Zhongyong — The Doctrine of the Mean — Taiyi Pavilion Zhongyong — The Doctrine of the Mean

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What Heaven imparts to man is called human nature. To follow our nature is called the Way. Cultivating the Way is called education. The Way cannot be separated from us for a moment; what can be separated is not the Way. Therefore, the superior person is cautious over what they do not see and apprehensive over what they do not hear. Nothing is more visible than what is hidden, nothing more manifest than what is subtle. Therefore, the superior person is watchful over themselves when alone. Before feelings of pleasure, anger, sorrow, or joy arise, the mind is in a state of equilibrium. When these feelings arise and each attains its proper measure, the mind is in a state of harmony. Equilibrium is the great foundation of the world; harmony is the universal path for the world. When equilibrium and harmony are fully realized, heaven and earth take their proper places, and all things flourish. Confucius said, "The superior person embodies the Mean; the petty person acts contrary to it. The superior person's embodiment of the Mean is due to their constantly hitting the proper mark. The petty person's contrary to the Mean is due to their having no restraint." Confucius said, "Perfect is the Mean! For a long time, few people have been able to practice it." Confucius said, "I know why the Way is not practiced: the wise go beyond it, and the foolish fall short. I know why the Way is not understood: the worthy go beyond it, and the unworthy fall short. Everyone eats and drinks, but few can truly taste." Confucius said, "The Way is not practiced, alas!" Confucius said, "How great was Shun in wisdom! He loved to question and to examine ordinary speech. He concealed what was bad and promoted what was good. He grasped both extremes and applied the Mean to the people. This is how he became Shun!" Confucius said, "Everyone says, 'I am wise,' but when driven into nets, traps, and pitfalls, no one knows how to escape. Everyone says, 'I am wise,' but when choosing the Mean, they cannot keep it for a month." Confucius said, "Hui was a person who, having chosen the Mean, grasped one good thing and held it firmly in his heart, never losing it." Confucius said, "The empire, its states, and its families may be governed impartially; rank and salary may be declined; naked blades may be trodden upon; but the Mean cannot be attained easily." Zilu asked about strength. Confucius said, "Do you mean the strength of the South, the strength of the North, or your own kind of strength? To be gentle and forgiving in teaching, and not to retaliate against those who act unjustly—this is the strength of the South, where the superior person dwells. To lie down on shields and armor, and to face death without regret—this is the strength of the North, where the forceful dwell. Therefore, the superior person is harmonious but not conforming—how strong! They stand in the middle without leaning—how strong! When the state is well-governed, they do not change their principles—how strong! When the state is ill-governed, they remain unchanged even unto death—how strong!" Confucius said, "Those who seek the hidden and practice the strange will be remembered by later generations, but I do not do such things. The superior person follows the Way but may stop halfway—I cannot stop. The superior person abides by the Mean, living in obscurity and unknown to the world without regret—only the sage can do this." The Way of the superior person is both vast and subtle. Ordinary men and women, however ignorant, can understand something of it; but in its fullest extent, even the sage does not fully comprehend it. Ordinary men and women, however unworthy, can practice something of it; but in its fullest extent, even the sage cannot fully practice it. Great as heaven and earth are, people still find things to complain about. Therefore, when the superior person speaks of the great, nothing in the world can contain it; when they speak of the small, nothing in the world can split it. The Book of Songs says, "The hawk flies to the heavens; the fish leaps in the deep." This means that the Way is clearly seen above and below. The Way of the superior person begins with ordinary men and women, but in its fullest extent, it illuminates heaven and earth. Confucius said, "The Way is not far from people. If people make the Way distant from them, it cannot be considered the Way. The Book of Songs says, 'In hewing an axe handle, the pattern is not far off.' Grasping one axe handle to hew another, if you look askance, you still think they are far apart. Therefore, the superior person governs people by what is human in them, and stops when they reform. Loyalty and reciprocity are not far from the Way. Do not impose on others what you yourself do not desire. The superior person has four things in the Way, and I have not yet achieved one: to serve my father as I would require my son to serve me—I have not done this; to serve my ruler as I would require my minister to serve me—I have not done this; to serve my elder brother as I would require my younger brother to serve me—I have not done this; to be the first to treat friends as I would require them to treat me—I have not done this. Practice ordinary virtue carefully, and be cautious in ordinary speech. If there is deficiency, do not fail to strive; if there is excess, do not dare to exhaust it. Let words match actions and actions match words. How can the superior person not be earnest and sincere?" The superior person acts according to their position and does not seek anything outside it. In a position of wealth and honor, they act as befits wealth and honor; in a position of poverty and lowliness, they act as befits poverty and lowliness; among barbarian tribes, they act as befits barbarian tribes; in times of difficulty, they act as befits difficulty. The superior person can find fulfillment in any situation. In a high position, they do not oppress those below; in a low position, they do not cling to those above. They correct themselves and seek nothing from others, so they have no resentment. They do not resent Heaven above nor blame people below. Therefore, the superior person dwells in ease to await their destiny, while the petty person takes risks in hope of good fortune. Confucius said, "Archery is like the Way of the superior person: when one misses the target, one seeks the cause in oneself." The Way of the superior person is like traveling far: one must start from near; like climbing high: one must start from low. The Book of Songs says, "When wife and children are harmonious, it is like playing the zither. When brothers are united, harmony and joy are deep. Let your family be well-ordered, and your wife and children happy." Confucius said, "Then parents are contented indeed!" Confucius said, "How abundant is the power of spiritual beings! Looked for but not seen, listened for but not heard, yet they are embodied in things and cannot be neglected. They cause all people to fast and purify themselves, put on splendid robes, and perform sacrifices. They are everywhere—above, as if over our heads; on the left and right, as if all around us. The Book of Songs says, 'The coming of the spirits cannot be fathomed—how much less can we tire of them!' Such is the manifestation of the subtle! The sincerity of the invisible cannot be concealed like this." Confucius said, "How great was Shun in filial piety! He was a sage in virtue, honored as the Son of Heaven, and possessed all within the four seas. He is sacrificed to in the ancestral temple, and his descendants preserve his legacy. Therefore, great virtue inevitably obtains its position, its reward, its fame, and its longevity. Thus, Heaven, in producing things, nurtures them according to their capacity. Therefore, what is planted is cultivated, and what is overturned is cast down. The Book of Songs says, 'Joyous and admirable is the superior person, with bright and excellent virtue. They are fit for the people and for Heaven. They receive blessings from Heaven, and Heaven protects and commands them, sending down repeated favors.' Therefore, those of great virtue inevitably receive Heaven's mandate." Confucius said, "The one without anxiety was perhaps King Wen! With King Ji as his father and King Wu as his son, his father initiated and his son carried on. King Wu continued the enterprise of Great King, King Ji, and King Wen. He donned armor and gained the empire, without losing his great fame throughout the world. He was honored as the Son of Heaven and possessed all within the four seas. He is sacrificed to in the ancestral temple, and his descendants preserve his legacy. King Wu received the mandate in his later years, and the Duke of Zhou completed the virtue of King Wen and King Wu. He posthumously honored Great King and King Ji, and sacrificed to the former lords with the rites of the Son of Heaven. These rites extended to the feudal lords, great officers, scholars, and common people. If the father was a great officer and the son a scholar, the father was buried with the rites of a great officer and sacrificed to with the rites of a scholar. If the father was a scholar and the son a great officer, the father was buried with the rites of a scholar and sacrificed to with the rites of a great officer. The one-year mourning period extended to great officers; the three-year mourning period extended to the Son of Heaven. Mourning for parents was the same for all, regardless of rank." Confucius said, "How far-reaching was the filial piety of King Wu and the Duke of Zhou! Filial piety means skillfully carrying on the intentions of one's predecessors and skillfully continuing their work. In spring and autumn, they repaired the ancestral temple, displayed the ancestral vessels, arranged the ceremonial robes, and offered the seasonal foods. The rites of the ancestral temple served to order the generations by rank. The ordering of ranks distinguished the noble from the base. The ordering of duties distinguished the worthy. At the feast, the younger offered toasts to the elders, so that the lowly might be included. The seating by hair color ordered the ages. They occupied the positions, performed the rites, played the music, honored what was revered, loved what was dear, served the dead as they served the living, and served the departed as they served the present—this is the ultimate filial piety. The rites of the suburban sacrifice served to serve the Supreme Being; the rites of the ancestral temple served to sacrifice to one's ancestors. Understanding the meaning of the suburban sacrifice and the autumn and summer sacrifices, governing a state is like looking at the palm of one's hand!" Duke Ai asked about government. Confucius said, "The government of Kings Wen and Wu is recorded on tablets and bamboo. When the right people exist, their government flourishes; when the right people are gone, their government ceases. The way of people is to be diligent in government; the way of earth is to be diligent in growing trees. Government is like a fast-growing plant. Therefore, government depends on the right people. To get the right people, one must cultivate oneself; to cultivate oneself, one must follow the Way; to follow the Way, one must cultivate humaneness. Humaneness means being human, and loving one's relatives is the greatest expression of it. Righteousness means doing what is fitting, and honoring the worthy is the greatest expression of it. The gradations of love for relatives and the degrees of honor for the worthy give rise to the rites. If those in inferior positions do not gain the confidence of their superiors, they cannot govern the people. Therefore, the superior person must cultivate themselves. To cultivate themselves, they must serve their parents. To serve their parents, they must understand others. To understand others, they must understand Heaven." "There are five universal paths in the world, and three virtues by which they are practiced. They are: ruler and minister, father and son, husband and wife, elder and younger brother, and friendship—these five are the universal paths. Wisdom, humaneness, and courage—these three are the universal virtues. The way they are practiced is one. Some are born knowing them, some learn them through study, and some learn them through hardship—but when they know them, it is one. Some practice them with ease, some for advantage, and some with effort—but when they succeed, it is one. Confucius said, 'Loving learning is near to wisdom; practicing with vigor is near to humaneness; knowing shame is near to courage. Knowing these three, one knows how to cultivate oneself. Knowing how to cultivate oneself, one knows how to govern others. Knowing how to govern others, one knows how to govern the empire, its states, and its families.'" "To govern the empire, its states, and its families, there are nine standard rules: cultivating oneself, honoring the worthy, loving one's relatives, respecting the great ministers, identifying with the body of officials, treating the common people as children, attracting the various artisans, showing tenderness to those from afar, and cherishing the feudal lords. By cultivating oneself, the Way is established. By honoring the worthy, one is not perplexed. By loving one's relatives, uncles and brothers have no resentment. By respecting the great ministers, one is not deceived. By identifying with the body of officials, the scholars repay with heavy courtesy. By treating the common people as children, the people are encouraged. By attracting the various artisans, wealth and resources are sufficient. By showing tenderness to those from afar, people from all directions come. By cherishing the feudal lords, the whole world stands in awe. Purify yourself and put on splendid robes, and do nothing contrary to the rites—this is how to cultivate oneself. Banish slander, keep away seductive beauty, value virtue and despise wealth—this is how to encourage the worthy. Give them high positions, heavy emoluments, and share their likes and dislikes—this is how to encourage love for relatives. Give them many officials to carry out orders—this is how to encourage the great ministers. Treat them with loyalty and trust, and give them heavy emoluments—this is how to encourage the scholars. Employ them at the proper times and levy light taxes—this is how to encourage the people. Inspect them daily and test them monthly, and give them rations according to their work—this is how to encourage the artisans. Welcome them when they come and see them off when they go, praise the good and pity the incapable—this is how to show tenderness to those from afar. Continue extinct families, revive fallen states, bring order to chaos, and support those in peril. Have them come to court at regular times, give generously and receive little—this is how to cherish the feudal lords. These are the nine standard rules for governing the empire, its states, and its families. The way they are practiced is one." "In all matters, preparation leads to success, and lack of preparation leads to failure. If words are settled beforehand, there will be no stumbling. If affairs are settled beforehand, there will be no difficulty. If actions are settled beforehand, there will be no regret. If the Way is settled beforehand, there will be no exhaustion. If those in inferior positions do not gain the confidence of their superiors, they cannot govern the people. There is a way to gain the confidence of superiors: if one is not trusted by friends, one will not gain the confidence of superiors. There is a way to be trusted by friends: if one is not obedient to parents, one will not be trusted by friends. There is a way to be obedient to parents: if one is not sincere in reflecting on oneself, one will not be obedient to parents. There is a way to be sincere in oneself: if one does not understand what is good, one will not be sincere in oneself. Sincerity is the Way of Heaven; to attain sincerity is the way of humanity. The sincere person hits the mark without effort, understands without thinking, and naturally embodies the Way—this is the sage. To attain sincerity is to choose the good and hold it firmly." "Study extensively, inquire carefully, think deeply, discern clearly, and practice earnestly. If there is something not studied, or studied but not understood, do not give up. If there is something not inquired about, or inquired about but not known, do not give up. If there is something not thought about, or thought about but not grasped, do not give up. If there is something not discerned, or discerned but not clear, do not give up. If there is something not practiced, or practiced but not earnestly, do not give up. If others succeed with one effort, I will use a hundred; if others succeed with ten, I will use a thousand. If one truly follows this path, though foolish, they will become clear; though weak, they will become strong." From sincerity to clarity is called nature. From clarity to sincerity is called education. Sincerity leads to clarity, and clarity leads to sincerity. Only the most sincere person in the world can fully realize their nature. Able to fully realize their nature, they can fully realize the nature of others. Able to fully realize the nature of others, they can fully realize the nature of things. Able to fully realize the nature of things, they can assist in the transforming and nourishing powers of Heaven and Earth. Able to assist in these powers, they can form a triad with Heaven and Earth. Next in order is the person who cultivates the smaller aspects. In these smaller aspects, they can attain sincerity. Sincerity takes form; form becomes manifest; manifest becomes clear; clear becomes moving; moving becomes transforming; transforming becomes nourishing. Only the most sincere person in the world can transform. The way of utmost sincerity enables one to know beforehand. When a state is about to flourish, there will be auspicious omens. When a state is about to perish, there will be portents and prodigies. They appear in the divining stalks and tortoise shells, and affect the movements of the four limbs. When fortune or misfortune is about to come, the good will surely know it beforehand, and the evil will surely know it beforehand. Therefore, utmost sincerity is like a spirit. Sincerity completes itself, and the Way guides itself. Sincerity is the beginning and end of all things. Without sincerity, there is nothing. Therefore, the superior person values sincerity. Sincerity is not merely the completion of oneself; it also completes things. Completing oneself is humaneness; completing things is wisdom. These are the virtues of nature, the way that unites inner and outer. Therefore, it is fitting to apply it at all times. Thus, utmost sincerity never ceases. Without ceasing, it endures. Enduring, it becomes manifest. Manifest, it becomes vast and far-reaching. Vast and far-reaching, it becomes broad and deep. Broad and deep, it becomes high and bright. Broad and deep, it sustains all things. High and bright, it covers all things. Vast and enduring, it completes all things. Broad and deep corresponds to Earth; high and bright corresponds to Heaven; vast and enduring knows no bounds. In this way, without being seen, it is manifest; without moving, it transforms; without acting, it completes. The Way of Heaven and Earth can be expressed in one word: it is undivided in producing things, and its production is unfathomable. The Way of Heaven and Earth is broad, deep, high, bright, vast, and enduring. Consider Heaven: it is but a gathering of brightness, yet in its infinite extent, the sun, moon, and stars are suspended, and all things are covered. Consider Earth: it is but a handful of soil, yet in its breadth and depth, it sustains Mount Hua without feeling its weight, contains the rivers and seas without leaking, and bears all things. Consider a mountain: it is but a heap of stones, yet in its vastness, grass and trees grow, birds and beasts dwell, and treasures are stored. Consider water: it is but a ladleful, yet in its unfathomable depth, turtles, crocodiles, dragons, fish, and turtles live, and wealth and resources are produced. The Book of Songs says, "The mandate of Heaven, how profound and unceasing!" This means that this is how Heaven is Heaven. "How bright and manifest was the pure virtue of King Wen!" This means that this is how King Wen became King Wen—pure and unceasing. Great is the Way of the sage! It overflows and develops all things, reaching up to Heaven. How abundant and great! There are three hundred major rites and three thousand minor rites. They await the right person to be practiced. Therefore, it is said: if one does not reach the highest virtue, the highest Way will not be realized. Thus, the superior person honors their virtuous nature and follows the path of inquiry and learning. They seek to be broad and great, yet exhaust the finest details. They aim for the highest brightness, yet follow the Mean. They review the old to know the new, and are sincere and earnest in honoring the rites. Therefore, in a high position, they are not proud; in a low position, they are not rebellious. When the state is well-governed, their words are sufficient to bring prosperity; when the state is ill-governed, their silence is sufficient to preserve themselves. The Book of Songs says, "Intelligent and wise, they preserve their person." This is what is meant! Confucius said, "The foolish who like to act on their own, the lowly who like to make their own decisions, those who live in the present age yet turn to the ways of antiquity—such people bring disaster upon themselves." Only the Son of Heaven can institute rites, establish standards, and regulate writing. Now, throughout the empire, the carriage tracks are the same, the writing is the same, and the conduct is the same. Even if one has the position, without the virtue, one dare not institute rites and music. Even if one has the virtue, without the position, one dare not institute rites and music. Confucius said, "I have spoken of the rites of Xia, but the state of Qi cannot provide sufficient evidence. I have studied the rites of Yin, and they survive in Song. I have studied the rites of Zhou, and they are now in use. I follow Zhou." To rule the world, there are three important things, and they will reduce errors! The ways of high antiquity, though good, cannot be verified. Without verification, they are not believed. Without belief, the people will not follow. The ways of later ages, though good, are not authoritative. Without authority, they are not believed. Without belief, the people will not follow. Therefore, the Way of the superior person is rooted in oneself, verified by the common people, examined against the three ancient kings without error, established before Heaven and Earth without contradiction, questioned before the spirits without doubt, and awaited by a hundred generations of sages without confusion. Questioned before the spirits without doubt—this means knowing Heaven. Awaited by a hundred generations of sages without confusion—this means knowing humanity. Therefore, the superior person's every movement becomes a path for the world, every action becomes a law for the world, and every word becomes a standard for the world. From afar, they are looked up to; from near, they are never tiresome. The Book of Songs says, "They are not hated there, nor disliked here. Day and night, may they ever be praised!" There has never been a superior person who did not gain early renown in the world without being like this. Confucius transmitted the ways of Yao and Shun and modeled himself on Kings Wen and Wu. Above, he followed the seasons of Heaven; below, he conformed to the conditions of earth. He was like Heaven and Earth, which sustain and cover all things. He was like the four seasons in their alternating progress, like the sun and moon in their shining. All things grow together without harming each other; the ways run parallel without conflicting. Small virtues flow like streams; great virtues transform deeply. This is how Heaven and Earth are great. Only the most sage in the world is intelligent, wise, and discerning enough to rule. Broad, generous, gentle, and kind, they are sufficient to embrace all. Energetic, strong, firm, and resolute, they are sufficient to hold fast. Orderly, dignified, upright, and just, they are sufficient to command respect. Cultured, refined, detailed, and discerning, they are sufficient to distinguish right from wrong. Vast and deep as a spring, they pour forth at all times. Vast as Heaven, deep as an abyss. When seen, all people respect them; when they speak, all people believe them; when they act, all people delight in them. Therefore, their fame spreads throughout the Middle Kingdom and extends to the barbarian tribes. Wherever boats and carriages reach, wherever human strength penetrates, wherever Heaven covers and Earth sustains, wherever the sun and moon shine and frost and dew fall—all who have blood and breath honor and love them. Therefore, it is said that they are the equal of Heaven. Only the most sincere person in the world can order the great relations of the world, establish the great foundation of the world, and understand the transforming and nourishing powers of Heaven and Earth. On what do they rely? How profound is their humaneness! How deep as an abyss! How vast as Heaven! Who but those who are truly intelligent, wise, and endowed with the virtue of Heaven can understand this? The Book of Songs says, "Over embroidered robes, they wear a plain garment," disliking the display of ornament. Therefore, the Way of the superior person is hidden yet daily becomes more manifest. The way of the petty person is conspicuous yet daily fades away. The Way of the superior person is plain yet not tiresome, simple yet cultured, gentle yet orderly. Knowing the far from the near, knowing the source of the wind, knowing the manifest from the subtle—such a person can enter the realm of virtue. The Book of Songs says, "Though hidden in the deep, it is still clearly seen." Therefore, the superior person examines their heart and finds no fault, and has no shame in their mind. What makes the superior person beyond reach is what others cannot see. The Book of Songs says, "Look in your chamber—be without shame even in the corner." Therefore, the superior person commands respect without moving, and inspires trust without speaking. The Book of Songs says, "In silence they offer their prayers, and there is no contention." Therefore, the superior person encourages the people without rewards, and awes them without anger, as if by the executioner's axe. The Book of Songs says, "Manifest is virtue! The princes follow it." Therefore, the superior person is deeply sincere and reverent, and the world is at peace. The Book of Songs says, "I cherish your bright virtue, which does not show itself in loud words or stern looks." Confucius said, "Using loud words and stern looks to transform the people is the lowest way." The Book of Songs says, "Virtue is as light as a hair." A hair still has a form. The workings of Heaven above have neither sound nor smell—this is the highest!

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