In all things, preparation leads to success; without preparation, there is failure.
If one’s words are settled in advance, one will not stumble in speech;
if one’s affairs are planned in advance, one will not be perplexed;
if one’s actions are resolved in advance, one will not feel remorse;
if one’s path is determined in advance, one will not be at a loss.
If one in a lower position lacks the trust of superiors, the people cannot be governed.
Yet there is a way to gain the trust of superiors:
if one is not trusted by friends, one will not gain the trust of superiors.
There is a way to be trusted by friends:
if one does not harmonize with one’s parents and kin, one will not be trusted by friends.
There is a way to harmonize with kin:
if one lacks sincerity upon self-reflection, one cannot truly harmonize with kin.
There is a way to achieve sincerity:
if one does not understand what is truly good, one cannot be sincere.
Sincerity is the Way of Heaven;
to strive for sincerity is the Way of humanity.
The truly sincere need no effort to hit the mean,
no thought to attain understanding –
they move with ease along the Middle Way: such are the sages.
Those who strive for sincerity are those who choose the good and hold fast to it.
They:
study broadly,
inquire thoroughly,
think carefully,
discern clearly,
and practice earnestly.
If they do not study, fine – but once they study and have not yet mastered it, they do not give up.
If they do not inquire, fine – but once they inquire and have not yet understood, they do not stop.
If they do not think, fine – but once they think and have not yet grasped it, they do not set it aside.
If they do not discern, fine – but once they discern and have not yet clarified it, they do not cease.
If they do not act, fine – but once they act and have not yet practiced it firmly, they do not slacken.
If others achieve something with one effort, I will use a hundred;
if others achieve it with ten efforts, I will use a thousand.
Truly following this path,
even the foolish will become wise,
and even the weak will become strong.
凡事豫則立，不豫則廢。
言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。
在下位不獲乎上，民不可得而治矣；
獲乎上有道：不信乎朋友，不獲乎上矣；
信乎朋友有道：不順乎親，不信乎朋友矣；
順乎親有道：反諸身不誠，不順乎親矣；
誠身有道：不明乎善，不誠乎身矣。
誠者，天之道也；誠之者，人之道也。
誠者不勉而中，不思而得，從容中道，聖人也。
誠之者，擇善而固執之者也。
博學之，審問之，慎思之，明辨之，篤行之。
有弗學，學之弗能，弗措也；
有弗問，問之弗知，弗措也；
有弗思，思之弗得，弗措也；
有弗辨，辨之弗明，弗措也；
有弗行，行之弗篤，弗措也。
人一能之，己百之；人十能之，己千之。
果能此道矣，雖愚必明，雖柔必強。
Note
This chapter represents the philosophical climax and practical synthesis of the Doctrine of the Mean, centering on sincerity to construct a complete system that spans from everyday preparedness to cosmic principle, and from ordinary self-cultivation to sagehood.
First, “preparation leads to success” underscores the Confucian emphasis on practical rationality and foresight. Far from moral idealism, Confucianism values “advance determination” – establishing clear direction in speech, action, conduct, and life-path – demonstrating profound practical wisdom.
Next, the reverse chain – “gain trust of superiors < be trusted by friends < harmonize with kin < be sincere in oneself < understand the good” – reveals a deep ethical logic: political trust originates in private virtue, whose foundation lies in the cognition of goodness and the practice of sincerity. This inward-turning path – from society to family to self to Heaven – anchors governance ultimately in individual moral cultivation.
The central proposition – “Sincerity is the Way of Heaven; striving for sincerity is the Way of humanity” – distinguishes two modes of being:
- The “sincere” (sage): naturally unified with Heaven’s Way, needing no effort or deliberation;
- The “striver for sincerity” (ordinary person): must consciously cultivate alignment with Heaven.
This distinction acknowledges the sage-ordinary gap while opening a path for all to attain sagehood. The key is “choosing the good and holding fast to it” – an active, resolute commitment, not passive compliance.
From this arises the famous “Five Stages of Learning”: broad study, thorough inquiry, careful thinking, clear discernment, and earnest practice. These are not merely epistemological steps but a complete cycle of moral praxis. As Zhu Xi notes in his Commentary: “These five are the concrete methods of pursuing sincerity.”
Most inspiring is the spirit of perseverance: “If others achieve with one effort, I use a hundred.” This affirms the Confucian belief in human agency over innate limitation. The closing lines – “even the foolish will become wise, the weak strong” – are not empty encouragement but grounded in the earlier premise that “the Way is not distant from people” (Ch. 13): with right method and unwavering will, all can fulfill their moral potential.
Thus, this chapter answers not only “how to govern,” but more fundamentally, “how human beings can become noble – and even sage-like.” It is a masterful integration of Confucian self-cultivation theory, anthropology, and cosmology.
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