Only the supremely sincere person under Heaven can:
- weave and regulate the great principles governing the world,
- establish the fundamental root of all under Heaven,
- and comprehend the transformative nurturing of Heaven and Earth.
Where does he rely on anything external?
His benevolence is earnest and profound!
His depth is like an unfathomable abyss!
His vastness is like boundless Heaven!
If one is not firmly endowed with sagely wisdom and fully attuned to Heavenly Virtue, who could possibly understand this?
The Book of Odes says:
“Wearing brocade, yet covering it with plain silk” –
because one dislikes ostentatious display.
Thus, the Way of the gentleman is unassuming yet grows ever more luminous;
the Way of the petty person is flashy yet fades day by day.
The gentleman’s Way is:
- simple yet never dull,
- plain yet refined,
- gentle yet orderly.
He knows that what is distant stems from what is near;
he understands the origin of prevailing customs;
he sees how the hidden becomes manifest.
Such a one may enter the realm of virtue.
The Odes say:
“Though hidden deep, it is still brightly revealed!”
Therefore, the gentleman examines himself inwardly and feels no remorse; his will harbors no ill.
What makes the gentleman truly unreachable by others?
Surely it is precisely in those places where no one sees him!
The Odes say:
“When you are alone in your chamber,
still do not feel ashamed before the ‘leak in the roof’ [i.e., the most hidden corner].”
Thus, the gentleman commands reverence without moving,
and earns trust without speaking.
The Odes say:
“In silent prayer at the altar, there is no contention.”
Therefore, the gentleman need not reward, yet the people are inspired;
need not show anger, yet the people fear him more than axes and halberds.
The Odes say:
“It is the unseen virtue that inspires awe!
All feudal lords take it as their model.”
Thus, through deep sincerity and reverent composure, the gentleman brings peace to the world.
The Odes say:
“I cherish bright virtue; I do not use loud voice or stern countenance.”
The Master said: “Using voice and expression to transform the people – that is but the lowest method.”
The Odes also say: “Virtue is as light as a feather” –
yet even a feather has form and trace.
“But the operation of Heaven is soundless and scentless” –
this is the ultimate!
唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。
夫焉有所倚？肫肫其仁！淵淵其淵！浩浩其天！
苟不固聰明聖知達天德者，其孰能知之？
《詩》曰：「衣錦尚絅」，惡其文之著也。
故君子之道，闇然而日章；小人之道，的然而日亡。
君子之道：淡而不厭，簡而文，溫而理，
知遠之近，知風之自，知微之顯，可與入德矣。
《詩》云：「潛雖伏矣，亦孔之昭！」
故君子內省不疚，無惡於志。
君子所不可及者，其唯人之所不見乎！
《詩》云：「相在爾室，尚不愧于屋漏。」
故君子不動而敬，不言而信。
《詩》曰：「奏假無言，時靡有爭。」
是故君子不賞而民勸，不怒而民威於鈇鉞。
《詩》曰：「不顯惟德！百辟其刑之。」
是故君子篤恭而天下平。
《詩》曰：「予懷明德，不大聲以色。」
子曰：「聲色之於以化民，末也。」
《詩》曰：「德輶如毛」，毛猶有倫；
「上天之載，無聲無臭」，至矣！
Note
This chapter represents the philosophical climax of the Doctrine of the Mean, centering on supreme sincerity as both the ontological ground of the cosmos and the source of moral life. Through multiple quotations from the Book of Odes (Book of Poetry or Classic of Poetry), it reveals the Confucian path of “inner sageliness and outer kingliness”: true virtue lies not in display but in steadfastness in hidden moments; not in coercion but in silent transformation.
First, the triad – “weave the great principles… establish the great root… know the nurturing of Heaven and Earth” – establishes sincerity as ontological:
- “Weaving great principles” pertains to political order (outer kingliness);
- “Establishing the great root” to the foundation of human nature (inner sageliness);
- “Knowing cosmic nurturing” bridges to the Heavenly Way (cosmology).
As Zhu Xi notes in his Commentary: “The Way of supreme sincerity shares virtue with Heaven and Earth; thus it can assist in their transformative work.” Sincerity is not merely moral quality but the very power that participates in cosmic creativity.
The triple exclamation – “earnest benevolence! unfathomable depth! boundless vastness!” – poetically unifies the sage’s character into moral warmth, inner profundity, and cosmic scope, echoing earlier imagery (“broad like Earth, lofty like Heaven”) to complete a vision of Heaven-human resonance.
The latter half uses six Odes quotations to progressively unfold how the gentleman’s virtue operates:
- “Cover brocade with plain silk”: rejects ostentation; advocates modesty;
- “Though hidden, brightly revealed”: emphasizes ‘shen du’ (vigilance in solitude) – virtue is most authentic where unseen;
- “No shame before the leak in the roof”: pushes moral self-discipline to its limit – even hidden thoughts must be pure;
- “Silent prayer, no contention”: shows that wordless influence surpasses rewards/punishments;
- “Unseen virtue inspires awe”: invisible virtue has the greatest exemplary power;
- “Soundless and scentless”: culminates in the Heavenly Way’s utter invisibility – virtue’s highest state is natural, effortless, and traceless.
Confucius’s remark – “using voice and expression is but the lowest method” – captures the core of Confucian governance: true transformation arises not from intimidation or performance but from inner virtue resonating outward. This aligns with Laozi’s “The highest ruler, the people only know he exists,” yet Confucianism stresses ‘du gong’ (“deep sincerity and reverence”) – continuous practice within daily life.
The closing contrast – “virtue light as a feather… yet Heaven’s operation is soundless and scentless” – shows that even the lightest feather has form, while the Heavenly Way transcends all senses. This symbolizes the ultimate goal of moral cultivation: unity with the formless, traceless Heavenly Way. Thus, the Doctrine of the Mean concludes its journey – from “sincerity” as beginning to “Heaven” as fulfillment – completing the seamless path from self-cultivation to cosmic co-creation.
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