Doctrine Of The Mean, Confucius, 500 B.C., Part V
Large and substantial;-this is
how it contains all things. High and
brilliant;-this is how it overspreads
all things. Reaching far and continuing
long;-this is how it perfects all
things. So large and substantial, the
individual possessing it is the co-equal
of Earth. So high and brilliant, it
makes him the co-equal of Heaven. So
far-reaching and long-continuing, it
makes him infinite.
Such being its nature, without any
display, it becomes manifested; without
any movement, it produces changes; and
without any effort, it accomplishes its
ends. The way of Heaven and Earth may be
completely declared in one
sentence.-They are without any
doubleness, and so they produce things
in a manner that is unfathomable.
The way of Heaven and Earth is large and
substantial, high and brilliant,
far-reaching and long-enduring.
The Heaven now before us is only this
bright shining spot; but when viewed in
its inexhaustible extent, the sun, moon,
stars, and constellations of the zodiac,
are suspended in it, and all things are
overspread by it. The earth before us is
but a handful of soil; but when regarded
in its breadth and thickness, it
sustains mountains like the Hwa and the
Yo, without feeling their weight, and
contains the rivers and seas, without
their leaking away. The mountain now
before us appears only a stone; but when
contemplated in all the vastness of its
size, we see how the grass and trees are
produced on it, and birds and beasts
dwell on it, and precious things which
men treasure up are found on it. The
water now before us appears but a
ladleful; yet extending our view to its
unfathomable depths, the largest
tortoises, iguanas, iguanodons, dragons,
fishes, and turtles, are produced in it,
articles of value and sources of wealth
abound in it. It is said in the Book of
Poetry, "The ordinances of Heaven, how
profound are they and unceasing!" The
meaning is, that it is thus that Heaven
is Heaven. And again, "How illustrious
was it, the singleness of the virtue of
King Wan!" indicating that it was thus
that King Wan was what he was.
Singleness likewise is unceasing. How
great is the path proper to the Sage!
Like overflowing water, it sends forth
and nourishes all things, and rises up
to the height of heaven. All-complete is
its greatness! It embraces the three
hundred rules of ceremony, and the three
thousand rules of demeanor. It waits for
the proper man, and then it is trodden.
Hence it is said, "Only by perfect
virtue can the perfect path, in all its
courses, be made a fact." Therefore, the
superior man honors his virtuous nature,
and maintains constant inquiry and
study, seeking to carry it out to its
breadth and greatness, so as to omit
none of the more exquisite and minute
points which it embraces, and to raise
it to its greatest height and
brilliancy, so as to pursue the course
of the Mean. He cherishes his old
knowledge, and is continually acquiring
new. He exerts an honest, generous
earnestness, in the esteem and practice
of all propriety. Thus, when occupying a
high situation he is not proud, and in a
low situation he is not insubordinate.
When the kingdom is well governed, he is
sure by his words to rise; and when it
is ill governed, he is sure by his
silence to command forbearance to
himself. Is not this what we find in the
Book of Poetry,-"Intelligent is he and
prudent, and so preserves his person?"
The Master said, Let a man who is
ignorant be fond of using his own
judgment; let a man without rank be fond
of assuming a directing power to
himself; let a man who is living in the
present age go back to the ways of
antiquity;-on the persons of all who act
thus calamities will be sure to come.
To no one but the Son of Heaven does it
belong to order ceremonies, to fix the
measures, and to determine the written
characters. Now over the kingdom,
carriages have all wheels, of the-same
size; all writing is with the same
characters; and for conduct there are
the same rules.
One may occupy the throne, but if he
have not the proper virtue, he may not
dare to make ceremonies or music. One
may have the virtue, but if he do not
occupy the throne, he may not presume to
make ceremonies or music. The Master
said, "I may describe the ceremonies of
the Hsia dynasty, but Chi cannot
sufficiently attest my words. I have
learned the ceremonies of the Yin
dynasty, and in Sung they still
continue. I have learned the ceremonies
of Chau, which are now used, and I
follow Chau." He who attains to the
sovereignty of the kingdom, having those
three important things, shall be able to
effect that there shall be few errors
under his government. However excellent
may have been the regulations of those
of former times, they cannot be
attested. Not being attested, they
cannot command credence, and not being
credited, the people would not follow
them. However excellent might be the
regulations made by one in an inferior
situation, he is not in a position to be
honored. Unhonored, he cannot command
credence, and not being credited, the
people would not follow his rules.
Therefore the institutions of the Ruler
are rooted in his own character and
conduct, and sufficient attestation of
them is given by the masses of the
people. He examines them by comparison
with those of the three kings, and finds
them without mistake. He sets them up
before Heaven and Earth, and finds
nothing in them contrary to their mode
of operation. He presents himself with
them before spiritual beings, and no
doubts about them arise. He is prepared
to wait for the rise of a sage a hundred
ages after, and has no misgivings.
His presenting himself with his
institutions before spiritual beings,
without any doubts arising about them,
shows that he knows Heaven. His being
prepared, without any misgivings, to
wait for the rise of a sage a hundred
ages after, shows that he knows men.
Such being the case, the movements of
such a ruler, illustrating his
institutions, constitute an example to
the world for ages. His acts are for
ages a law to the kingdom. His words are
for ages a lesson to the kingdom. Those
who are far from him look longingly for
him; and those who are near him are
never wearied with him. It is said in
the Book of Poetry,-"Not disliked there,
not tired of here, from day to day and
night tonight, will they perpetuate
their praise." Never has there been a
ruler, who did not realize this
description, that obtained an early
renown throughout the kingdom.
Chung-ni handed down the doctrines of
Yao and Shun, as if they had been his
ancestors, and elegantly displayed the
regulations of Wan and Wul taking them
as his model. Above, he harmonized with
the times of Heaven, and below, he was
conformed to the water and land.
He may be compared to Heaven and Earth
in their supporting and containing,
their overshadowing and curtaining, all
things. He may be compared to the four
seasons in their alternating progress,
and to the sun and moon in their
successive shining. All things are
nourished together without their
injuring one another. The courses of the
seasons, and of the sun and moon, are
pursued without any collision among
them. The smaller energies are like
river currents; the greater energies are
seen in mighty transformations. It is
this which makes heaven and earth so
great. It is only he, possessed of all
sagely qualities that can exist under
heaven, who shows himself quick in
apprehension, clear in discernment, of
far-reaching intelligence, and
all-embracing knowledge, fitted to
exercise rule; magnanimous, generous,
benign, and mild, fitted to exercise
forbearance; impulsive, energetic, firm,
and enduring, fitted to maintain a firm
hold; self-adjusted, grave, never
swerving from the Mean, and correct,
fitted to command reverence;
accomplished, distinctive,
concentrative, and searching, fitted to
exercise discrimination. All-embracing
is he and vast, deep and active as a
fountain, sending forth in their due
season his virtues. All-embracing and
vast, he is like Heaven. Deep and active
as a fountain, he is like the abyss. He
is seen, and the people all reverence
him; he speaks, and the people all
believe him; he acts, and the people all
are pleased with him.
Therefore his fame overspreads the
Middle Kingdom, and extends to all
barbarous tribes. Wherever ships and
carriages reach; wherever the strength
of man penetrates; wherever the heavens
overshadow and the earth sustains;
wherever the sun and moon shine;
wherever frosts and dews fall:-all who
have blood and breath unfeignedly honor
and love him. Hence it is said,-"He is
the equal of Heaven." It is only the
individual possessed of the most entire
sincerity that can exist under Heaven,
who can adjust the great invariable
relations of mankind, establish the
great fundamental virtues of humanity,
and know the transforming and nurturing
operations of Heaven and Earth;-shall
this individual have any being or
anything beyond himself on which he
depends? Call him man in his ideal, how
earnest is he! Call him an abyss, how
deep is he! Call him Heaven, how vast is
he! Who can know him, but he who is
indeed quick in apprehension, clear in
discernment, of far-reaching
intelligence, and all-embracing
knowledge, possessing all Heavenly
virtue? It is said in the Book of
Poetry, "Over her embroidered robe she
puts a plain single garment," intimating
a dislike to the display of the elegance
of the former. Just so, it is the way of
the superior man to prefer the
concealment of his virtue, while it
daily becomes more illustrious, and it
is the way of the mean man to seek
notoriety, while he daily goes more and
more to ruin. It is characteristic of
the superior man, appearing insipid, yet
never to produce satiety; while showing
a simple negligence, yet to have his
accomplishments recognized; while
seemingly plain, yet to be
discriminating. He knows how what is
distant lies in what is near. He knows
where the wind proceeds from. He knows
how what is minute becomes manifested.
Such a one, we may be sure, will enter
into virtue. It is said in the Book of
Poetry, "Although the fish sink and lie
at the bottom, it is still quite clearly
seen." Therefore the superior man
examines his heart, that there may be
nothing wrong there, and that he may
have no cause for dissatisfaction with
himself. That wherein the superior man
cannot be equaled is simply this,-his
work which other men cannot see. It is
said in the Book of Poetry, "Looked at
in your apartment, be there free from
shame as being exposed to the light of
Heaven." Therefore, the superior man,
even when he is not moving, has a
feeling of reverence, and while he
speaks not, he has the feeling of
truthfulness. It is said in the Book of
Poetry, "In silence is the offering
presented, and the spirit approached to;
there is not the slightest contention."
Therefore the superior man does not use
rewards, and the people are stimulated
to virtue. He does not show anger, and
the people are awed more than by
hatchets and battle-axes. It is said in
the Book of Poetry, "What needs no
display is virtue. All the princes
imitate it." Therefore, the superior man
being sincere and reverential, the whole
world is conducted to a state of happy
tranquility. It is said in the Book of
Poetry, "I regard with pleasure your
brilliant virtue, making no great
display of itself in sounds and
appearances." The Master said, "Among
the appliances to transform the people,
sound and appearances are but trivial
influences. It is said in another ode,
'His Virtue is light as a hair.' Still,
a hair will admit of comparison as to
its size. 'The doings of the supreme
Heaven have neither sound nor smell.
"That is perfect virtue."
THE END
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