The Doctrine of the Mean. Chapter 1.
<€CH> In the first chapter, which is given above, Tsze-sze states the view which had been handed down to him, as the basis of his discourse. ... This chapter is what the writer Yang called it, ‹ "The sum of the whole work." In the ten chapters which follow, Tsze-sze quotes the words of the Master to complete the meaning of this.
1. What Heaven has conferred is called the Nature; an accordance with this Nature is called the Path of Duty; the regulation of this path is called Instruction.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue.
5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
<€CH> In the first chapter, which is given above, Tsze-sze states the view which had been handed down to him, as the basis of his discourse. First, it shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next, it speaks of the importance of preserving and nourishing this, and of exercising a watchful self-scrutiny with reference to it. Finally, it speaks of the meritorious achievements and transforming influence of sage and spriritual men in their highest extent. The wish of Tsze-sze was that hereby the learner should direct his thoughts inwards, and by searching in himself, there find these truths, so that he might put aside all outward temptations appealing to his selfishness, and fill up the measure of the goodness which is natural to him. This chapter is what the writer Yang called it, ‹ "The sum of the whole work." In the ten chapters which follow, Tsze-sze quotes the words of the Master to complete the meaning of this.
<€CH> In the first chapter, which is given above, Tsze-sze states the view which had been handed down to him, as the basis of his discourse. ... This chapter is what the writer Yang called it, ‹ "The sum of the whole work." In the ten chapters which follow, Tsze-sze quotes the words of the Master to complete the meaning of this.
1. What Heaven has conferred is called the Nature; an accordance with this Nature is called the Path of Duty; the regulation of this path is called Instruction.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue.
5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
<€CH> In the first chapter, which is given above, Tsze-sze states the view which had been handed down to him, as the basis of his discourse. First, it shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next, it speaks of the importance of preserving and nourishing this, and of exercising a watchful self-scrutiny with reference to it. Finally, it speaks of the meritorious achievements and transforming influence of sage and spriritual men in their highest extent. The wish of Tsze-sze was that hereby the learner should direct his thoughts inwards, and by searching in himself, there find these truths, so that he might put aside all outward temptations appealing to his selfishness, and fill up the measure of the goodness which is natural to him. This chapter is what the writer Yang called it, ‹ "The sum of the whole work." In the ten chapters which follow, Tsze-sze quotes the words of the Master to complete the meaning of this.
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Text source: The Doctrine of the Mean. Translated by James Legge.
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place time topic people language
China - Ancient - Philosophy - Chinese Confucians - Chinese translation
China - Ancient - Philosophy - Chinese Confucians - Chinese translation
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