The Master said:
“Archery resembles the way of the gentleman:
if one misses the bullseye, one turns inward and seeks the cause in oneself.”
“The Way of the gentleman is like traveling a great distance – one must start from near at hand;
it is like ascending a high mountain – one must begin from the lowest point.
The Book of Odes says:
‘Husband and wife in harmony, like lute and zither playing in tune;
brothers united in concord, joyful, harmonious, and deeply affectionate.
Thus your household flourishes, and your wife and children rejoice.’
The Master added:
‘Surely, with this, one’s parents would be at peace!’”
子曰：「射有似乎君子，失諸正鵠，反求諸其身。
君子之道，辟如行遠必自邇，辟如登高必自卑。
《詩》曰：『妻子好合，如鼓瑟琴；兄弟既翕，和樂且耽。宜爾室家，樂爾妻帑。』」
子曰：「父母其順矣乎！」
Note
This chapter from the Doctrine of the Mean uses vivid metaphors – archery, long journeys, and mountain climbing – to illustrate the Confucian path of self-cultivation and family harmony: self-reflection, gradual progression, and inner-to-outer transformation.
First, “archery resembles the gentleman” highlights the inward orientation of moral cultivation. When an archer misses the target, he does not blame the bow, the wind, or the placement of the target – but examines his own posture, focus, and skill.
This embodies the Mencian principle: “When one’s efforts fail, one turns inward and seeks the cause in oneself” (Mencius 4.4).
Confucianism holds that the root of all external problems lies within; only through self-examination can true progress occur.
Second, “to travel far, begin near; to ascend high, start low” reveals the incremental nature of ethical practice. The Doctrine of the Mean cannot be achieved overnight – it must begin with the most immediate human relationships. As Zhu Xi notes in his Commentary on the Doctrine of the Mean: “The Way is everywhere, yet what one must attend to first is self-cultivation and family harmony.” True greatness in moral life emerges from the everyday harmony between spouses and siblings.
The quotation from the Book of Odes (Book of Poetry or Classic of Poetry) paints an ideal domestic scene: husband and wife in musical harmony like lute and zither; brothers united in deep affection and joy. “Thus your household flourishes, and your wife and children rejoice” shows that familial happiness lies not in grand achievements but in sincere emotional connection. And the ultimate purpose of all this? To bring peace to one’s parents – so they may feel reassured, content, and free from worry. This reflects the deeper Confucian meaning of filial piety: it is not merely material support, but the moral achievement of family harmony that brings true comfort to parents.
Thus, this chapter weaves together personal discipline (archery), methodological wisdom (starting small), and familial ethics (spousal and fraternal harmony), culminating in the fulfillment of filial devotion. It presents a complete Confucian logic chain: cultivate the self > harmonize the family > bring joy to one’s parents.
Leave a Reply