the Way is
to be done through humanity. Humanity (jen) is [the distinguishing
characteristic of man, and the greatest application of it is in being
affectionate toward relatives. Righteousness is the principle of setting
things right and proper, and the greatest application of it is in
honoring the worthy. The relative degree of affection we
ought to feel for our relatives and the relative
grades in the honoring of the worthy give rise
to
the rules of propriety. If those in inferior positions do not have the
confidence of their superiors, they will not be able to govern the
people.
Therefore the ruler must not
fail to cultivate his personal life Wishing to cultivate his personal life, he
must not fail to serve his parents
Wishing to serve his parents, he must
not fail to know man. Wishing to know man, he must not fail to know Heaven.
There
are five universal ways [in human relations], and the way
by
which they are practiced is three. The five are those governing the
relationship
between ruler and minister, between father and son, between
husband
and wife, between elder and younger brothers, and those in the
intercourse
between friends. These five are universal paths in the world.
Wisdom humanity, and courage, these
three are the universal virtues. The way by which they are practiced is one.
"Some are born with the
knowledge [of these virtues]. Some learn it
through study. Some learn it
through hard work. But when the knowledge is acquired, it comes to
the same thing. Some practice them naturally, some practice them for their
advantage, some practice
them with effort and difficulty. But when the
achievement is made it
comes to the same thing."
'
Confucius said, "Love of
learning is akin to wisdom. To practice with
vigor is akin to humanity. To
know to be shameful is akin to courage. He
who knows these three things
knows how to cultivate his personal life.
Knowing how to cultivate his
personal life, he knows how to govern other men. And knowing how to govern other men,
he knows how to govern the empire, its states, and the families.
"There are nine standards by
which to administer the empire its states and the families.
They are: cultivating the personal life, honoring the worthy, being
affectionate to relatives, being respectful toward the
great ministers, identifying oneself with the welfare of the whole body
of
officers, treating the common people as one's own children, attracting
the
various artisans, showing tenderness to strangers from far counties,
and
extending kindly and awesome influence on the feudal lords. If the
ruler
cultivates his personal life, the Way will be established. If he honors
the
worthy, he will not be perplexed. If
he is affectionate to his relatives, there will be no grumbling among his uncles and
brothers. If he respects the great ministers, he will not be
deceived. If he identifies himself with
the welfare of the whole body
of officers, then the officers will repay him
heavily for his courtesies. If
he treats the common people as his own children,
then the masses will exhort one another [to do good]. If he attracts the various
artisans, there will be sufficiency of wealth and resources in the country. If
he shows tenderness to strangers from far
countries,
people from all quarters of the world will flock to him. And if
he extends kindly and awesome influence over the feudal lords, then the
world will stand in awe of him.
"To fast, to purify, and to be
correct in dress [at the time of solemn
sacrifice], and not to make any movement contrary to the rules of
propriety葉his is the way to cultivate the personal life. To avoid slanderers,
keep away seductive beauties, regard wealth lightly, and honor
virtue葉his is the way to encourage the worthy.
To give them honorable position, to bestow on them ample
emoluments, and to share their likes and dislikes葉his is the way to encourage
affection for relatives. To allow them many officers to carry out
their functions葉his is the way to encourage the great ministers. To deal with
them loyally and faithfully and to give them ample
emoluments葉his is the way to encourage the body
of
officers. To require them for service only at the proper time [without
interfering with their farm work] and to tax them lightly葉his is the
way to encourage the common masses. To inspect them daily and examine
them monthly and to reward them according to the degree of their
workmanship葉his is the way to encourage the various artisans. To
welcome them when they come and send them off when they go and to
commend the good among them and show compassion to the incompetent葉his
is the way to show tenderness to strangers from far countries.
To restore lines of broken succession, to revive states that have been
extinguished, to bring order to chaotic states, to support those states
that are in danger, to have fixed times for their attendance at court,
and to present them with generous gifts while expecting little when they
come葉his is the way to extend kindly and awesome influence on the feudal
lords.
"There are nine standards by
which to govern the empire, its states,
and
the families, but the way by which they are followed is one. In all
matters if there is preparation they will succeed; if there is no
preparation, they will fail. If what is to be said is determined beforehand,
there
will be no stumbling. If the business to be done is
determined beforehand, there will be no difficulty. If action to be taken is
determined beforehand, there will be no trouble. And if the
way to be pursued is determined beforehand, there
will be no difficulties. If those in inferior
positions
do not have the confidence of their superiors, they will not be
able to govern the people. There is a way to have the confidence of the
superiors: If one is not trusted by his friends, he will not have the confidence
of his superiors. There is a way to be trusted by one's friends: If
one is not obedient to his parents, he will not be trusted by his
friends. There is a way to obey one's parents: If one
examines himself and finds himself to be insincere, he
will not be obedient to his parents. There is
a
way to be sincere with oneself: If one does not understand what is
good, he will not be sincere with himself. Sincerity is the Way of
Heaven.
To think how to be sincere is the way of man. He who is
sincere is one who hits upon what is right without effort and
apprehends without thinking. He is naturally and easily in harmony with the Way.
Such a man is a sage. He who tries to be sincere is one who
chooses the good and holds fast to it.
"Study it (the way to be
sincere) extensively, inquire into it accurately, think over it carefully, sift
it clearly, and practice it earnestly. When
there
is anything not yet studied, or studied but not yet understood, do
not give up. When there is any question not yet asked, or asked but its
answer not yet known, do not give up. When there is anything not yet
thought over, or thought over but not yet apprehended, do not give up.
When there is anything not yet sifted, or sifted but not yet clear, do
not give up. When there is anything not yet practiced, or practiced but not
yet earnestly, do not give up. If another man succeed by one effort,
you will use a hundred efforts. If another man succeed by ten efforts,
you will use a thousand efforts. If one really follows this course,
though
stupid, he will surely become intelligent, and though
weak, will surely become strong."
21. It is due to our nature that
enlightenment results from sincerity. It is
due
to education that sincerity results from enlightenment. Given sincerity, there
will be enlightenment, and given enlightenment, there will
be sincerity.
Chu Hsi's Remark. "In the above
twenty-first chapter, Tzu-ssu continues Confucius' idea in
the preceding chapter of the Way of Heaven and the way of man as a
basis for discussion. In the following twelve chapters, Tzu-ssu reiterates and
elaborates the idea of this chapter."
22. Only those who are absolutely
sincere can fully develop their nature. If they can fully
develop their nature, they can then fully develop the nature of others. If they
can fully develop the nature of others, they
can
then fully develop the nature of things. If they can fully develop the
nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist
in the transforming and nourishing process of Heaven
and Earth, they can thus form a trinity
with
Heaven and Earth.
23. The next in order are those who
cultivate to the utmost a particular goodness. Having done this, they can attain
to the possession of sincerity. As there is
sincerity, there will be its expression. As it is expressed, it will become
conspicuous. As it becomes conspicuous, it will become clear. As it becomes
clear, it will move others. As it moves
others,
it changes them. As it changes them, it transforms them. Only
those who are absolutely sincere can transform others.
24. It is characteristic of absolute
sincerity to be able to foreknow. When a nation or family is
about to flourish, there are sure to be lucky
omens.
When a nation or family is about to perish, there are sure to be
unlucky omens. These omens are revealed in divination and in the
movements of the four limbs. When calamity or blessing is about to come, it
can surely know beforehand if it is good, and it can also surely know
beforehand if it is evil. Therefore he who has absolute sincerity is like
a spirit.
25. Sincerity means the completion of
the self, and the Way is self-directing. Sincerity is the beginning and end of
things. Without sincerity there would be nothing.
Therefore the superior man values sincerity. Sincerity is not only the
completion of one's own self, it is that by which all
things
are completed. The completion of the self means humanity. The
completion of all things means wisdom. These are the character of the
nature, and they are the Way in which the internal and the external are
united. Therefore whenever it is employed, everything done is right.
26. Therefore absolute sincerity is
ceaseless. Being ceaseless, it is lasting. Being lasting, it is
evident. Being evident, it is infinite. Being
infinite,
it is extensive and deep. Being extensive and deep, it is high and
brilliant. It is because it is extensive and deep that it contains all
things.
It is because it is high and brilliant that it
overshadows all things. It is because it is infinite and
lasting that it can complete all things. In being
extensive
and deep, it is a counterpart of Earth. In being high and brilliant, it is a
counterpart of Heaven. In being infinite and lasting, it is
unlimited. Such being its nature, it becomes prominent without any
display, produces changes without motion, and accomplishes its ends
without action.
The Way of Heaven and Earth may be
completely described in one sentence: They are without any
doubleness and so they produce things in an unfathomable way. The Way
of Heaven and Earth is extensive, deep, high, brilliant,
infinite, and lasting. The heaven now before us is
only
this bright, shining mass; but when viewed in its unlimited extent,
the sun, moon, stars, and constellations are suspended in it and all
things
are covered by it. The earth before us is but a handful
of soil; but in its breadth and depth, it sustains
mountains like Hua and Yiieh without feeling their weight, contains
the rivers and seas without letting them
leak
away, and sustains all things. The mountain before us is only a
fistful of straw; but in all the vastness of its size, grass and trees
grow
upon it, birds and beasts dwell on it, and stores of precious things
(minerals) are discovered in it. The water before us is but a spoonful of
liquid, but in all its unfathomable depth, the monsters, dragons, fishes,
and turtles are produced in them, and wealth becomes
abundant because of it [as a result of transportation]. The Book
of Odes says, "The Mandate of Heaven, how beautiful and unceasing.
This is to say, this is what makes Heaven to be Heaven. Again, it says,
"How shining is it,
the
purity of King Wen's virtue! This is to say, this is what makes
King Wen what he was. Purity likewise is unceasing.
27. Great is the Way of the sage!
Overflowing, it produces and nourishes all things and rises up to the height of
heaven. How exceedingly great! [It embraces] the three
hundred rules of ceremonies and the three thousand rules of
conduct. It waits for the proper man before it
can
be put into practice. Therefore it is said, "Unless there is perfect
virtue, the perfect Way cannot be materialized." Therefore the
superior man honors the moral nature and follows the path
of inquiry and study. He achieves breadth and
greatness and pursues the refined and subtle to
the
limit. He seeks to reach the greatest height and brilliancy and follows
the path of the Mean. He goes over the old so as to find out what is new.
He is earnest and deep and highly respects all propriety. Therefore when
occupying a high position, he is not proud, and when serving in a low
position, he is not insubordinate. When the Way prevails in the country,
he can rise to official position through his words. When the Way does not
prevail in the country, he can preserve himself through silence. The
Book of Odes says, "Intelligent and wise, he protects his
person." This is the meaning.
28.; Confucius said, "To be
stupid and like to use his own judgment,
to
be in a humble station and like to dictate, to live in the present world
and go back to the ways of antiquity用eople of this sort bring calamity
on themselves. Unless one is the Son of Heaven, he does not decide on
ceremonies [of social order], make regulations, or investigate
(determine) the form and pronunciation of characters. In the world today,
all carriages have wheels of the same size, all writing is done with the
same characters, and all conduct is governed by the same social
relations. Although a man occupies the throne, if he has not the corresponding
virtue, he may not dare to institute systems of music and ceremony. Although a
man has the virtue, if he does not occupy the throne,
he
may not dare to institute systems of music and ceremony either."
Confucius said, "I have talked
about the ceremonies of the Hsia dynasty (2183-1752 B.C.?), but
what remains in the present state of Ch'i (descendant of Hsia) does
not provide sufficient evidence. I have
studied
the ceremonies of the Shang dynasty (1751-1112 B.C.). They
are still preserved in the present state of Sung (descendant of Shang).
I have studied the ceremonies of the [Western] Chou dynasty (1111-770
B.C.). They are in use today. I follow the Chou."
29. If he who attains to the
sovereignty of the world has three important things [ceremonies, regulations,
and the form and pronunciation of characters], he will make few mistakes.
However excellent may have been the regulations of
former times, there is no evidence for them.
Without
evidence, they cannot command credence, and not being
credited,
the people would not follow them. However excellent might be
the regulations made by one in a low position, his position is not an
honored one. The position not being honored does not command credence,
and not being credited, the people would not follow them.
Therefore the Way of the true ruler is rooted in his own personal life
and has
its
evidence [in the following] of the common people. It is tested by the
experience of the Three Kings and found without error, applied before
Heaven and Earth and found to be without contradiction in their
operation, laid before spiritual beings without question or fear, and can wait
a hundred generations for a sage [to confirm it] without a doubt. Since
it can be laid before spiritual beings without question or fear, it shows
that
he knows [the Principle of] Heaven. Since it can wait for a hundred
generations for a sage without a doubt, it shows that he knows [the principles
of] man. Therefore every move he makes becomes the way of the
world, every act of his becomes the model of the world, and every word
he utters becomes the pattern of the world. Those who are far away look
longingly for him, and those who are near do not get weary of him. The
Book of Odes says, "There they do not dislike him, here they do not
get tired of him. Thus from day to day and night to night, they will
perpetuate their praise." There has never been a ruler who did not
answer this description and yet could obtain early renown throughout
the world.
30. Chung-ni (Confucius) transmitted the ancient traditions of Yao and
Shun, and he modeled after and made brilliant the systems of King Wen and King
Wu. He conformed with the natural order governing the revolution of the seasons
in heaven above, and followed the principles governing land and water below. He
may be compared to earth in its supporting and containing all things, and to
heaven in its overshadowing and embracing all things. He may be compared to the
four seasons in their succession, and to the sun and moon in their alternate
shining. All things are produced and developed without injuring one another. The
courses of the seasons, the sun, and moon are pursued without conflict. The
lesser forces flow continuously like river currents, while the great forces go
silently and deeply in their mighty transformations. It is this that makes
heaven and earth so great.
31. Only the perfect sage in the world has quicknesss of apprehension,
intelligence, insight, and wisdom, which enable him to rule all men;
magnanimity, generosity, benignity, and tenderness, which enable him to embrace
all men; vigor, strength, firmness, and resolution, which enable him to maintain
a firm hold; orderliness, seriousness, adherence to the Mean, and correctness,
which enable him to be reverent; pattern, order, refinement, and penetration,
which enable him to exercise discrimination. All embracing and extensive, and
deep and unceasingly springing, these virtues come forth at all times. All
embracing and extensive as heaven and deep and unceasingly springing as an
abyss! He appears and all people respect him, speaks and all people believe him,
acts and all people are pleased with him. Consequently his fame spreads
overflowingly over the Middle Kingdom (China, the civilized world), and extends
to barbarous tribes. Wherever ships and carriages reach, wherever the labor of
man penetrates, wherever the heavens overshadow and the earth sustains, wherever
the sun and moon shine, and wherever frosts and dew fall, all who have blood and
breath honor and love him. Therefore we say that he is a counterpart of Heaven.
32. Only those who are absolutely sincere can order and adjust the great
relations of mankind, establish the great foundations of humanity, and know the
transforming and nourishing operations of heaven and earth. Does he depend on
anything else? How earnest and sincere揺e is humanity! How deep and
unfathomable揺e is abyss! How vast and great揺e is heaven! Who can know him
except he who really has quickness of apprehension, intelligence, sageliness,
and wisdom, and understands character of Heaven?
33. The Book of Odes says, "Over her brocaded robe, she wore a plain
and simple dress," for she disliked the loudness of its color and patterns.
Thus the way of the superior man is hidden but becomes more prominent every day,
whereas the way of the inferior man is conspicuous but gradually disappears. It
is characteristic of the superior man to be plain, and yet people do not get
tired of him. He is simple and yet rich in cultural adornment. He is amiable and
yet systematically methodical. He knows what is distant begins with what is
near. He knows where the winds (moral influence) come from. And he knows the
subtle will be manifested. Such a man can enter into virtue.
The Book of Odes says, "Although the fish dive and lie at the
bottom, it is still quite clearly seen." Therefore the superior man
examines his own heart and sees that there is nothing wrong there, and that he
is not dissatisfied with himself. The superior man is unequaled in the fact that
he [is cautious] in those things which people do not see. The Book of Odes says,
"Though the ceiling looks down upon you, be free from shame even in the
recesses of your own house." Therefore the superior man is reverent without
any movement and truthful without any words. The Book of Odes says,
"Throughout the sacrifice not a word is spoken, and yet [the worshipers are
influenced and transformed] without the slightest contention." Therefore
the superior man does not resort to rewards and the people are encouraged to
virtue. He does not resort to anger and the people are awed. The Book of Odes
says, "He does not display his virtue, and yet all the princes follow
him." Therefore when the superior man is sincere and reverent, the world
will be in order and at peace. The Book of Odes says, "I cherish your brilliant virtue,
which makes no great display in sound or appearance." Confucius said,
"In influencing people, the use of sound or appearance is of secondary
importance." The Book of Odes says, "His virtue is as light as
hair." Still, a hair is comparable. "The operations of Heaven have
neither sound nor smell."
Chu Hsi's Remark. In the above thirty-third chapter, Tzu-ssu returns to
the ideas of "carrying out to the limit" and "exhausting the most
refined" (discussed in previous chapters) to search for their source.
Furthermore, he extends the discussion to include the effort of the learner who,
for his own sake, leams to be careful while alone預n effort which, through
earnestness and reverence, culminates in the glory of world peace. Then he
further praises the wonder of all this, and does not stop until he describes it
as being without sound or smell. What he does is to pick out the essence of the
whole work and talk about it in simple terms. He felt deeply and most earnestly
as he instructed people by going over the points again and again. Should the
student not apply his mind to the utmost [in studying this work]?"