Yetgeul › Zhongyong (The Doctrine of the Mean)

Chapter 1414장

Zhongyong (The Doctrine of the Mean) 中庸 · Ascribed to Zisi · A text carried in the Book of Rites · 1 passages · 121 Chinese characters · reading time 0.5 min

Zhongyong (The Doctrine of the Mean) It begins: "What Heaven decrees is called the nature. Following the nature is called the way. Cultivating the way is called teaching." Of the Four Books it is the one that reaches furthest. The first half gathers the words of Confucius to say why the mean is so hard — all under heaven can be governed evenly, rank and pay can be declined, a bare blade can be trodden on, and still the mean cannot be done. The second half turns on truth alone, saying that truth is the way of Heaven and making oneself true is the way of man, and it goes at last to standing third beside Heaven and earth. The saying "where another is able in one try, I make it a hundred; where another is able in ten, I make it a thousand" comes from here too.

君子素其位而行,不願乎其外。素富貴,行乎富貴;素貧賤,行乎貧賤;素夷狄,行乎夷狄;素患難,行乎患難。君子無入而不自得焉。在上位,不陵下;在下位,不援上;正己而不求於人,則無怨。上不怨天,下不尤人。故君子居易以俟命,小人行險以徼辛。子曰:「射有似乎君子。失諸正鵠,反求諸其身。」

The gentleman acts in keeping with his own place and wants nothing outside it. In wealth and honor he acts as one in wealth and honor. In poverty and low standing he acts as one in poverty and low standing. In a barbarian land he acts as befits a barbarian land. In sorrow and hardship he acts as befits sorrow and hardship. There is nowhere the gentleman enters where he is not at ease in himself.

In a high place he does not trample those below. In a low place he does not cling to those above. He makes himself upright and seeks nothing from others, and so there is no resentment. Above, he does not resent heaven. Below, he does not blame others.

So the gentleman dwells in what is easy and waits for what is decreed (命), while the small man walks in danger and hopes for luck.

Confucius said, "Archery is something like the gentleman. When he misses the mark, he turns back and seeks it in himself."