中庸-孔子




 The
Doctrine
of
the
Mean
 
 
 
 
 
 
 
 
 
 
 
 By
 
 
 
 Confucius
 
 
 
 
 
 
 
 
 
 
 
 Written
ca.
500
B.C.E
 
 
 
 
 






 What
Heaven
has
conferred
is
called
The
Nature;
an
accordance
with
this
nature
is
called
The
Path
of
duty;
the
regulation
of
this
path
is
called
Instruction.

The
path
may
not
be
left
for
an
instant.
If
it
could
be
left,
it
would
not
be
the
path.
On
this
account,
the
superior
man
does
not
wait
till
he
sees
things,
to
be
cautious,
nor
till
he
hears
things,
to
be
apprehensive.

There
is
nothing
more
visible
than
what
is
secret,
and
nothing
more
manifest
than
what
is
minute.
Therefore
the
superior
man
is
watchful
over
himself,
when
he
is
alone.

While
there
are
no
stirrings
of
pleasure,
anger,
sorrow,
or
joy,
the
mind
may
be
said
to
be
in
the
state
of
Equilibrium.
When
those
feelings
have
been
stirred,
and
they
act
in
their
due
degree,
there
ensues
what
may
be
called
the
state
of
Harmony.
This
Equilibrium
is
the
great
root
from
which
grow
all
the
human
actings
in
the
world,
and
this
Harmony
is
the
universal
path
which
they
all
should
pursue.

Let
the
states
of
equilibrium
and
harmony
exist
in
perfection,
and
a
happy
order
will
prevail
throughout
heaven
and
earth,
and
all
things
will
be
nourished
and
flourish.

Chung‐ni
said,
"The
superior
man
embodies
the
course
of
the
Mean;
the
mean
man
acts
contrary
to
the
course
of
the
Mean.

"The
superior
man's
embodying
the
course
of
the
Mean
is
because
he
is
a
superior
man,
and
so
always
maintains
the
Mean.
The
mean
man's
acting
contrary
to
the
course
of
the
Mean
is
because
he
is
a
mean
man,
and
has
no
caution."

The
Master
said,
"Perfect
is
the
virtue
which
is
according
to
the
Mean!
Rare
have
they
long
been
among
the
people,
who
could
practice
it!

The
Master
said,
"I
know
how
it
is
that
the
path
of
the
Mean
is
not
walked
in:‐The
knowing
go
beyond
it,
and
the
stupid
do
not
come
up
to
it.
I
know
how
it
is
that
the
path
of
the
Mean
is
not
understood:‐The
men
of
talents
and
virtue
go
beyond
it,
and
the
worthless
do
not
come
up
to
it.

"There
is
no
body
but
eats
and
drinks.
But
they
are
few
who
can
distinguish
flavors."

The
Master
said,
"Alas!
How
is
the
path
of
the
Mean
untrodden!"
The
Master
said,
"There
was
Shun:‐He
indeed
was
greatly
wise!
Shun
loved
to
question
others,
and
to
study
their
words,
though
they
might
be
shallow.
He
concealed
what
was
bad
in
them
and
displayed
what
was
good.
He
took
hold
of
their
two
extremes,
determined
the
Mean,
and
employed
it
in
his
government
of
the
people.
It
was
by
this
that
he
was
Shun!"

The
Master
said
"Men
all
say,
'We
are
wise';
but
being
driven
forward
and
taken
in
a
net,
a
trap,
or
a
pitfall,
they
know
not
how
to
escape.
Men
all
say,
'We
are
wise';
but
 happening
to
choose
the
course
of
the
Mean,
they
are
not
able
to
keep
it
for
a
round
month."

The
Master
said
"This
was
the
manner
of
Hui:‐he
made
choice
of
the
Mean,
and
whenever
he
got
hold
of
what
was
good,
he
clasped
it
firmly,
as
if
wearing
it
on
his
breast,
and
did
not
lose
it."

The
Master
said,
"The
kingdom,
its
states,
and
its
families,
may
be
perfectly
ruled;
dignities
and
emoluments
may
be
declined;
naked
weapons
may
be
trampled
under
the
feet;
but
the
course
of
the
Mean
cannot
be
attained
to."

Tsze‐lu
asked
about
energy.
The
Master
said,
"Do
you
mean
the
energy
of
the
South,
the
energy
of
the
North,
or
the
energy
which
you
should
cultivate
yourself?

"To
show
forbearance
and
gentleness
in
teaching
others;
and
not
to
revenge
unreasonable
conduct:‐this
is
the
energy
of
southern
regions,
and
the
good
man
makes
it
his
study.

"To
lie
under
arms;
and
meet
death
without
regret:‐this
is
the
energy
of
northern
regions,
and
the
forceful
make
it
their
study.

"Therefore,
the
superior
man
cultivates
a
friendly
harmony,
without
being
weak.‐How
firm
is
he
in
his
energy!
He
stands
erect
in
the
middle,
without
inclining
to
either
side.‐How
firm
is
he
in
his
energy!
When
good
principles
prevail
in
the
government
of
his
country,
he
does
not
change
from
what
he
was
in
retirement.
How
firm
is
he
in
his
energy!
When
bad
principles
prevail
in
the
country,
he
maintains
his
course
to
death
without
changing.‐How
firm
is
he
in
his
energy!"

The
Master
said,
"To
live
in
obscurity,
and
yet
practice
wonders,
in
order
to
be
mentioned
with
honor
in
future
ages:‐this
is
what
I
do
not
do.

"The
good
man
tries
to
proceed
according
to
the
right
path,
but
when
he
has
gone
halfway,
he
abandons
it:‐I
am
not
able
so
to
stop.

"The
superior
man
accords
with
the
course
of
the
Mean.
Though
he
may
be
all
unknown,
unregarded
by
the
world,
he
feels
no
regret.‐It
is
only
the
sage
who
is
able
for
this."

The
way
which
the
superior
man
pursues,
reaches
wide
and
far,
and
yet
is
secret.

Common
men
and
women,
however
ignorant,
may
intermeddle
with
the
knowledge
of
it;
yet
in
its
utmost
reaches,
there
is
that
which
even
the
sage
does
not
know.
Common
men
and
women,
however
much
below
the
ordinary
standard
of
character,
can
carry
it
into
practice;
yet
in
its
utmost
reaches,
there
is
that
which
even
the
sage
is
not
able
to
carry
into
practice.
Great
as
heaven
and
earth
are,
men
still
find
some
 things
in
them
with
which
to
be
dissatisfied.
Thus
it
is
that,
were
the
superior
man
to
speak
of
his
way
in
all
its
greatness,
nothing
in
the
world
would
be
found
able
to
embrace
it,
and
were
he
to
speak
of
it
in
its
minuteness,
nothing
in
the
world
would
be
found
able
to
split
it.

It
is
said
in
the
Book
of
Poetry,
"The
hawk
flies
up
to
heaven;
the
fishes
leap
in
the
deep."
This
expresses
how
this
way
is
seen
above
and
below.

The
way
of
the
superior
man
may
be
found,
in
its
simple
elements,
in
the
intercourse
of
common
men
and
women;
but
in
its
utmost
reaches,
it
shines
brightly
through
Heaven
and
earth.

The
Master
said
"The
path
is
not
far
from
man.
When
men
try
to
pursue
a
course,
which
is
far
from
the
common
indications
of
consciousness,
this
course
cannot
be
considered
The
Path.

"In
the
Book
of
Poetry,
it
is
said,
'In
hewing
an
ax
handle,
in
hewing
an
ax
handle,
the
pattern
is
not
far
off.
We
grasp
one
ax
handle
to
hew
the
other;
and
yet,
if
we
look
askance
from
the
one
to
the
other,
we
may
consider
them
as
apart.
Therefore,
the
superior
man
governs
men,
according
to
their
nature,
with
what
is
proper
to
them,
and
as
soon
as
they
change
what
is
wrong,
he
stops.

"When
one
cultivates
to
the
utmost
the
principles
of
his
nature,
and
exercises
them
on
the
principle
of
reciprocity,
he
is
not
far
from
the
path.
What
you
do
not
like
when
done
to
yourself,
do
not
do
to
others.

"In
the
way
of
the
superior
man
there
are
four
things,
to
not
one
of
which
have
I
as
yet
attained.‐To
serve
my
father,
as
I
would
require
my
son
to
serve
me:
to
this
I
have
not
attained;
to
serve
my
prince
as
I
would
require
my
minister
to
serve
me:
to
this
I
have
not
attained;
to
serve
my
elder
brother
as
I
would
require
my
younger
brother
to
serve
me:
to
this
I
have
not
attained;
to
set
the
example
in
behaving
to
a
friend,
as
I
would
require
him
to
behave
to
me:
to
this
I
have
not
attained.
Earnest
in
practicing
the
ordinary
virtues,
and
careful
in
speaking
about
them,
if,
in
his
practice,
he
has
anything
defective,
the
superior
man
dares
not
but
exert
himself;
and
if,
in
his
words,
he
has
any
excess,
he
dares
not
allow
himself
such
license.
Thus
his
words
have
respect
to
his
actions,
and
his
actions
have
respect
to
his
words;
is
it
not
just
an
entire
sincerity
which
marks
the
superior
man?"

The
superior
man
does
what
is
proper
to
the
station
in
which
he
is;
he
does
not
desire
to
go
beyond
this.

In
a
position
of
wealth
and
honor,
he
does
what
is
proper
to
a
position
of
wealth
and
honor.
In
a
poor
and
low
position,
he
does
what
is
proper
to
a
poor
and
low
position.
Situated
among
barbarous
tribes,
he
does
what
is
proper
to
a
situation
among
barbarous
tribes.
In
a
position
of
sorrow
and
difficulty,
he
does
what
is
proper
to
a
 position
of
sorrow
and
difficulty.
The
superior
man
can
find
himself
in
no
situation
in
which
he
is
not
himself.

In
a
high
situation,
he
does
not
treat
with
contempt
his
inferiors.
In
a
low
situation,
he
does
not
court
the
favor
of
his
superiors.
He
rectifies
himself,
and
seeks
for
nothing
from
others,
so
that
he
has
no
dissatisfactions.
He
does
not
murmur
against
Heaven,
nor
grumble
against
men.

Thus
it
is
that
the
superior
man
is
quiet
and
calm,
waiting
for
the
appointments
of
Heaven,
while
the
mean
man
walks
in
dangerous
paths,
looking
for
lucky
occurrences.

The
Master
said,
"In
archery
we
have
something
like
the
way
of
the
superior
man.
When
the
archer
misses
the
center
of
the
target,
he
turns
round
and
seeks
for
the
cause
of
his
failure
in
himself."

The
way
of
the
superior
man
may
be
compared
to
what
takes
place
in
traveling,
when
to
go
to
a
distance
we
must
first
traverse
the
space
that
is
near,
and
in
ascending
a
height,
when
we
must
begin
from
the
lower
ground.

It
is
said
in
the
Book
of
Poetry,
"Happy
union
with
wife
and
children
is
like
the
music
of
lutes
and
harps.
When
there
is
concord
among
brethren,
the
harmony
is
delightful
and
enduring.
Thus
may
you
regulate
your
family,
and
enjoy
the
pleasure
of
your
wife
and
children."

The
Master
said,
"In
such
a
state
of
things,
parents
have
entire
complacence!"

The
Master
said,
"How
abundantly
do
spiritual
beings
display
the
powers
that
belong
to
them!

"We
look
for
them,
but
do
not
see
them;
we
listen
to,
but
do
not
hear
them;
yet
they
enter
into
all
things,
and
there
is
nothing
without
them.

"They
cause
all
the
people
in
the
kingdom
to
fast
and
purify
themselves,
and
array
themselves
in
their
richest
dresses,
in
order
to
attend
at
their
sacrifices.
Then,
like
overflowing
water,
they
seem
to
be
over
the
heads,
and
on
the
right
and
left
of
their
worshippers.

"It
is
said
in
the
Book
of
Poetry,
'The
approaches
of
the
spirits,
you
cannot
sunrise;
and
can
you
treat
them
with
indifference?'

"Such
is
the
manifestness
of
what
is
minute!
Such
is
the
impossibility
of
repressing
the
outgoings
of
sincerity!"

The
Master
said,
"How
greatly
filial
was
Shun!
His
virtue
was
that
of
a
sage;
his
dignity
was
the
throne;
his
riches
were
all
within
the
four
seas.
He
offered
his
 sacrifices
in
his
ancestral
temple,
and
his
descendants
preserved
the
sacrifices
to
himself.

"Therefore
having
such
great
virtue,
it
could
not
but
be
that
he
should
obtain
the
throne,
that
he
should
obtain
those
riches,
that
he
should
obtain
his
fame,
that
he
should
attain
to
his
long
life.

"Thus
it
is
that
Heaven,
in
the
production
of
things,
is
sure
to
be
bountiful
to
them,
according
to
their
qualities.
Hence
the
tree
that
is
flourishing,
it
nourishes,
while
that
which
is
ready
to
fall,
it
overthrows.

"In
the
Book
of
Poetry,
it
is
said,
'The
admirable
amiable
prince
displayed
conspicuously
his
excelling
virtue,
adjusting
his
people,
and
adjusting
his
officers.
Therefore,
he
received
from
Heaven
his
emoluments
of
dignity.
It
protected
him,
assisted
him,
decreed
him
the
throne;
sending
from
Heaven
these
favors,
as
it
were
repeatedly.'

"We
may
say
therefore
that
he
who
is
greatly
virtuous
will
be
sure
to
receive
the
appointment
of
Heaven."

The
Master
said,
"It
is
only
King
Wan
of
whom
it
can
be
said
that
he
had
no
cause
for
grief!
His
father
was
King
Chi,
and
his
son
was
King
Wu.
His
father
laid
the
foundations
of
his
dignity,
and
his
son
transmitted
it.

"King
Wu
continued
the
enterprise
of
King
T'ai,
King
Chi,
and
King
Wan.
He
once
buckled
on
his
armor,
and
got
possession
of
the
kingdom.
He
did
not
lose
the
distinguished
personal
reputation
which
he
had
throughout
the
kingdom.
His
dignity
was
the
royal
throne.
His
riches
were
the
possession
of
all
within
the
four
seas.
He
offered
his
sacrifices
in
his
ancestral
temple,
and
his
descendants
maintained
the
sacrifices
to
himself.

"It
was
in
his
old
age
that
King
Wu
received
the
appointment
to
the
throne,
and
the
duke
of
Chau
completed
the
virtuous
course
of
Wan
and
Wu.
He
carried
up
the
title
of
king
to
T'ai
and
Chi,
and
sacrificed
to
all
the
former
dukes
above
them
with
the
royal
ceremonies.
And
this
rule
he
extended
to
the
princes
of
the
kingdom,
the
great
officers,
the
scholars,
and
the
common
people.
If
the
father
were
a
great
officer
and
the
son
a
scholar,
then
the
burial
was
that
due
to
a
great
officer,
and
the
sacrifice
that
due
to
a
scholar.
If
the
father
were
a
scholar
and
the
son
a
great
officer,
then
the
burial
was
that
due
to
a
scholar,
and
the
sacrifice
that
due
to
a
great
officer.
The
one
year's
mourning
was
made
to
extend
only
to
the
great
officers,
but
the
three
years'
mourning
extended
to
the
Son
of
Heaven.
In
the
mourning
for
a
father
or
mother,
he
allowed
no
difference
between
the
noble
and
the
mean.

The
Master
said,
"How
far‐extending
was
the
filial
piety
of
King
Wu
and
the
duke
of
Chau!

 "Now
filial
piety
is
seen
in
the
skillful
carrying
out
of
the
wishes
of
our
forefathers,
and
the
skillful
carrying
forward
of
their
undertakings.

"In
spring
and
autumn,
they
repaired
and
beautified
the
temple
halls
of
their
fathers,
set
forth
their
ancestral
vessels,
displayed
their
various
robes,
and
presented
the
offerings
of
the
several
seasons.

"By
means
of
the
ceremonies
of
the
ancestral
temple,
they
distinguished
the
royal
kindred
according
to
their
order
of
descent.
By
ordering
the
parties
present
according
to
their
rank,
they
distinguished
the
more
noble
and
the
less.
By
the
arrangement
of
the
services,
they
made
a
distinction
of
talents
and
worth.
In
the
ceremony
of
general
pledging,
the
inferiors
presented
the
cup
to
their
superiors,
and
thus
something
was
given
the
lowest
to
do.
At
the
concluding
feast,
places
were
given
according
to
the
hair,
and
thus
was
made
the
distinction
of
years.

"They
occupied
the
places
of
their
forefathers,
practiced
their
ceremonies,
and
performed
their
music.
They
reverenced
those
whom
they
honored,
and
loved
those
whom
they
regarded
with
affection.
Thus
they
served
the
dead
as
they
would
have
served
them
alive;
they
served
the
departed
as
they
would
have
served
them
had
they
been
continued
among
them.

"By
the
ceremonies
of
the
sacrifices
to
Heaven
and
Earth
they
served
God,
and
by
the
ceremonies
of
the
ancestral
temple
they
sacrificed
to
their
ancestors.
He
who
understands
the
ceremonies
of
the
sacrifices
to
Heaven
and
Earth,
and
the
meaning
of
the
several
sacrifices
to
ancestors,
would
find
the
government
of
a
kingdom
as
easy
as
to
look
into
his
palm!"

The
Duke
Ai
asked
about
government.
The
Master
said,
"The
government
of
Wan
and
Wu
is
displayed
in
the
records,‐the
tablets
of
wood
and
bamboo.
Let
there
be
the
men
and
the
government
will
flourish;
but
without
the
men,
their
government
decays
and
ceases.

"With
the
right
men
the
growth
of
government
is
rapid,
just
as
vegetation
is
rapid
in
the
earth;
and,
moreover,
their
government
might
be
called
an
easily‐growing
rush.

"Therefore
the
administration
of
government
lies
in
getting
proper
men.
Such
men
are
to
be
got
by
means
of
the
ruler's
own
character.
That
character
is
to
be
cultivated
by
his
treading
in
the
ways
of
duty.
And
the
treading
those
ways
of
duty
is
to
be
cultivated
by
the
cherishing
of
benevolence.

"Benevolence
is
the
characteristic
element
of
humanity,
and
the
great
exercise
of
it
is
in
loving
relatives.
Righteousness
is
the
accordance
of
actions
with
what
is
right,
and
the
great
exercise
of
it
is
in
honoring
the
worthy.
The
decreasing
measures
of
the
love
due
to
relatives,
and
the
steps
in
the
honor
due
to
the
worthy,
are
produced
by
the
principle
of
propriety.

 "When
those
in
inferior
situations
do
not
possess
the
confidence
of
their
superiors,
they
cannot
retain
the
government
of
the
people.

"Hence
the
sovereign
may
not
neglect
the
cultivation
of
his
own
character.
Wishing
to
cultivate
his
character,
he
may
not
neglect
to
serve
his
parents.
In
order
to
serve
his
parents,
he
may
not
neglect
to
acquire
knowledge
of
men.
In
order
to
know
men,
he
may
not
dispense
with
a
knowledge
of
Heaven.

"The
duties
of
universal
obligation
are
five
and
the
virtues
wherewith
they
are
practiced
are
three.
The
duties
are
those
between
sovereign
and
minister,
between
father
and
son,
between
husband
and
wife,
between
elder
brother
and
younger,
and
those
belonging
to
the
intercourse
of
friends.
Those
five
are
the
duties
of
universal
obligation.
Knowledge,
magnanimity,
and
energy,
these
three,
are
the
virtues
universally
binding.
And
the
means
by
which
they
carry
the
duties
into
practice
is
singleness.

"Some
are
born
with
the
knowledge
of
those
duties;
some
know
them
by
study;
and
some
acquire
the
knowledge
after
a
painful
feeling
of
their
ignorance.
But
the
knowledge
being
possessed,
it
comes
to
the
same
thing.
Some
practice
them
with
a
natural
ease;
some
from
a
desire
for
their
advantages;
and
some
by
strenuous
effort.
But
the
achievement
being
made,
it
comes
to
the
same
thing."

The
Master
said,
"To
be
fond
of
learning
is
to
be
near
to
knowledge.
To
practice
with
vigor
is
to
be
near
to
magnanimity.
To
possess
the
feeling
of
shame
is
to
be
near
to
energy.

"He
who
knows
these
three
things
knows
how
to
cultivate
his
own
character.
Knowing
how
to
cultivate
his
own
character,
he
knows
how
to
govern
other
men.
Knowing
how
to
govern
other
men,
he
knows
how
to
govern
the
kingdom
with
all
its
states
and
families.

"All
who
have
the
government
of
the
kingdom
with
its
states
and
families
have
nine
standard
rules
to
follow;‐viz.,
the
cultivation
of
their
own
characters;
the
honoring
of
men
of
virtue
and
talents;
affection
towards
their
relatives;
respect
towards
the
great
ministers;
kind
and
considerate
treatment
of
the
whole
body
of
officers;
dealing
with
the
mass
of
the
people
as
children;
encouraging
the
resort
of
all
classes
of
artisans;
indulgent
treatment
of
men
from
a
distance;
and
the
kindly
cherishing
of
the
princes
of
the
states.

"By
the
ruler's
cultivation
of
his
own
character,
the
duties
of
universal
obligation
are
set
forth.
By
honoring
men
of
virtue
and
talents,
he
is
preserved
from
errors
of
judgment.
By
showing
affection
to
his
relatives,
there
is
no
grumbling
nor
resentment
among
his
uncles
and
brethren.
By
respecting
the
great
ministers,
he
is
kept
from
errors
in
the
practice
of
government.
By
kind
and
considerate
treatment
of
the
whole
body
of
officers,
they
are
led
to
make
the
most
grateful
return
for
his
courtesies.
By
dealing
with
the
mass
of
the
people
as
his
children,
they
are
led
to
 exhort
one
another
to
what
is
good.
By
encouraging
the
resort
of
an
classes
of
artisans,
his
resources
for
expenditure
are
rendered
ample.
By
indulgent
treatment
of
men
from
a
distance,
they
are
brought
to
resort
to
him
from
all
quarters.
And
by
kindly
cherishing
the
princes
of
the
states,
the
whole
kingdom
is
brought
to
revere
him.

"Self‐adjustment
and
purification,
with
careful
regulation
of
his
dress,
and
the
not
making
a
movement
contrary
to
the
rules
of
propriety
this
is
the
way
for
a
ruler
to
cultivate
his
person.
Discarding
slanderers,
and
keeping
himself
from
the
seductions
of
beauty;
making
light
of
riches,
and
giving
honor
to
virtue‐this
is
the
way
for
him
to
encourage
men
of
worth
and
talents.
Giving
them
places
of
honor
and
large
emolument.
and
sharing
with
them
in
their
likes
and
dislikes‐this
is
the
way
for
him
to
encourage
his
relatives
to
love
him.
Giving
them
numerous
officers
to
discharge
their
orders
and
commissions:‐this
is
the
way
for
him
to
encourage
the
great
ministers.
According
to
them
a
generous
confidence,
and
making
their
emoluments
large:‐this
is
the
way
to
encourage
the
body
of
officers.
Employing
them
only
at
the
proper
times,
and
making
the
imposts
light:‐this
is
the
way
to
encourage
the
people.
By
daily
examinations
and
monthly
trials,
and
by
making
their
rations
in
accordance
with
their
labors:‐this
is
the
way
to
encourage
the
classes
of
artisans.
To
escort
them
on
their
departure
and
meet
them
on
their
coming;
to
commend
the
good
among
them,
and
show
compassion
to
the
incompetent:‐this
is
the
way
to
treat
indulgently
men
from
a
distance.
To
restore
families
whose
line
of