Sincerity completes the self, and the Way (Dao) follows its own course.
Sincerity is the beginning and end of all things; without sincerity, there are no things.
Therefore, the gentleman holds sincerity as most precious.
Yet sincerity is not merely for completing oneself – it is also for completing all things.
To complete oneself is benevolence; to complete all things is wisdom.
This is the virtue inherent in human nature – the Way that unifies inner cultivation and outer engagement –
thus enabling timely and appropriate action in every situation.
Hence, supreme sincerity never ceases.
Unceasing, it endures; enduring, it becomes evident;
evident, it extends far and wide;
far-reaching, it becomes broad and substantial;
broad and substantial, it becomes lofty and luminous.
Broad and substantial – it carries all things;
lofty and luminous – it covers all things;
eternal and enduring – it completes all things.
Broad and substantial matches Earth;
lofty and luminous matches Heaven;
eternal and boundless – it knows no limit.
One who embodies this:
needs no display, yet his virtue shines forth;
takes no action, yet transformation occurs;
practices non-action, yet all is accomplished.
誠者自成也，而道自道也。
誠者物之終始，不誠無物。
是故君子誠之為貴。
誠者非自成己而已也，所以成物也。
成己，仁也；成物，知也。
性之德也，合外內之道也，故時措之宜也。
故至誠無息。
不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。
博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。
博厚配地，高明配天，悠久無疆。
如此者，不見而章，不動而變，無為而成。
Note
This chapter represents the pinnacle of the Doctrine of the Mean‘s cosmological understanding of sincerity, elevating the moral self to a co-creative status with Heaven and Earth.
First, “Sincerity is the beginning and end of all things; without sincerity, there are no things” establishes sincerity as an ontological foundation – not merely a moral quality, but the very condition for the existence, continuity, and manifestation of all beings. This echoes Chapter 1’s “What Heaven ordains is called nature,” revealing that sincerity is the realization of Heavenly Mandate within humanity.
Second, the dialectical unity of “completing oneself” and “completing things” is articulated:
- “Completing oneself” belongs to inner sageliness – the self-realization of benevolence;
- “Completing things” belongs to outer kingliness – the wise engagement that actively shapes the world.
These are not separate but two dimensions of the same inherent virtue (“the virtue of our nature”). As Zhu Xi states in his Commentary: “Benevolence completes the self; wisdom completes things – both arise from sincerity.” Thus, true benevolence and wisdom both stem from sincerity, and sincerity necessarily fulfills both self and world.
Even more profound is the cosmic sequence unfolding from “supreme sincerity never ceases”:
unceasing > enduring > evident > far-reaching > broad/substantial > lofty/luminous.
This process describes both deepening moral cultivation and expanding cosmic energy. Ultimately, “broad/substantial matches Earth; lofty/luminous matches Heaven,” showing that the supremely sincere person has become structurally aligned with the cosmos – his virtue as vast as Earth’s capacity to carry, his spirit as radiant as Heaven’s to envelop.
The closing lines – “needs no display, yet shines; takes no action, yet transforms; practices non-action, yet accomplishes” – adapt the Daoist concept of wu wei but imbue it with Confucian meaning: not passive withdrawal, but effortless efficacy arising from perfect alignment with Heavenly Principle. Because the sincere self fully resonates with the cosmos, no deliberate effort is needed – transformation occurs spontaneously. This is the practical embodiment of “assisting in the transforming and nurturing work of Heaven and Earth” (Ch. 23).
Thus, this chapter reveals that sincerity is not only the root of self-cultivation but the very dynamism of cosmic creativity – a testament to the Confucian conviction that morality is cosmology.
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