The Master said:
“Was Shun not the epitome of filial piety?
His virtue made him a sage; his honor made him Son of Heaven;
he possessed the wealth of all within the Four Seas.
He is honored in ancestral temples, and his descendants preserve his legacy.
Thus, those of great virtue surely attain their rightful position,
surely receive their due emoluments,
surely gain their deserved reputation,
and surely enjoy long life.
Therefore, when Heaven brings forth living things,
it always nurtures them according to their innate capacity.
Hence, what grows upright is cultivated;
what leans to fall is overturned.
The Book of Odes says:
‘O noble and joyful gentleman,
your bright and splendid virtue!
You bring harmony to the people and benefit to all –
Heaven bestows upon you its blessings.
It protects and sustains your mandate,
renewing it from Heaven again and again!’
Therefore, those of great virtue will surely receive the Mandate of Heaven.”
子曰：「舜其大孝也與！
德為聖人，尊為天子，富有四海之內。
宗廟饗之，子孫保之。
故大德必得其位，必得其祿，必得其名，必得其壽。
故天之生物，必因其材而篤焉。
故栽者培之，傾者覆之。
《詩》曰：『嘉樂君子，憲憲令德！宜民宜人，受祿于天。保佑命之，自天申之！』
故大德者必受命。」
Note
This chapter from the Doctrine of the Mean uses the exemplary figure of Shun to articulate the Confucian vision of an integrated moral-political-cosmic order, where virtue (de), position, and the Mandate of Heaven are inherently aligned.
First, Shun became a sage-king not through cunning or lineage, but through “great filial piety” – his utmost sincerity toward his parents. In Confucian thought, filial piety is the root of all virtue (Classic of Filial Piety: “Filial piety is the foundation of virtue”). His moral power resonated with Heaven and Earth, earning him the Mandate, the throne, the wealth of the realm, and enduring blessings for his descendants. This embodies the core Confucian principle: “Virtue matches Heaven’s Mandate.”
Second, the claim that “those of great virtue surely attain position, emolument, fame, and longevity” is not a simplistic karmic doctrine, but expresses an intrinsic harmony within the moral cosmos: in the ideal order, inner virtue and external blessings correspond. Zhu Xi, in his Commentary on the Doctrine of the Mean, explains this as “the natural tendency of principle” – the inevitable outcome of Heavenly Principle. Importantly, this “sure attainment” refers primarily to historical exemplars like Shun or King Wen, not a mechanical promise for every individual.
The phrase “When Heaven brings forth living things, it nurtures them according to their innate capacity” further clarifies that Heaven’s justice is not arbitrary but responsive to each being’s talent (innate quality or potential). The metaphor “what grows upright is cultivated; what leans to fall is overturned” vividly illustrates Heaven’s impartiality and selectivity – supporting the upright, discarding the crooked, like a gardener tending plants.
The quotation from the Book of Odes (Book of Poetry) reinforces the legitimacy of this virtue–Heaven resonance: because the gentleman “brings harmony to the people,” Heaven grants him blessings and continually “renews his mandate,” creating a virtuous cycle of benevolent rule.
Finally, “those of great virtue will surely receive the Mandate” underscores the central thesis: true political legitimacy arises from moral character, not force or heredity. This idea profoundly influenced later theories of righteous revolution (e.g., Tang and Wu overthrowing tyrants) and inspired scholars to “cultivate themselves and await the Mandate.”
It should be noted that while this passage presents an idealized vision, the Doctrine of the Mean elsewhere acknowledges real-world injustices (e.g., “living in obscurity without regret”). Here, however, it offers a normative model of cosmic-political order – not as description, but as a guiding ideal to orient human action toward goodness.
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