Confucius traced his teachings back to Yao and Shun,
and took Wen and Wu as his models for institutions.
Above, he conformed to the rhythms of Heaven’s seasons;
below, he followed the patterns of earth, water, and soil.
He was like Heaven and Earth –
carrying all things without exception, covering all without omission;
like the four seasons proceeding in orderly succession,
like the sun and moon taking turns to shine.
All things grow together without harming one another;
different Ways operate side by side without contradicting each other.
Minor virtues flow like rivers, ever-moving;
great virtue is substantial and transformative, nurturing all life.
This is precisely why Heaven and Earth are so great.
仲尼祖述堯、舜，憲章文、武；
上律天時，下襲水土。
辟如天地之無不持載，無不覆幬，
辟如四時之錯行，如日月之代明。
萬物并育而不相害，道并行而不相悖，
小德川流，大德敦化，
此天地之所以為大也。
Note
This chapter from the Doctrine of the Mean uses grand cosmic imagery to praise Confucius’s Way and reveals the essential character of the Confucian Dao: inclusiveness, harmony, and ceaseless creativity.
First, “tracing back to Yao and Shun, modeling after Wen and Wu” shows that Confucius was not an originator but a great synthesizer of cultural tradition. He integrated the moral ideals of ancient sage-kings (Yao and Shun) with the ritual-institutional achievements of the Zhou (Wen and Wu), embodying the Confucian spirit of “transmitting, not creating; trusting and loving antiquity” (Analects 7.1).
As Zhu Xi notes in his Commentary on the Doctrine of the Mean: “Confucius gathered the great achievements of all sages; thus his Way unifies essence and function, connecting past and present.”
Second, “conforming to heavenly seasons above, following earthly patterns below” elevates human order to a cosmic plane – sage teaching is not subjective invention but attunement to and emulation of natural law. This resonates with the Yi Zhuan: “Observe celestial patterns to discern seasonal changes; observe human culture to transform and perfect the world,” emphasizing that the human way must align with the Heavenly Way.
Then, through images of Heaven-Earth, the four seasons, and sun-moon cycles, the text paints a vision of pluralistic coexistence and dynamic balance: “All things grow together without harming one another; different Ways operate side by side without contradiction.” This becomes Confucianism’s core principle for managing diversity – it rejects exclusive claims to truth and advocates harmony through mutual respect. This idea remains profoundly relevant for intercivilizational dialogue in our globalized age.
Finally, “minor virtues flow like rivers; great virtue is substantial and transformative” distinguishes two modes of moral influence:
- Minor virtues are like streams – manifest in specific norms, rituals, and skills for daily life;
- Great virtue is like Earth’s nurturing power – comprehensive, inclusive, and generative, embodied in ultimate values like benevolence, centrality, harmony, and sincerity.
They complement each other: without minor virtues, great virtue cannot be enacted; without great virtue, minor virtues lose direction. The greatness of Heaven and Earth lies precisely in their capacity to both embrace countless flowing rivers and nurture all life through profound, quiet transformation.
Thus, this chapter is not merely praise for Confucius but a poetic summation of the Confucian cosmology and ethics: true greatness lies in embracing differences, fostering coexistence, and sustaining the ceaseless flourishing of the world through resilient, deep-rooted virtue.
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