The Way of Heaven and Earth can be summed up in a single phrase:
Because it is undivided and without duality, its power to generate life is unfathomable.
The Way of Heaven and Earth is vast, substantial, lofty, luminous, enduring, and eternal.
Consider Heaven: it begins as countless tiny points of light – yet when extended infinitely,
the sun, moon, and stars are suspended within it, and all things are covered by it.
Consider Earth: it begins as mere handfuls of soil – yet when it becomes broad and deep,
it bears Mount Hua and Mount Tai without strain, holds rivers and seas without leakage,
and carries all things upon it.
Consider mountains: they begin as fist-sized stones – yet when they grow vast,
plants and trees flourish on them, birds and beasts dwell there, and treasures arise within.
Consider water: it begins as spoonfuls – yet when it becomes unfathomably deep,
monsters like yuan, tuo, jiao, and long, along with fish and turtles, thrive within it,
and wealth and resources multiply.
The Book of Odes says:
“Ah! The Mandate of Heaven – profound and ceaseless!”
This speaks of why Heaven is Heaven.
And again:
“Oh, how radiant! The virtue of King Wen is pure!”
This speaks of why King Wen is called “Wen” – his purity, too, is ceaseless.
天地之道，可壹言而盡也。其為物不貳，則其生物不測。
天地之道，博也厚也，高也明也，悠也久也。
今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。
今夫地，一撮土之多，及其廣厚，載華岳而不重，振河海而不泄，萬物載焉。
今夫山，一拳石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。
今夫水，一勺之多，及其不測，黿鼉、蛟龍、魚鱉生焉，貨財殖焉。
《詩》云：「維天之命，於穆不已！」蓋曰天之所以為天也。
「於乎不顯！文王之德之純！」蓋曰文王之所以為文也，純亦不已。
Note
This chapter from the Doctrine of the Mean vividly illustrates the Confucian cosmological and ethical vision of “accumulating the minute to achieve greatness” and “unceasing purity,” seamlessly linking the Way of Heaven with the virtue of the sage.
First, “Because it is undivided and without duality, its power to generate life is unfathomable” reveals the fundamental principle of cosmic creativity: undivided unity and absolute sincerity. Precisely because the Way of Heaven operates without bias or distraction – always consistent and pure – it can give rise to the richly diverse yet orderly myriad things. This idea closely echoes the previous chapter’s “supreme sincerity never ceases”: “without duality” is sincerity; “unfathomable generation” is transformation.
Second, using Heaven, Earth, mountains, and water as examples, the text shows that greatness arises from accumulation, and the sacred emerges from the ordinary. Heaven is built from “countless tiny lights”; Earth from “handfuls of soil.” The grandeur of the cosmos is not created ex nihilo but through the faithful aggregation of countless small realities. This is both an observation of nature and a metaphor for self-cultivation: the gentleman’s virtue also requires daily accumulation – beginning with “a single sincere thought” and culminating in the power to “assist in the transforming work of Heaven and Earth.”
The chapter then quotes the Book of Odes (Book of Poetry), juxtaposing Heaven’s “ceaselessness” with King Wen’s “purity that is also ceaseless,” revealing a core Confucian conviction: the sage’s virtue is the embodiment of the Heavenly Way in human form. King Wen is honored as “Wen” not merely for his achievements but because his moral character, like Heaven’s, is pure and unceasing. As Zhu Xi notes in his Commentary: “Because the Heavenly Way never ceases, it generates life; because the sage’s virtue never ceases, he transforms the people.” Thus, the sage is not a supernatural being but a paragon who realizes Heaven-human unity through persistent moral practice.
The entire chapter centers on the word “unceasing”, emphasizing that constancy and purity are the shared essence of both Heaven and the sage. This “unceasingness” is not mechanical repetition but a vital, life-generating creativity. Therefore, this passage is not only a hymn to cosmic order but also a call to the gentleman’s spirit of “unceasing self-strengthening” – only by maintaining pure sincerity and daily renewal can one align with the virtue of Heaven and Earth.
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