中庸淺言新註 (Lü Dongbin's Annotation)

New Commentary on the Doctrine of the Mean in Plain Language (中庸淺言新註, Zhōngyōng Qiǎnyán Xīnzhù) is a 1947 spirit-writing revelation attributed to Lü Dongbin (呂洞賓), the immortal patriarch known in Yiguandao as the Lord of Abundant Blessings (孚佑帝君). Through spirit-writing at the Qianyuan Hall in Xi'an, Lü Dongbin composed a complete line-by-line commentary on the Doctrine of the Mean -- one of the Four Books of the Confucian canon, and the companion volume to his New Commentary on the Great Learning.

Where the Great Learning traces the path from inner cultivation to outer governance through eight steps, the Doctrine of the Mean explores the nature of centrality itself -- the midpoint that is neither partial nor changing, the axis around which heaven, earth, and humanity turn. Through the lens of Yiguandao theology, Lü Dongbin reinterprets the Mean's teaching that "what heaven commands is called the nature" as the original endowment from the Limitless (無極), and "following the nature is called the Way" as the recovery of the Five Constant Virtues inherent in every person.

The Chinese source text is from the Morality Books Library (善書圖書館, taolibrary.com), which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). This is the first English translation.

Self-Preface by Lü Dongbin

The Doctrine of the Mean is a book of the way that is neither partial nor changing. Every person walks in it all day long, yet cannot reach the realm of the highest good -- this is what is meant by losing the root. The center is heaven's principle, earth's pivot, and humanity's master. Without the center-principle, heaven's stars fall into disorder and the four seasons lose their sequence. Without the center-pivot, earth's mountains crumble, oceans dry, and all things lose their constancy. Without the center-master, humanity's heart and intentions are unrestrained and the four appearances lose their measure. Therefore heaven, earth, and humanity must each first obtain their true principle before they can stand.

Humanity is listed among the Three Powers, is the spirit of all things, stands at the center of heaven and earth, penetrates the four beginnings, and encompasses ten thousand goodnesses -- this is how it obtains its true principle. Should one lose the true principle, the form may remain but the principle is dead.

Descending into the final era, the human heart has lost its ancient virtue and the winds of the world have collapsed. Tracing the cause, it lies in the five relationships being neglected and the eight virtues not being upheld. Therefore Imperial Heaven shook with anger, sending catastrophe upon catastrophe to warn the foolish and stubborn, while lowering the sacred Way to rectify the human heart and restore the bonds of relationships. The Dao and catastrophe descend together -- how great is the Lord on High's wondrous working!

Catastrophe warns the foolish, hoping their hearts return to goodness to reach the pass of the worthy. The Dao ferries the multitude of true ones, hoping their hearts return to principle to enter the realm of the sage. Alas! The Lord on High's wondrous working is none other than vast compassion. That the people of the world do not recognize it -- how endlessly lamentable!

In this time, ten thousand roads lead nowhere. There is only one golden thread. Abandon the golden thread and refuse to walk it, and one falls into the great catastrophe of one's own making. Therefore the Taijia says: "When heaven sends calamity, one may still escape. When one brings calamity upon oneself, there is no survival." How true!

Yet the sage's way of teaching the people was never strange or remarkable -- it lies in the ordinary relationships of daily life. Thus "the center" means what is not partial -- neither excess nor deficiency. Grasping both extremes and applying the center. "The constant" means what is fixed and cannot be moved -- the unchanging principle of daily application. What is this unchanging principle? Nothing more than: the ruler respectful, the minister loyal; the father compassionate, the child filial; husband and wife in harmony; the elder brother friendly, the younger respectful; and friends in faithfulness. This unchanging, daily-applied true Way -- what is difficult about it?

One might say: to speak of it is easy, but to practice it is hard! The sage has no great advantage over others. He simply chooses the Way of the Mean, attends to it morning and evening, holds it in thought day and night, practices diligently without slackening -- this is what makes him a sage. To clearly know the Way of the Mean as the supreme method, to have words to spare but practice that is not earnest -- this is what makes one an ordinary person. The difference between sage and ordinary person lies exactly here.

Seeing this, I express my utmost opposition to empty talk without practice. Therefore to turn back this great catastrophe and stem this raging tide, there is no special remedy to meet the urgent need -- only this plain-language annotation of the Doctrine of the Mean as the fundamental solution, in the hope that everyone will faithfully follow it. When the human heart is transformed, heaven's heart will respond in kind. Therefore: what aspires to sagehood and worthiness is one's own heart. What follows the waves and drifts downstream is one's own heart. What quells catastrophe invisibly is one's own heart. What brews catastrophe until it overflows is one's own heart. How great is the heart's sovereignty!

I only hope that all my countless fellow beings will deeply understand my words and put them into practice. Then perhaps my plain-language annotation of the Doctrine of the Mean may be of some benefit to society and the human heart.

Written in the thirty-sixth year of the Republic of China, the year Dinghai, by the Lord of Abundant Blessings, at the Qianyuan Hall in Xi'an.

My View of the Doctrine of the Mean

"The center is not partial; the constant does not change" -- Master Cheng stated this in detail! The center is the great, perfectly upright nature. "Does not change" means it is constant and unalterable. Yet this unchanging, utmost nature is hidden within our bodies -- everyone possesses it yet does not know they possess it, and so takes the blood-heart as master and plunges the nature into ten thousand catastrophes.

In such a time, if one can perceive that the blood-heart is wrong and undergo a sudden awakening, faithfully following the way of investigating and extending, pressing forward with resolve, then the unchanging true nature is restored to brightness and one's body has its rightful master. Thus one can act as partner with heaven and earth in transformation and nurturing, sharing with heaven and earth in governance.

Therefore the sage's teaching takes the ordinary relationships of daily life as the root of standing in the world, and the way of investigating and extending as the foundation for seeing the nature. The great Way of the Doctrine of the Mean does not prize the strange or remarkable -- it is fundamentally ordinary. Embracing our great, perfectly upright true nature, issuing from utmost sincerity, fulfilling loyalty, filial piety, integrity, and righteousness without excess or deficiency -- when all of this is fully accomplished, the human Way is complete. When the human Way is complete, there is a stairway to ascend to the heavenly Way.

Therefore one who would cultivate the heavenly Way must begin from the human Way. The human Way and the heavenly Way are one. How can the people of the world misunderstand this? Someone might ask: "If they are one, why distinguish between heaven and humanity?" I say: while one is practicing the Way of the Mean, it is the human Way. When the Way of the Mean is wholly fulfilled, it is the heavenly Way.

The Definition of the Doctrine of the Mean

What is the definition of the Doctrine of the Mean? It is the prizing of earnest practice. When practice is not earnest, it is because faith has not yet firmed. Consider the book of the Doctrine of the Mean: it begins by speaking of one principle, spreads in the middle into ten thousand affairs, and at the end gathers back into one principle. Released, it fills the six directions; contracted, it withdraws and hides in the subtle. Its flavor is inexhaustible -- all of it is real learning.

Therefore the first chapter first causes people to understand clearly: what has heaven commanded upon me? It is the nature. The nature possesses the Five Virtues. Follow them and put them into practice, manifest them outwardly, and fulfill their beauty and goodness -- then the utmost Way crystallizes. Therefore the sage is awakened to the nature; the ordinary person is lost to the nature. The difference between sage and ordinary lies only in the distinction of awakening and delusion. The sage is one who awakened first. Having fully developed the capacity of one's own nature without leaving anything out, one writes it in the Doctrine of the Mean and bequeaths it as a model for ten thousand generations.

For the Doctrine of the Mean's contents are all the real learning that Confucius practiced in his own day. Therefore one who follows the Way of the Doctrine of the Mean is, first, a person who puts the sacred teaching into practice; and second, a person who puts one's own nature into practice. To practice diligently the sage's Doctrine of the Mean is precisely to fulfill the capacity of one's own nature.

The first awakener awakens to one's own nature -- this is called establishing the Way and establishing the teaching. The later awakener receives the first awakener's awakening and kindles one's own nature -- this is called cultivating the Way and receiving the teaching. Thus one who first enters the path of virtue, not yet having awakened to their nature, cultivates the sage's Way and receives the sage's teaching. Once the nature is awakened, one cultivates one's own nature's Way and receives one's own nature's teaching.

Therefore my definition emphasizes above all: not empty talk, but earnest practice, from beginning to end without wavering.

The Sources of the Doctrine of the Mean

Master Zhu Xi wrote in his preface: "Why was the Doctrine of the Mean composed? Because Zisi, the Master's grandson, feared that the transmission of the Way's learning would be lost." This is true. Yet every person possesses their own Doctrine of the Mean, hidden within the body for ages. From the hour when heaven first gave birth to humanity until now, every person who has been human has possessed it. Alas! Falling into the post-heaven world, constrained by vital energy and veiled by material desire, one possesses it without knowing it!

I say: this Doctrine of the Mean is the very one hidden within every person's body. The sage was able to unseal the Doctrine of the Mean hidden within his own body and present it to the world, teaching all future generations -- transforming all people so each would unseal their own body's hidden Doctrine of the Mean, practice it in the world, fulfill their entire Way, and offer it up to heaven.

Alas! The key was received by the sage from heaven, to unlock the lock of all the people, so that each might explore and discover the Doctrine of the Mean within their own body. Seen in this light, the source of the Doctrine of the Mean must have issued from heaven itself.

Commentary

Chapter 1

What heaven commands is called the nature. Following the nature is called the Way. Cultivating the Way is called the teaching.

Character explanations: "Heaven" (天) is the Heaven of Principle (理天). "Commands" (命) is like a decree. "Nature" (性) is one of the myriad differentiations from principle. "Following" (率) means to accord with. "Way" (道) is the way of the Five Constant Virtues inherent in one's own nature. "Cultivating" (修) means fulfilling the capacity of the nature. "Teaching" (教) means to transform.

Passage commentary: The Way issues from the Heaven of Principle. The Buddha-heart universally ferries all destined beings. The great source of one's own nature is endowed from the Heaven of Principle. "Heaven" here is not the heaven of vital energy and physical form, but the true, empty, perfectly still Heaven of Principle -- Wuji, the Limitless.

Before heaven commanded it upon me, it was called principle. Once commanded upon me, it is called the nature. Principle and nature are not different. The nature is originally perfectly still, complete with all things, possessing the Five Constant Virtues. Falling into the post-heaven world, its truth is veiled.

If one awakens to it and realizes it, overcoming attachment and eliminating desire, restoring the nature to its original face, then following the Five Constant Virtues inherent in the nature and putting them into practice: entering the world, this is the human Way; when the human Way is fully accomplished, departing the world, this naturally accords with the heavenly Way.

Furthermore: in the awakening and following of the nature, when one first enters the path of virtue, one receives the sage's teaching. Once the nature is fully bright, one follows and practices one's own nature's teaching. Someone might ask: what does this mean? I say: every person's nature contains its own Doctrine of the Mean. The sage, who awakened first, explored the Doctrine of the Mean within his own nature, fulfilled its capacity, wrote it down, and thereby opened the Doctrine of the Mean within every person's nature. Thus cultivating one's own nature's Doctrine of the Mean means: at first, receiving the sage's Doctrine of the Mean as the spark. Once one's nature is fully bright, one must still practice one's own nature's Doctrine of the Mean diligently.

The Way may not be departed from for a single instant. What can be departed from is not the Way. Therefore the person of virtue is watchful over what is not seen and fearful of what is not heard.

Character explanations: "Departed" (離) is in the falling tone. "A single instant" (須臾) means a moment. "Seen" (睹) means to behold. "Heard" (聞) means to listen.

Passage commentary: The Way is the Five Constant Virtues inherent in the nature. When the body departs from the Five Virtues, heart and nature are at odds. When heart and nature are at odds, the truth is veiled. Therefore one may not depart from it for a single instant. To depart from the Five Virtues is to be without the Way. Without the Way there are no bonds of relationship. Without the bonds of relationship, even the human Way cannot accept one -- how much less the heavenly Way, which is immeasurably more rigorous!

Therefore awakening to the nature and following it is humanity's one essential task. One must not start and stop capriciously, falling by one's own hand.

One should tend the empty nature, cultivating and weeding it oneself, holding oneself in trembling vigilance -- watchful of heart-stirrings in the hidden and subtle, arresting the impulse of unwholesome intention at the moment of arising. When the original nature is without blemish, it can communicate with the true principle.

Thus the person of virtue's watchfulness over what is not seen does not mean fear of being seen by people, but fear of being seen by principle. The fearfulness over what is not heard does not mean fear of being heard by people, but fear of being heard by principle. What the person of virtue cultivates is principle. What one is watchful and fearful of is also principle. What the small person is watchful and fearful of is people's seeing and hearing -- and they have no watchfulness or fear of principle's seeing and hearing. Here the person of virtue and the small person are distinguished.

Nothing is more visible than the hidden; nothing is more manifest than the subtle. Therefore the person of virtue is watchful over solitude.

Character explanations: "Visible" (見) is pronounced xian -- to appear, to become manifest. "Hidden" (隱) means a dark or secret place. "Manifest" (顯) means conspicuously apparent. "Subtle" (微) means a small matter. "Solitude" (獨) means the place where no one else knows, but one knows oneself.

Passage commentary: When the nature falls into the post-heaven world, constrained by energy and veiled by matter, it loses its authority. What takes command from the heart-platform is the heart itself. The heart, thinking of good and thinking of evil -- the moment a thought arises, it scatters and flows in all directions, like a stone suddenly striking the center of a rushing stream: ripples spread outward in concentric circles, layer upon layer, until they reach the farthest edge and only then cease. The heart is the stone at the center of the rushing water. Every thought of good and every thought of evil ripples outward without exception -- heaven, earth, ghosts, and spirits all witness it.

The hidden and subtle is the space between the heart-stirring's wanting to move and its actual movement. The visible and manifest is the ripple's spreading to the great circumference.

Therefore what the person of virtue who cultivates the nature is watchful of is the space between the heart-stirring's wanting to move and its actual movement. What one fears is the heart-wave's visible, manifest spreading to the great circumference.

The sage became a sage because at the first entry into virtue, he established his resolve upon the hidden impulse -- and thereafter cultivated the utmost virtue, crystallized the utmost Way, transformed the people, taught the people, achieved merit equal to heaven's, visible between the Two Great Ones. Everything the sage made visible of the Way began from establishing resolve upon the hidden impulse.

The foolish person became foolish because at the first entry into virtue, he lost his resolve upon the subtle impulse -- and thereafter chased waves and followed currents, drifting downstream. The heart-stirring's impulse and the body's deeds piled sin upon sin like a mountain, transforming the foolish person into an evil one. Everything the person made manifest of evil began from losing resolve upon the subtle impulse.

Therefore the person of virtue's watchfulness over solitude is watchfulness over the hidden, hidden, subtle, subtle movements of the heart.

Before joy, anger, sorrow, and delight have arisen, this is called the center. When they arise and all hit the mark, this is called harmony. The center is the great root of all under heaven. Harmony is the universal Way of all under heaven.

Character explanations: "Delight" (樂) is pronounced luo. The "center" in "hitting the mark" (中節) is in the falling tone. "Mark" (節) means measure and proportion.

Passage commentary: When Wuji first stirred, it gave birth to Taiji. Taiji divided into the Two Powers. The Two Powers generated the Four Appearances. The Four Appearances generated the Eight Trigrams. The Eight Trigrams transformed and generated all affairs and all things. Tracing to the root and exploring the source: it was something arising from nothing.

Joy, anger, sorrow, and delight are comparable to the Two Powers and Four Appearances. Before joy, anger, sorrow, and delight have arisen, this is the Wuji within the body. After they have arisen, this is the Taiji within the body. Before arising: the great center -- the nature. After arising: changing appearances -- the emotions.

Therefore the cultivator must overcome the emotions and recover the nature. When the nature is recovered, it is no different from principle itself. What heaven rejoices in is rejoicing in goodness. What heaven is angered by is being angered by evil. What heaven grieves is grieving that all beings are lost to their natures. What heaven delights in is delighting that all beings cultivate the Way, awaken their natures, and return to the root and the original source.

When our own nature's joy, anger, sorrow, and delight are the same as heaven's, nothing fails to hit the mark. The center is heaven's principle, earth's pivot, humanity's master. When the nature's expression -- joy, anger, sorrow, delight -- all accords with the central principle of heaven and earth, then inner great harmony is present. Embrace this Way to awaken the natures of all who are lost, and one's own body becomes the great root of all under heaven.

Consider the catastrophes of the final era: murderous energy fills the sky -- all because everyone has lost the way of the center and harmony. When I embrace the great harmony within the nature, rectify the human heart, and work to transform the murderous energy of the final era, reform customs and restore the ancient wind, extending the nature's great harmony to all under heaven -- like a gentle spring breeze whose every touch makes the green things stir and flourish, every living thing bathed in grace -- this is what is meant by: "Harmony is the universal Way of all under heaven."

When the center and harmony are perfectly realized, heaven and earth take their proper places and all things are nourished.

Character explanations: "Perfectly realized" (致) means to extend to the utmost. "Take their places" (位) means to be settled in their rightful station. "Nourished" (育) means to fulfill their growth.

Passage commentary: This passage describes the verification of extending the way of the center and harmony within our nature-heaven to the utmost. First, settle the heaven and earth within one's own body in their proper places, and nourish the ten thousand things within one's own body so each fulfills its growth. Then the heaven and earth within one's own body walk the center and tread in harmony.

Having walked the center and trod in harmony, how can one transform the murderous energy of the whole cosmos, the killing mechanism of the universe? One must push the way of the center and harmony within one's nature-heaven to the utmost, extending it far, causing the heaven and earth within every person's body to take their proper places, and the ten thousand things within every person's body to be nourished and fulfilled. Then the entire great heaven and earth -- how could they not turn calamity and killing into auspiciousness?

For the heaven and earth and ten thousand things within all beings' bodies are one continuous body with the entire great heaven and earth and its ten thousand things. When the heaven and earth and ten thousand things within all beings' bodies each find their proper place and nourishment, the entire heaven and earth and ten thousand things -- how could they fail to find their place and nourishment? The answer lies in turning inward and seeking it within the body.

General Discussion of Chapter 1

The Doctrine of the Mean opens by saying: "What heaven commands is called the nature." What is heaven's command? "Heaven" is the Heaven of Principle. "Commands" means one principle scattered into myriad differentiations, endowed upon every person's body -- hence "commands." Seen in this light, principle is the great source of the nature. Before the nature is endowed upon humanity, it is true emptiness and supreme principle -- nowhere absent, nowhere not present. Too vast to contain anything without, too subtle to leave anything out. Immense and undifferentiated, round and self-sufficient. Once the nature is endowed upon humanity, scattered it governs the whole body; gathered it returns to the infinitesimal.

Yet people only know the nature's function -- which they call consciousness and movement -- while as for where the nature's substance resides, they simply do not know. This is why every person is lost to their root. The nature that heaven commands is utmost good and utterly pure. Where does it lodge within the body? Only one who has heard the supreme Way can know. Someone might ask: "Where is the supreme Way to be found?" I answer: the supreme Way has already descended to the world of dust. Universal deliverance is widely open. Let all good men and faithful women seek it swiftly -- do not miss the auspicious hour! What is the supreme Way? It is the cultivation of the nature. To cultivate the nature and return to principle is to become a sage. To fall from the nature into the emotions is to become ordinary.

Therefore the sage first knows where his own nature resides within his body, then masters its function of consciousness and movement throughout the body, proceeding from the small Wuji within the body to the great Wuji beyond. Thus what the sage cultivates is watchfulness over solitude. What is watchfulness over solitude? It is to stand in awe of the small Wuji within the body. Seen from this point, one must first cultivate the utmost virtue to crystallize the utmost Way -- then the realm of sage and worthy is right before one's eyes, a hand-span away.

Therefore the sage uses the supreme Way to transform the people, first making everyone clearly understand where the source of the nature lies -- that it was endowed from the Heaven of Principle -- and then teaching them the practice of investigation, extension, sincerity, and rectification, restoring the nature to its origin. Following the nature's capacities, one puts them into practice in the outer world. This is the sage's way of transforming customs and beautifying the world.

Thus the opening passage of the Doctrine of the Mean speaks of heaven's command, of the nature, of the Way, and of the teaching -- and the scripture's profound meaning is fully expressed, with nothing left unsaid! What follows is its application. It says that to understand the nature's great source and what the nature possesses, one must first be watchful and fearful. What does "watchful" mean? To be watchful of the place where one alone knows. What does "fearful" mean? To fear the heart's wandering and straying to the four quarters. Seen in this light, my own body is the great root of all under heaven, and my own heart is the center of heaven and earth. When one has progressed to this level of practice, the supreme Way within the body cannot be departed from for even an instant.

With the central harmony and upright energy of my nature-heaven, I transform the murderous energy of heaven and earth. From my own body outward, I exhaust all that the nature knows and extend all that the nature can do, transforming every person so that each discovers their own nature. When the heaven and earth within every person's body find their proper places, and the ten thousand things within every person's body are nourished and fulfilled, then the entire great cosmos -- how could it not turn calamity and killing into auspiciousness? Why? Because heaven and earth are every person's temporary lodging. The heaven of all natures is also the heaven of Wuji's true emptiness. When all natures' heavens each find their place and nourishment, how could the cosmos not respond in compliance?

Chapter 2

Zhongni said: "The person of virtue practices the Mean; the small person acts contrary to the Mean. The person of virtue's practice of the Mean is that of one who hits the mark in every moment. The small person's contrariness to the Mean is that of one who is without restraint or fear."

Character explanations: "Center" (中) means not partial. "Constant" (庸) means not changing. Wang Su's edition reads "the small person's contrariness to the Mean" -- Master Cheng also held this view, and it is followed here. "Restraint" (忌) means self-prohibition. "Fear" (憚) means dread.

Passage commentary: The meaning of "the center and the constant" has been explained in detail in the previous commentary, and need not be repeated. The person of virtue is awakened to the nature, and so practices the Way of the Mean. The small person is lost to the nature, and so acts contrary to the Way of the Mean. We are originally endowed with all Five Virtues complete -- every thought resides within our nature. "The person of virtue hits the mark in every moment" -- the impartial center, the unchanging constant, examined each morning and held in caution each evening, earnestly embraced in the heart.

As for the small person, it is not so. Following the four appearances in self-indulgence, letting the heart-and-mind race without restraint, believing their conduct is concealed in secrecy, thinking others do not know -- first they deceive themselves and then they deceive others. Thus they act without restraint or fear to satisfy their desires. In the end, the substance of vital energy entraps the nature in ten thousand catastrophes! How lamentable!

Chapter 3

The Master said: "The Mean is surely supreme! Yet few among the people have been able to sustain it for a long time."

Character explanations: "Few" (鮮) is in the upper tone; below the same. "Few" means rare.

Passage commentary: Looking back to the Blue Sun era, the nature of the myriad people was not yet deeply lost. Their hearts were simple; their bodies were plain. The nature was luminously bright. Perverse desire fled in its tracks. In that time, the human heart still preserved the true principle of Wuji.

Descending into the Red Sun era, the human heart gradually went astray and the mechanism of killing stirred again and again. Therefore sages received heaven's mandate and the era's charge: they originated culture, promoted morality, governed human relationships, and refined ritual and music -- and the human Way was thereby called fully established. They inscribed the Mean of the cosmos in books so as to awaken the Mean within every person's nature. In that time, though people could not fully achieve the complete Way of the Mean, those who gravely violated its general principles were still few.

Descending into the White Sun era, the human heart is cunning and deceptive, profit and desire cloud and blind. The winds of ruin and murderous energy saturate the cosmos. Though every person possesses the supreme spiritual nature and the most exalted Mean is hidden within, few explore it. The sage foresaw the White Sun era: that the human heart would lack constancy, that few would follow the Mean within their own nature and put it into practice. Thus the sage, foreseeing the atmosphere of the White Sun, sighed in lamentation!

Chapter 4

The Master said: "That the Way is not practiced -- I know why. The clever overshoot it; the foolish fall short. That the Way is not understood -- I know why. The worthy overshoot it; the unworthy fall short."

Character explanations: "Clever" (知者) -- "clever" is in the departing tone.

Passage commentary: How difficult! The Way of the Mean -- the Supreme Sage knew well the ailment within. What the sage called "the clever overshoot it" does not mean those who have recovered their innate knowing. It means those who take the knowing of vital energy and temperament for the real thing. Though they cling to the knowing of their vital quality, their aspiration believes they have already recovered their innate knowing. Yet if they had truly recovered it, then everything the nature issues would be the impartial center and the unchanging constant -- how could they "overshoot"? Therefore to overshoot is still to fall short.

As for the foolish: their own nature is thickly dyed. Vital energy and desire swell unchecked. They cannot even repay the five great debts -- how could they awaken to their own nature and practice the Way? That the Way is not understood -- the Supreme Sage knew well the ailment within. Those who style themselves "the worthy" are much like those who mistake vital energy for principle -- there is little difference. And "the unworthy" differ from "the foolish" only slightly: the unworthy are veiled by vital energy and desire still shallowly, making it easier to investigate and remove; while the foolish are densely sealed by vital energy and desire. Yet if even the foolish can establish an unflinching resolve, holding firm from start to finish to awaken their own nature, one may say: "All that came before is as if yesterday died. All that follows is as if today was born."

The Supreme Sage called them "the clever" and "the worthy," yet appended the word "overshoot" -- look closely at that word and you see: they are neither truly clever nor truly worthy. I dare make this bold judgment: "The clever overshoot" and "the worthy overshoot" are ultimately the same as "the foolish fall short" and "the unworthy fall short." Let the reader mark this point well.

"Everyone eats and drinks, yet few can discern the flavor."

Character explanations: As before.

Passage commentary: Heaven gives birth to each person endowed with one nature. In the sage it does not increase; in the ordinary person it does not decrease. The difference is only awakening or delusion -- which is the very distinction of sage or ordinary.

I ask the people of the world: the consciousness and movement of your entire body -- whose power is it? They will surely answer: "It is the vital energy that drives it." Not only do they not perceive their own nature -- they do not even know there is a nature within the body. It is as though everyone eats and drinks, yet few understand the principle behind eating and drinking.

To drink is to drink water. To drink water, one must trace the source. Water has its source and its flow. Should not whatever governs our body also have its source and flow? The source-and-flow of the body's governance is the nature. The source-and-flow of the nature is principle. To trace the body's source-and-flow is to "awaken to one's own nature." To trace the nature's source-and-flow is to "know principle." Knowing principle, one then truly knows and truly acts, and naturally arrives at the Way.

From the small matter of drinking water, one can awaken to the great source of principle and nature. Food -- one must trace the origin. Grains, cereals: what is the source of their growth and propagation? It lies in the original seed that was first planted. One seed planted in the earth yields ten thousand seeds. Humanity's propagation is as countless as the sands of the Ganges, transforming and nourishing without end -- yet trace the source: it is one principle. One principle divides into ten thousand natures; ten thousand natures are distributed to ten thousand people. Therefore: awaken to the nature, exhaust the nature, and the complete Way of the Mean can reach the utmost principle. In other words: everyone eats and drinks, yet few can discern the source-principle of eating and drinking.

The sage used the ordinary matter of daily food and drink, concealing within it the profound principle, hoping that everyone would investigate the source-principle of food and drink and gradually investigate the great source of nature and principle. The sage's patient, step-by-step guidance and the bitter heart of leading people into sagehood -- here it can be seen. (The five debts are the debts to heaven, earth, sovereign, parent, and teacher.)

Chapter 5

The Master said: "The Way will simply not be practiced!"

Character explanations: "Exclamation" (夫) is pronounced fu.

Passage commentary: In the era of the vassal states, the Master traveled with one carriage and two horses, journeying through state after state, expounding virtue and speaking of benevolence, the dust of the road for over forty years, his voice spent and his strength exhausted, bowing himself to the utmost. Yet the lords of that era were blinded by profit and desire. They did not honor Confucius's Way of inner sagehood and outer kingship, but pursued only schemes of strong armies and national advantage.

When the Master saw that the great Way could not be put into practice in the world, he returned to Lu. He edited the Odes and the Documents, refined the Rites and Music, and wielded the impartial justice of heaven and earth to compose the Spring and Autumn Annals, thereby exercising the authority of the Son of Heaven in deed -- and the disloyal ministers and rebellious sons trembled.

"The Way will simply not be practiced!" -- this is a cry wrung from the depths of the sage's ten-thousand difficulties, words spoken with no other recourse. As I annotate these words, it is as though I were hearing his anguished heart in person, hearing his sacred sigh with my own ears. My heart cannot help but ache. My tender feelings turn, and for the people under heaven, the tears fall unbidden. Alas! The sage's heart of compassion for the world was bitter beyond measure. Among the teeming multitude, who recognized the sage's intent?

Chapter 6

The Master said: "How great was Shun's knowing! Shun loved to question others and loved to examine their ordinary words. He concealed what was evil and proclaimed what was good. He grasped the two extremes and applied the center to the people. This is what made Shun Shun!"

Character explanations: "Knowing" (知) is in the departing tone. "Exclamation" (與) is in the level tone. "Loved" (好) is in the departing tone. "Examine" (察) means to investigate. "Proclaim" (揚) means to praise publicly. "Two extremes" (兩端) means the two ends. "Ordinary" (邇) means near or common.

Passage commentary: How great was Shun! His filial piety and fraternal devotion were complete; his benevolent virtue was fully endowed. From the Son of Heaven down to the common person, all may take Shun as their model. Yet Shun's sage-virtue, great as it was -- his nature was the same as ours. What made Shun Shun was that he was resolute in the thought of sagehood, baring heaven's truth in full, extending the greatness of his own nature to press toward the utmost.

Why Shun loved to question: it is the same as heaven. Heaven is utterly empty and utterly luminous. When a person embraces humility, the benefits are without end. Why he loved to examine ordinary words: even the plain talk and rustic sayings of common folk contain hidden truth within. He did not dismiss them for being plain and common, because the path into sagehood proceeds from the shallow to the deep.

Concealing the evil and proclaiming the good seems to follow human feeling. Everyone loves praise and dislikes harsh words. If you conceal their evil and never admonish, reform will never come. If you proclaim their good and their hearts rejoice, will their goodness simply stop there and grow no further? Shun's concealing of evil and proclaiming of good, though it appears to follow human feeling -- in my view, it was precisely a warning to the world. Though I conceal your evil, the evildoer should know remorse. Though I proclaim your good, the doer of good should know awe. Why? Because when people do good or evil, the Lord of Heaven says not a word and speaks not a sound, hoping that the evildoer will know remorse and the doer of good will cultivate further. This is the Lord of Heaven's original intent. When the evildoer will not repent and evil reaches its full measure, punishment cannot be withheld. When the doer of good cultivates ever more and merit is complete, how can reward be withheld? Shun's intent in concealing evil and proclaiming good is one with the Lord of Heaven's.

"Grasping the two extremes and applying the center to the people" -- this is the Way of great centrality and perfect uprightness. Observe: where the spring breeze reaches, all things flourish. When the autumn winds rise, all things wither and perish. This is the immutable principle of heaven and earth's perfect fairness. The sage transforms the people with the Way and calls it "holding the center." The center and fairness are one meaning, expressed in two ways -- two yet one. The sage's grasping of both extremes and applying the center to the people is one with heaven and earth's great fairness. Teaching the people with the Way, extending virtue to the people: the myriad people receive that virtue and recognize its greatness. Establishing law and administering law: the myriad people uphold the law and do not transgress it. Ah! Shun was heaven itself. Shun's conduct and heaven's were not two.

Chapter 7

The Master said: "Everyone says, 'I am clever.' But driven and caught in net, trap, and pitfall, they cannot find a way out. Everyone says, 'I am clever.' But having chosen the Mean, they cannot keep it for even one month."

Character explanations: "Clever" (予知) -- "knowing" in the departing tone. "Net" (罟) is pronounced gu. "Trap" (擭) is pronounced huo. "Pitfall" (陷阱) -- pronounced as given. "Way out" (辟) is the same as "avoid." "One month" (期) is pronounced ji. "Net" means a snare. "Trap" is a trigger-cage. "Pitfall" is a covered pit.

Passage commentary: How piercing are the sage's words! Every person possesses a perfectly luminous nature. Falling into the world of vital energy and appearances, steeped and dyed by all worldly things, they come to mistake the traveler's inn for their homeland and take the blood-heart as their master. And still they presume on their cleverness and say, "I am clever." Little do they know they have already driven their fully endowed nature into net, trap, and pitfall, without even realizing it.

Everyone claims to be clever. They choose the Mean, yet cannot keep it for even one month -- let alone forever. Seen in this light, those who presume on their cleverness in the world -- scheming and grasping, chasing fame and snatching profit -- consider it cleverness. But the more clever they are in this way, the deeper the nature is lost.

True great cleverness is: to cultivate one's own nature so it shines, bright and upright; to nourish the vast energy so it fills the Two Great Ones. This is the true, pre-heaven cleverness. For the Mean is the Way that must never be departed from for one's entire life. To choose one aspect and fail to keep it for even one month -- how can that be called knowing?

Chapter 8

The Master said: "Hui's way of being human was this: he chose the Mean, and when he found one good thing, he clasped it to his breast with both hands and never let it go."

Character explanations: "Hui" (回) is the Master's disciple, whose name was Yan Yuan. "Clasped with both hands" (拳拳) describes the posture of holding something with utmost care. "Breast" (服膺) -- "to hold" (服) means "as though"; "breast" (膺) means the chest.

Passage commentary: The Restored Sage chose the Mean and "found one good" -- yet this does not mean he chose merely one good among many. What is meant is: when one good is found, ten thousand goods are complete. To understand the one is to understand all ten thousand. The Restored Sage received the Supreme Sage's heart-transmitted teaching and saw through all things. Through the one-threaded principle of the Way of Unity, his choosing the Mean was precisely the fulfillment of the Mean's complete Way. Therefore he clasped it with both hands, held it close to his breast, keeping his attention on it at every moment, in watchful trembling.

The "one" in "one good" -- understood in its deeper sense, "one" is another name for Wuji. Wuji originally has no character for "one." It is utterly empty and utterly luminous. The character "one" is merely a forced name. The Restored Sage saw clearly that heaven, earth, and all things do not exceed one principle. He threaded every affair and every thing with this one -- and so "one good" is "one principle," and from one principle all ten thousand goods follow.

The first chapter of the Doctrine of the Mean has already explained this in full detail. The union of ten thousand goods is called the Way. The Way is the function of one principle. The Restored Sage penetrated the supreme Way, knowing that "one" still bears a trace -- it has not yet reached the utmost peak. One must transcend the one to finally reach the supreme principle. The Restored Sage delighted in the Way because he clearly understood where the "one" returns. This is why he delighted -- this is from the perspective of the heavenly Way.

Yet for those who practice the Way of the Mean -- as a first step, if one can take up this one chapter on choosing the Mean and practice it without slackening, advancing from the human Way to the heavenly Way, this too is highly commendable.

Chapter 9

The Master said: "All under heaven and its states can be governed justly. Rank and salary can be declined. A naked blade can be walked upon. Yet the Mean remains beyond reach."

Character explanations: "Governed" (均) means to pacify by leveling, that is, to level the human heart in order to bring peace to the state. "Rank" (爵) is official rank. "Salary" (祿) is one's stipend. "Declined" (辭) means to refuse. "Blade" (刃) is a knife's edge. "Walked upon" (蹈) means to tread.

Passage commentary: How supreme! The Way of the Mean has distinctions of easy and difficult. What makes it difficult? If the nature-heaven has not been recovered and the root is not yet settled, then to practice the Way of the Mean is difficult indeed. What makes it easy? Apply the practice of investigation and extension, the nature shining in full, and to practice the Way of the Mean is easy indeed.

To govern states justly, to decline rank and salary, to walk upon a naked blade -- the sage says these three things are good, certainly good! Yet they fall short of reaching the utmost of the sage's accomplishment, tending to one corner rather than the whole. When the sage's own nature is fully bright and he holds to the Way of the Mean, then governing states, declining rank, and walking upon blades -- these three things accord naturally with the central principle and are done without striving.

These three correspond to knowing, benevolence, and courage. Yet the sage's practice of them is great knowing, great benevolence, and great courage. The Supreme Sage governed Lu for three months and Lu was greatly ordered: none picked up what others dropped on the road, and none bolted their gates at night. Is this not "all under heaven and its states can be governed justly"? Is this not the sage's great benevolence? When the people of Qi sent female entertainers and Ji Huanzi received them, going three days without holding court, the Master departed. Is this not "rank and salary can be declined"? Is this not the sage's great knowing? The Supreme Sage endured the dust of the road, journeying through state after state, expounding virtue and speaking of benevolence for over forty years, repeatedly humiliated -- his footprints obliterated, his tree felled -- starving between Chen and Cai, yet his heart of compassion for the world did not diminish by a single thread. The more he was struck down, the sharper he became. Is this not "a naked blade can be walked upon"? Is this not the sage's great courage?

Yet the sage's inner accomplishment was complete. The three things were done without striving, hitting the mark naturally. For one whose inner accomplishment is not yet sufficient -- even forcing oneself through these three things, one's Way is not yet whole. In sum, in ten thousand words: recovering the nature is the beginning. When the nature is recovered, all affairs and all things accord with the center, without exception. Alas! What makes the Mean easy or difficult is simply whether the nature is awakened or lost.

Chapter 10

Zilu asked about strength.

Character explanations: "Zilu" (子路) is Confucius's disciple, Zhongyou. "Strength" (強) is explained as courage.

Passage commentary: Zilu had not yet received the heart-transmitted teaching of the sage's gate. His vital temperament was not fully cleansed, and his principle was not yet explored to its depth. Yet Zilu's love of courage, while not the great courage within the nature, was courageous toward the Way and courageous in learning -- his courage came close to the mark.

If all selfish desire were swept clean and the heavenly principle flowed freely -- clearly discerning good and evil, knowing that retribution never errs, that reward and punishment, fortune and calamity, have their seen and unseen workings -- this would be heaven's great knowing, and I too would be like it. To nurture all things without claiming merit -- this would be heaven's great benevolence, and I too would be like it. The good are tested by adversity; the evil are given free rein. In the end, the good have their names exalted, and the wicked are destroyed in body -- destroyed in body, and then destroyed in nature, to fall into ten thousand catastrophes. The good suffer much adversity, yet Imperial Heaven does not slacken by a single thread. Consider Guan Yu and Yue Fei -- their utmost loyalty was met by heaven's testing and affliction, yet in the end their Way was accomplished in heaven and their names endure in the human world. The evil enjoy much advantage, yet Imperial Heaven does not slacken by a single thread. Consider Cao Cao and Wang Mang -- their treachery was met by heaven's indulgence and free rein, yet in the end they were destroyed in body and nature, falling into ten thousand catastrophes. The Lord of Heaven seems deaf, seems blind -- yet in the final accounting, good and evil each reap their fruit. This is the Lord of Heaven's great courage, and I too would be like it.

If one can recover the brightness of the nature-heaven and become one with heaven, then knowing, benevolence, and courage issue from within principle -- how could they not be vast? The Supreme Sage's knowing, benevolence, and courage are one with the Lord of Heaven's. Zilu, a great worthy of the sage's gate, simply had not yet reached the sage's utmost in knowing, benevolence, and courage -- yet he was not far from it. In sum: to recover the nature is the substance. Then everything naturally hits the mark without striving.

The Master said: "Is it the strength of the south? The strength of the north? Or your own strength?"

Character explanations: "Exclamation" (與) is in the level tone. "Or" (抑) is a discourse particle. "Your" (而) means "you."

Passage commentary: The strength within the nature is originally undivided between south and north. The Supreme Sage, adapting his teaching to each person's capacity, pointed to south and north. In the pre-heaven trigrams, south is Qian; north is Kun. The strength of Qian and Kun is the strength within the nature -- changing the broth but not the medicine. If one has fully explored principle and exhausted the nature, there is no distinction of south and north.

"To teach with broadness and gentleness, never retaliating against those without the Way -- this is the strength of the south. The person of virtue abides in it."

Character explanations: "Broad" (寬) means vast in capacity. "Gentle" (柔) means yielding and harmonious. "Retaliate" (報) means to return like for like.

Passage commentary: In the pre-heaven trigrams, south and north are the proper bodies of Qian and Kun. To teach with broadness and gentleness means to guide with patient kindness, instructing those who have not yet attained. Never retaliating against those without the Way means when insult and hostility come, to receive them directly without striking back. This is great benevolence and great magnanimity -- how does it differ from the capacity within the nature? In other words, this is the true strength within the nature.

When the nature descends from pre-heaven to post-heaven, the pre-heaven Qian and Kun transform into the post-heaven Kan and Li. To recover the pre-heaven Qian and Kun, one must "draw from Kan and add to Li." What practice accomplishes this? It is the practice of investigation and extension from the Great Learning.

When the Supreme Sage speaks of the strength of south and north, there is no territorial distinction. Within south and north lies the hidden true strength of Qian and Kun. When one recovers the pre-heaven body of Qian and Kun, what distinction is there between south and north? The sage's words -- for the deep, they reveal the deep; for the shallow, they reveal the shallow. It depends upon the depth of one's learning. If one rigidly divides south and north -- the Supreme Sage was himself a northerner. How could he possess the gentleman's strength of the south? From this we see there is no territorial boundary, but the Supreme Sage adapted his teaching to each person's capacity and situation.

"To sleep upon armor and weapons, and die without regret -- this is the strength of the north. The strong one abides in it."

Character explanations: "To sleep upon" (袵) means to use as one's mat. "Weapons" (金) are swords, spears, and their kind. "Armor" (革) is leather shields and helmets. "Regret" (厭) means to repent.

Passage commentary: The previous passage has explained this in detail, and need not be repeated. The great strength of the pre-heaven Qian and Kun is undivided between south and north -- only the one who has recovered the nature can achieve it. To sleep upon armor and weapons and die without regret is truly the deed of loyal and valiant soldiers. Yet the sage's sleeping upon armor and dying without regret is something altogether different. Different how? The sage takes the supreme Way as his own armor and weapons. In every direction he expounds the Way, in every place he teaches. With the supreme Way he defeats the selfish desires of all the people. Even when the Way's fortune does not prevail, he fulfills his heavenly duty to the end -- and death itself is the death that meets the proper command.

This is the great strength within the nature, the unique endowment of the pre-heaven Qian and Kun. When one recovers the nature, one transforms from Kan and Li back into Qian and Kun, and from Qian and Kun returns to Wuji -- pressing forward to the utmost, and that is all.

"Therefore the person of virtue is harmonious yet does not drift -- how strong and unbending! Standing at the center without leaning -- how strong and unbending! When the state has the Way, remaining unchanged from one's early resolve -- how strong and unbending! When the state is without the Way, holding firm unto death -- how strong and unbending!"

Character explanations: "Drift" (流) means to be carried along. "Unbending" (矯) describes forceful bearing. "Leaning" (倚) means to incline to one side. "Early resolve" (塞) means what was not yet fully expressed.

Passage commentary: This passage continues the meaning of the foregoing. The person of virtue, awakened to the nature, has recovered the strength of the pre-heaven Qian and Kun. Dwelling in the center and harmony, the heart does not lean. Inwardly upright and outwardly rounded, harmonizing one's light to move among the common world -- not allowing the tangles and confusions of worldly affairs to shake one's nature. Standing at the center without leaning: our nature is originally great, centered, and perfectly upright, without the slightest inclination. Extending one's innate knowing, one stands in one's person and practices the Way, in obedience to heaven and at heaven's service.

When the state has the Way -- as when Shun served Yao, and Yu served Shun -- wielding the perfect fairness of heaven and earth, transforming the people with the Way, awakening each person's nature, teaching them to fulfill the bonds of relationship through ritual and music. When the state is without the Way -- as with the three benevolent ones of Yin: Weizi, Bigan, and Jizi -- their loyal hearts unyielding, holding fast unto death, never abandoning their original resolve.

These several accomplishments cannot be achieved by anyone who has not fully explored principle, exhausted the nature, and recovered the pre-heaven strength. One must recognize: the nature is the root. To exhaust the nature is to know heaven.

Chapter 11

The Master said: "To seek out the hidden and practice the extraordinary -- later ages may have something to say of it, but I will not do this."

Character explanations: "To seek out" (素) -- according to the Han History, this should be written as "to search" (索), which is probably a scribal error. "To seek" (素/索) means to search for. "Extraordinary" (怪) means strange. "Something to say" (述) means to pass on.

Passage commentary: The nature is originally upright and open, without a single speck of dust, pure as the lotus, white as jade -- how could it engage in hidden, devious, or peculiar conduct? The sage bore the great charge of "the first-awakened awakening those who awaken later" and served as guide for ten thousand generations. The true nature that Imperial Heaven bestowed -- though it falls into the body of vital energy and appearances and the true nature is thereby veiled -- the sage awakened to it, resolutely applied the practice of investigation and extension, removed every trace of vital temperament and material desire, and the nature shone bright and lustrous, becoming one with the true, empty principle.

Following heaven's Way, carrying out heaven's conduct, awakening those who come after so that each awakens of their own accord. As for hidden and peculiar behavior, it arises from the human heart. The sage's nature is open and upright. How would he employ the human heart? Rather, he transforms even those with hidden and peculiar human hearts, returning them to the sage's transformation. This is the sage's work: to crack open every person's human heart and awaken their heart of the Way.

"The person of virtue follows the Way in conduct. To turn back halfway -- this I cannot do."

Character explanations: "To follow" (遵) means to accord with. "Way" (途) means the road. "Turn back" (廢) means to abandon. "Cannot do" (已) means to cease.

Passage commentary: True knowing is the beginning of true practice -- this is certainly so. The sage differs from the ordinary person in nothing other than the distinction between true knowing and true practice versus false knowing and false practice. The common person knows that the Five Constant Virtues are the supremely good and perfect Way. Why they cannot put them into practice is always because their knowing is not yet true.

The sage, awakened to the nature, knows that the nature's great source was endowed from principle. Principle is true principle. When one truly understands principle, one necessarily acts with true effort. Therefore, first applying the practice of investigation, extension, sincerity, and rectification, one ferries one's own nature. Following the Five Virtues within the nature, examining oneself each morning, holding vigilance each evening, striving forward without pause -- in seeing, hearing, speaking, and acting, all is bounded by propriety. In one's conduct in the world, one finds the center. Self and other are swept away. Seeing all as one, with the heart of heaven and earth as one's own heart, with the people's confusion as one's own concern -- therefore the Supreme Sage, with one carriage and two horses, journeyed through state after state, expounding virtue and speaking of benevolence, growing sharper with every setback, his heart firm as iron and stone, embracing the great purpose of making the aged secure and the young nurtured -- the dust of the road for over forty years. If this is not true practice, what is?

"To turn back halfway" describes those whose hearts lack true knowing, and so whose conduct lacks true practice. Even if they act, they inevitably turn back halfway. The sage possessed true knowing and practiced true action -- how could he turn back halfway? This is the sage's warning to the world. All who follow the Way in conduct must not turn back halfway. All who turn back halfway cannot be said to follow the Way in conduct.

Chapter 12

The person of virtue acts in accordance with the Mean, withdrawn from the world and unknown, yet without regret. Only the sage is capable of this.

Character explanations: "Withdrawn" (遯) means not seeking recognition from others. "Only" (唯) means alone, solely.

Passage commentary: To practice the Way of the Mean, one fundamentally does not seek recognition from others. When one serves as ruler, one rests in benevolence -- and this benevolence is the natural duty of one who serves as ruler. Fulfilling one's natural duty, why seek recognition? When one serves as minister, one rests in respectfulness -- and this respectfulness is the natural duty of one who serves as minister. Why seek recognition? Below these: the father rests in compassion, the child in filial devotion, and in dealing with one's fellow people, one rests in faithfulness -- all the same.

To fulfill your natural duty is to cultivate your own nature, seeking to reach the utmost and arrive at the supreme principle. Since it is self-cultivation, whether or not others know is no obstacle to me. Therefore, when the Supreme Sage practiced the heavenly Way in his own time, he did not aspire to be revered as a sage by later ages -- he simply understood it as fulfilling his heavenly duty, nothing more. The Master brought the utmost virtue to completion and crystallized the utmost Way. His virtue was exalted and his Way was great, and all under heaven, from the Son of Heaven to the common person, through all ages, have revered and followed him as teacher -- not seeking recognition, yet recognized of their own accord. Even if a whole lifetime passes without being recognized by the world, there is not the slightest regret. This is what is meant by: "Others do not know him, yet he is not vexed -- is this not a person of virtue?" This "person of virtue" is in fact the sage.

If one were merely seeking recognition, then the ruler's benevolence, the minister's respectfulness, the father's compassion, the child's devotion, the faithfulness between friends -- none would be genuine! It would be the purchase of reputation. One would say: "The heart of heaven and earth has been lost." Heaven and earth nurture all things. Ghosts and spirits reward good and punish evil. Have they ever sought recognition? The sage takes the heart of heaven and earth as his own heart, and the nature of all beings as his own nature. Being one body with heaven and earth, he is not recognized by the world, yet later generations revere his sage-virtue of their own accord.

Chapter 13

The Way of the person of virtue is broad yet hidden.

Character explanations: "Broad" (費) is pronounced fei. "Broad" means vast in application. "Hidden" (隱) means withdrawn into the subtle.

Passage commentary: The Way of the person of virtue is broad yet hidden -- in this it is one with the heavenly Way's breadth and hiddenness. The Way gives birth to heaven and earth. The Way nurtures all things. When heaven, earth, and all things have been counted to their last, they return to the Way. The Way gives birth to them again, circulating and flowing without cease.

The heavenly Way moves of its own nature. At its greatest it wraps the six directions; at its smallest it withdraws into the mustard seed. "Broad" means universally transmitted; "hidden" means transmitted to the one. The human body possesses its own heavenly Way, called the nature. Broad yet hidden -- between sage and ordinary, there is a distinction. The sage wraps his body in the Way: this is broad. The ordinary person wraps the Way in his body: this is hidden. One might ask: it is the same person -- how can there be a judgment of broad and hidden? It lies in the distinction between awakening and delusion.

Descending into the final era, Imperial Heaven opens its grace, lowering the supreme Way to the human world, rectifying the human heart, restoring the bonds of relationship, hoping the foolish will aspire to become worthy, the worthy will aspire to become sages, and the sages will reach the utmost principle. Embracing the great purpose of making the aged secure and the young nurtured, the Great Unity as the goal. May all destined children of the Buddha -- seeing through the vanity of worldly ties -- awaken early to the heavenly Way and cultivate what is true. With nimble feet, ascend the shore. Let the heavenly Way within the body be pointed out. Let every tie of body and heart be dissolved. Impress the heavenly heart upon my heart. Heart to heart, imprint to imprint. Restore the nature to its original face. Become one with principle. A good time never before seen since heaven was heaven! May all those whose Buddha-nature is undimmed -- arise and come!

"As for husband and wife of ordinary capacity: even the foolish can share in its knowing, yet at its utmost, even the sage has something he does not know. Even the unworthy can share in its practice, yet at its utmost, even the sage has something he cannot do. Great as heaven and earth are, people still find cause for regret. Therefore when the person of virtue speaks of greatness, all under heaven cannot contain it. When the person of virtue speaks of smallness, all under heaven cannot split it open."

Character explanations: "Share" (與) is in the departing tone. "Regret" (憾) means dissatisfaction. "Speaks" (語) means to discuss. "Contain" (載) means to carry or hold. "Split" (破) means to break open.

Passage commentary: The nature is endowed from principle; every person possesses it. Even the foolish among husbands and wives -- their nature is no different from the Supreme Sage's. The foolish are not foolish in their nature. The nature is originally luminously bright. How could there be a distinction of sage and fool? The foolish are foolish because they have been veiled by the contagion of the post-heaven world. If even the foolish among husbands and wives can begin with the practice of investigation and extension, the nature once recovered, there is no division between sage and ordinary.

As for the great transformation within principle, with its inexhaustible permutations -- might there be something the sage does not comprehend? I say: no. How do I know? The sage is one body with heaven. Nature and principle are united. Everywhere is the Way; in every direction, perfect comprehension. How could there be anything principle does not know? When the sage says "there is something he does not know," he is encouraging the people of his own time and of ages to come. Everyone in their minds thinks: "The sage is one who was born knowing. How can an ordinary person reach the sage?" The sage feared that everyone would hold this idea and draw a line to block their own path. Therefore he exerted himself to destroy the false belief in the heaven-born sage, so that everyone might know they can reach the realm of sagehood.

As for the foolish among husbands and wives sharing in its knowing: at its utmost, even the sage has something he does not know. Seen in this light, what the sage knows is no more than what the foolish among husbands and wives know. The only difference is that the sage's knowing is the extension of one's own nature; the foolish one's knowing is the further veiling of one's own nature. If even the foolish among husbands and wives can follow the practice of investigation and extension, putting it into diligent action, they too can aspire to sagehood. Try taking apart the character for "sovereign" (皇): it is "white" (白) above "king" (王). From this we see that this "sovereign" does not refer to an emperor, but to the sage. The sage recovers the whiteness of the nature-king, exhausts the capacity of the nature-king -- hence "the Uncrowned King." Therefore everyone possesses the resources to aspire to sagehood; what is lamentable is that none pursue the practice. The ancients said: "What manner of man was Shun? What manner of man am I? Those who make the effort can be like him." How true.

As for the unworthy among husbands and wives sharing in its practice: at its utmost, even the sage has something he cannot do. This passage is much the same as the foregoing. What the sage can do, the foolish among husbands and wives are not incapable of. The difference lies in whether one practices with effort or without.

When the sage says "there is something he cannot do," he is again encouraging his contemporaries and posterity. He is saying: the sage was not born a sage. He became one by establishing his resolve and aspiring to sagehood. When the sage-virtue reaches its utmost greatness -- like heaven covering, like earth bearing, nurturing all things while claiming no merit -- his virtue is vast beyond measure. Yet people still find cause for regret. How much more those who have not cultivated the utmost virtue? "The person of virtue" here refers to the sage, whose virtue is like heaven -- and yet it cannot fully satisfy every human wish, and so people find cause for regret. Though they find cause for regret, the sage has the boundless capacity of the ocean, rejecting not even the smallest stream. "Speaks of greatness": before heaven and earth were born, heaven and earth were within the Way. The Way's vastness is such that all under heaven cannot contain it. "Speaks of smallness": after heaven and earth were born, the Way is within heaven and earth. Principle's subtlety is such that all under heaven cannot split it open.

The Ode says: "The kite soars to heaven; the fish leaps in the deep." This speaks of its manifestation above and below.

Character explanations: From the Book of Odes, Greater Odes, "The Dry Slopes." "Kite" (鳶) is pronounced yuan. "Kite" is a bird of the hawk family. "Reaching" (戾) means to arrive at. "Deep" (淵) means deep water. "Manifestation" (察) means clearly apparent.

Passage commentary: This passage speaks of the Way's breadth and hiddenness, and principle's all-pervasion and concealment. Before heaven and earth were born, heaven and earth were in the Way. After heaven and earth were born, the Way is in heaven and earth. The Way's lineage has both breadth and hiddenness. From Fu Xi's first stroke opening heaven, the Way's legitimate line was inherited by the kings of successive ages. By the era of the vassal states, Confucius continued what came before and opened what follows, assembling the great completion, and the Way's legitimate line was thereafter inherited by the teacher-scholars. All the above was single transmission and solitary bestowal -- this is why the Way was hidden.

In the appointed time of the Third Epoch, Imperial Heaven opens its grace. The Way descends to the common people. Women and children can all receive the supreme Way -- this is why the Way is broad.

When the Way is broad, it is like the kite soaring to heaven: luminous and conspicuous. When the Way is hidden, it is like the fish leaping in the deep: beyond all trace. Principle's pervasion and the Way's breadth-and-hiddenness are one. "Its manifestation above and below" means: the Way's breadth and principle's pervasiveness are clearly apparent in all directions, above and below. The Way's hiddenness and principle's concealment -- looking ahead it vanishes behind, beyond all measurement -- like the divine dragon transforming, present in both heaven and the abyss.

The Way of the person of virtue begins with husbands and wives. At its utmost, it is manifest throughout heaven and earth.

Character explanations: "Begins" (造端) means to commence. The rest as before.

Passage commentary: This passage follows closely from the above. The Way of the person of virtue begins with the knowing and capacity of ordinary husbands and wives -- in the daily relationships of everyday life. As one gradually awakens to one's own nature and the nature is restored to full brightness, extending and broadening it far, one puts into practice the way of renewing the people. When pressed to the utmost, one reaches the supreme principle. Therefore to explore the great source of principle is to clearly comprehend that heaven, earth, and all things are nothing other than the Way.

Chapter 14

The Master said: "The Way is not far from people. When people pursue the Way yet distance themselves from others, they cannot be said to pursue the Way."

Character explanations: As before.

Passage commentary: How great are the sage's words! The Way is principle. Principle endowed upon the body is called the nature. The nature governing the hundred parts of the body is called the heart. Every person possesses one nature. How has the great Way ever been distant from people? What is called "distant from people" means people have lost the Five Constant Virtues and distance themselves from the Way -- it is not the Way that distances itself from people. To cultivate the heavenly Way, one must begin from the human Way. When the human Way is complete, one is not far from the heavenly Way. Therefore to pursue the heavenly Way while distancing oneself from the human Way -- this cannot be called the Way.

The Ode says: "Cutting the handle, cutting the handle -- the pattern is not far." To hold the handle and cut a handle, then look at it askance and still think it far! Therefore the person of virtue governs people with what is human. When they have reformed, he stops.

Character explanations: From the Book of Odes, Binfeng, "Cutting an Axe-Handle." "Askance" (睨) means to look sideways. "Handle" (柯) is an axe-handle. "Pattern" (則) means standard.

Passage commentary: Here the sage cites the Ode to caution people. "Cutting the handle, cutting the handle" -- in its deeper sense, this means to hack away desire. When you hack away your own desire, the distance from the Way is no longer far. Upon entering the Way, gradually awakening to the nature, embracing the Five Virtues within the nature and extending them far, one puts into practice the work of renewing the people, conquering the heart-desires of the myriad people. When with my own nature I defeat the heart-desires of all the people, then the heavenly Way prevails and all under heaven is public-spirited.

If one does not start from one's own body but merely looks sideways at the myriad people, wishing them to recover their nature, one is still far from the Way. How can one expect the myriad people to return to it? "To govern people with what is human, reforming and then stopping" means: first one must oneself eliminate the partiality of the human heart and restore the uprightness of the heart of the Way. Only then can one turn the partiality of others' human hearts and restore the uprightness of everyone's heart of the Way. When everyone can eliminate the human heart, they know where to stop. Knowing where to stop, the body has something to follow, the heart has somewhere to return, and the nature has somewhere to rest. When the nature returns to perfect stillness, one reaches the utmost principle.

"Loyalty and reciprocity are not far from the Way. What you would not wish done to yourself, do not do to others."

Character explanations: "Loyalty" (忠) means to exhaust one's own heart. "Reciprocity" (恕) means to extend one's heart to others.

Passage commentary: Loyalty and reciprocity are the guiding principles of the Confucian teaching. To exhaust one's own heart is loyalty. To extend one's heart to others is reciprocity. Loyalty: the centered heart. When one's own heart dwells at the center, it is neither partial nor inclined -- great, centered, perfectly upright! The bright nature flows forth of its own accord. This is the inner sagehood of the Confucian teaching.

Reciprocity: to extend one's centered heart to all. All people under heaven -- their natures are fellow beings. What I would not wish for myself, applied to others -- would their hearts consent? They would not. One must know: others and I are the same. I and others are no different. Thus one's approvals and disapprovals hold to fairness -- this is the outer function of kingship.

When one's own centered heart is firmly established and extended in reciprocity to others, all people under heaven are seen as one, without distinction. Then a feeling arises: when I treat others with a centered heart, they will return a centered heart to me. When I treat others with enmity, they will return enmity. The cycle of reciprocity is unfailing, exact to the thread. Therefore the two words "loyalty" and "reciprocity" are the Way that everyone must use daily, inseparable for a single moment. To depart from them is to throw the bonds of relationship into disorder.

"The Way of the person of virtue has four aspects, and I, Qiu, have not been able to accomplish even one. What I would ask of a son in serving his father -- I have not been able to do. What I would ask of a minister in serving his ruler -- I have not been able to do. What I would ask of a younger brother in serving his elder -- I have not been able to do. What I would ask of a friend in being the first to show good faith -- I have not been able to do. In ordinary virtue, to be diligent in practice; in ordinary speech, to be careful. Where there is deficiency, not daring not to exert effort; where there is surplus, not daring to go all the way. Let speech attend to action, and action attend to speech. How could the person of virtue not be earnest and resolute?"

Character explanations: "Child," "minister," "younger brother," "friend" -- these four words complete the sentence. "Ask" (求) is like "demand." "Ordinary" (庸) means common. "Careful" (謹) means cautiously meticulous. "How" (胡) means why. "Earnest and resolute" (慥慥) describes solid, steadfast bearing.

Passage commentary: Child, minister, younger brother, friend -- these are the great pillars of human relationships. As a child: the bond of heaven-given kinship. Therefore one who serves as a child should consider: from where did this body come? From where was this nature endowed? The twin filial debts, prior and posterior -- how shall they be repaid? If one does not think of repaying the twin debts of filial piety, one is unworthy to be human! Filial piety begins by entering through the path of posterior-heaven filial piety. What is posterior-heaven filial piety? To serve one's parents with delicacies is insufficient as filial piety. To bring harmony among the six kinship circles and bring peace to the parent's heart -- this is the great filial piety. When posterior-heaven filial piety is fully complete, one takes the heart with which one served one's own parents and universally transforms all who are children under heaven, causing each to fulfill the way of filial piety. Practice of this kind is called prior-heaven filial piety! It is like the great Shun. To hold the way of a child in serving his parents -- this is posterior-heaven filial piety. To serve as Son of Heaven, transforming and nurturing the myriad people -- this is prior-heaven filial piety. Therefore when posterior-heaven filial piety is fully complete, heaven will surely entrust a great charge, enabling one to practice prior-heaven filial piety. The great Shun is the model for all who serve as children.

As a minister: one who bears the affairs of state, acting on behalf of the ruler to transform the people. Therefore to eat the ruler's salary and be loyal in the ruler's affairs -- yet the ordinary person merely holding office falls short of loyalty. To guide the ruler with the Way -- this is the great loyalty. As when Shun served Yao, and Yu served Shun -- these are the models for ministerial loyalty.

As a younger brother: sharing father and mother, branches from one tree. The proverb says: "The hardest thing in the world to find is a brother." "Brotherhood" (悌) means fraternal respect. What is the way of brotherhood? Nothing more than the elder being friendly and the younger being respectful. Consider Wang Xiang and Wang Lan: though not of the same mother, they were as one body. Lan shielded Xiang from danger; Xiang understood Lan's intent. In the end, through the way of brotherhood they transformed their stepmother's heart, and their names endure forever. Brothers are like branches from one tree. When brothers are in discord, it is as if branches are split apart. Split, the branches wither; joined, the leaves flourish. Therefore in dealing with brothers, one must take this as a mirror.

As a friend: all people are friends. Those who know the heart are true friends. Those who merely make a show are not. Therefore befriend the beneficial and cut off the harmful. The sage said: "Have no friend who is not your equal." The way of friendship takes faithfulness as its foundation. I should first extend faithfulness to forge the bond. In all coming and going, faithfulness and righteousness weigh heavily. In friendship, it is hearts that are joined, not bodies. Therefore the friendship of the person of virtue is bland as water; the friendship of the small person is thick as glue. What is bland as water endures. What is thick as glue is brief. Consider Liu Bei, Guan Yu, and Zhang Fei; or Bo Tao and Jiao Ai -- though in name they were brothers, in truth they were friends. Their righteousness held firm from first to last, their faithfulness shone for all time. These are the models for friendship.

"Ordinary virtue" and "ordinary speech" refer to the ways of child, minister, brother, and friend. Though these four ways are ordinary matters, even common people can speak of them -- but few sustain and keep them. Where one falls short in these four ways, one should urge oneself forward. Where one has strength remaining, one should illuminate others with these four ways, performing the outer work of renewing the people to fulfill one's heavenly duty. "Not daring to go all the way" means: even when one has strength remaining and has exhausted one's heart in transforming others, one truly does not dare to claim the heart has been fully given. For giving one's heart fully is merely fulfilling one's heavenly duty. Therefore beyond practicing the four ways of child, minister, brother, and friend, when one has strength remaining, to put the way of renewing the people into practice is not empty words -- the essence is diligent action. Let speech attend to action, let action attend to speech -- speech and action must be one. Therefore the person of virtue who has not yet completed his virtue should be vigilant and resolute in diligent practice.

The Supreme Sage had fully accomplished the ways of child, minister, brother, and friend. That he called himself unable was his own sense of not yet having pressed to the utmost. In truth, the Master's four ways were fully achieved, their peak attained.

"The person of virtue acts according to his present station and does not desire what lies beyond it."

Character explanations: "Present" (素) means the current state.

Passage commentary: The person of virtue here is one of accomplished virtue. Having been called one of accomplished virtue, the body has something to follow, the heart has somewhere to return, and the nature has somewhere to rest. Why would one harbor thoughts beyond one's station, or actions beyond one's lot? Therefore the person of virtue does not let his thoughts stray beyond his station -- keeping to one's lot, accepting one's destiny, in accordance with the time heeding heaven's command. Thoughts beyond one's station are delusion. Actions beyond one's lot are covetousness. The person of virtue is watchful over heart-stirrings in the hidden and subtle -- how could the two words "covetous" and "deluded" take hold in the heart?

"In wealth and rank, act according to wealth and rank. In poverty and lowliness, act according to poverty and lowliness. Among foreign peoples, act according to foreign peoples. In adversity and hardship, act according to adversity and hardship. The person of virtue enters no situation in which he does not find himself at ease."

Character explanations: "Hardship" (難) is in the departing tone. "Adversity" (患) means worry of the heart. "Hardship" (難) means a road of pits and obstacles. "Lowliness" (賤) does not mean the base and vile; here it means a common person.

Passage commentary: The person of virtue is at ease wherever circumstance places him, never contending with fate. If destiny gives wealth and rank, one acts according to wealth and rank -- not rich and arrogant, not honored and extravagant. How then does one act in wealth and rank? The wealthy support the endangered; the honored care for the people's distress. This is the way of wealth and rank. Know that when the Lord of Heaven bestows wealth and rank, it is to enable one to use that station to stand in oneself and practice the Way. To hold the station of wealth and rank yet not practice its Way defies heaven's luminous command! To defy the luminous command is to incur heaven's punishment, falling into ten thousand catastrophes. Therefore one who holds the station of wealth and rank should be self-watchful and self-vigilant, fulfilling the Way of that station.

One whose destiny holds poverty and lowliness: this is not heaven desiring poverty and lowliness for me, but my own karmic fruits that have drawn it. Therefore the person of virtue in a station of poverty and lowliness does not blame heaven or reproach others. Keeping to one's lot, accepting one's destiny, in accordance with the time heeding heaven -- poor yet delighting in the Way, lowly yet nurturing the nature, not letting poverty and lowliness weigh upon the heart. Like the Restored Sage who held firm in poverty, never changing his lifelong joy.

Among foreign peoples -- a land where ritual and teaching have not yet taken root. Dwelling there, I put into practice the Five Virtues within my nature, transforming the people to turn toward civilization. Though I dwell among foreign peoples, I may thereby practice the Way. In adversity and hardship -- what destiny has ordained. No one short of great virtue and the great Way can alter it. When destiny is adverse yet the heart is good, adversity turns to openness. When destiny is favorable yet the heart is crooked, openness turns to adversity.

Someone might ask: the sage cultivated the utmost virtue and crystallized the utmost Way -- why alone could he not deflect the danger of starvation between Chen and Cai, the humiliation of obliterated footprints and felled trees? Seen this way, even great virtue cannot move the numbers. I say: not so. This is precisely what makes Confucius exalted as a sage, and the Lord of Heaven's way of testing the Supreme Sage's resolve. Without trial there is no seeing the true; without affliction there is no seeing the sincere. Trial and affliction are the Lord of Heaven's way of cultivating -- vastly different from the hardships of the common world.

"The person of virtue enters no situation in which he does not find himself at ease" -- Laozi said: "The reason I have great affliction is that I have a body. If I had no body, what affliction would I have?" The person of virtue, having exhausted the nature and knowing heaven, looks lightly upon all the world's wealth and rank, poverty and lowliness, foreign peoples, adversity and hardship. This body is lodged within heaven and earth. One's sole concern is to stand in oneself and practice the Way, exhausting the capacity of the nature, taking all beings' confusion as one's own concern, taking the Way's non-practice and non-comprehension as one's own worry. The shackles of worldly affairs -- how can they fetter the luminous brightness of my own nature?

Therefore the person of virtue's view of wealth and rank is: accomplishing the Way in heaven and leaving a name in the human world -- this is true wealth and rank. The person of virtue's view of poverty is: the Way not practiced and not understood -- this is true poverty. The person of virtue's view of foreign peoples: dwelling in a foreign land does not make one foreign. If the heart holds ritual and righteousness, and one transforms the foreign peoples to know ritual and righteousness, then one is as though in the heartland. Dwelling in the heartland, if the bonds of relationship are thrown to the ground and ritual teaching abandoned -- though one dwells in the heartland, it is as though dwelling among foreign peoples. What is called "heartland" and "foreign" is not divided by geography, but by the bonds of relationship and ritual teaching. Alas! When the heartland's bonds do not flourish and ritual teaching does not arise, what then separates heartland from foreign?

The person of virtue's view of adversity: it is not that meeting hardship in one's own body constitutes adversity. In this present time, virtue, morality, benevolence, and righteousness are themselves suffering adversity. Therefore the person of virtue takes the adversity of virtue, morality, benevolence, and righteousness as his own adversity, regretting that he cannot restore them throughout the world. The Supreme Sage's journeying through the vassal states was precisely to rescue virtue, morality, benevolence, and righteousness from their adversity -- which was also to resolve his own adversity. Alas! The person of virtue of the present stands at a time of not being at ease. Therefore the person of virtue exhausts the capacity of his nature to shore up virtue and morality's adversity -- and only then can he transform adversity into ease.

"In a high station, he does not oppress those below. In a low station, he does not cling to those above. He rectifies himself and asks nothing of others -- then he has no grievance. Above, he does not blame heaven. Below, he does not reproach others."

Character explanations: "Oppress" (陵) is in the level tone; it means to humiliate. "Cling" (援) means to grasp upward. "Reproach" (尤) means to fault.

Passage commentary: This passage speaks of the way of self-cultivation in both high and low stations. In a high station, one cultivates oneself and awakens one's own nature -- why then would one oppress those below? When the nature is fully bright, one wields the perfect fairness of heaven and earth, seeing all as one. In a low station, one awakens to the nature and exhausts it, knowing only that teaching and transforming the people is the duty one's nature must fulfill -- why then would one cling to those above?

Therefore the person of virtue cultivates his own body. In all things he turns inward and explores his own nature -- why need he ask anything of others? "Not asking of others" does not mean not caring to consult others. It means the practice of investigation and extension must be self-cultivated to awaken one's own nature. How can another person perform the work of investigation and extension in my place? When one awakens to one's own nature, one knows one's own destiny. Therefore the person of virtue, knowing his destiny, does not contend with it. Thus he does not blame heaven's unfairness or reproach others' injustice. He merely fulfills the heavenly duty for which heaven and earth gave him life -- that is all! What else is there to ask?

"Therefore the person of virtue dwells in what is settled and awaits the command. The small person walks in danger and seeks for luck."

Character explanations: "Settled" (易) is in the departing tone. "Settled" has the meanings of "unchanged," "transformed," and "exchanged." Here it means the place of unchanging principle. "Dwells in what is settled" means to act according to one's station. "Awaits the command" means not desiring what lies beyond. "Seeks" (徼) means to pursue. "Luck" (幸) means to obtain what one ought not obtain.

Passage commentary: "Settled" means the unchanging principle. The unchanging principle, endowed upon the body, is the nature. The person of virtue, having recovered the nature, dwells in the unchanging and awaits the command. "Awaits the command" has two meanings: first, to know the command; second, to fulfill the command. One must know the command before one can fulfill it. Without knowing, how can one fulfill it? The small person, veiling the prior-heaven nature with the posterior-heaven world of vital energy and appearances, does not take the open highway but steps instead along dark paths of thorns -- this is the blood-heart taking charge. Walking in danger and seeking luck for a moment, in the end the blood-heart topples the body! One cannot be too vigilant! One cannot be too vigilant!

Chapter 15

The Master said: "In archery there is something that resembles the person of virtue. When one misses the target, one turns inward and seeks the cause within oneself."

Character explanations: "Target" (正) is pronounced zheng, a painted cloth. "Bullseye" (鵠) is pronounced gu, a mat of animal skin.

Passage commentary: The person of virtue follows heaven's Way and carries out heaven's conduct, transforming the myriad people toward the kingly Way and fulfilling his heavenly duty. Though he holds this heart, sudden difficulties and upheavals may come -- as when the Supreme Sage was starved between Chen and Cai. When the aim is not yet reached but the heart has been fully given, to miss the target is like the sage's own experience. Since ancient times, the Buddha and the tempter have arisen together, inseparable by a single step. One must set one's resolve firmly and press forward -- as for success or failure, gain or loss, these are not for me to foresee. When the Way is not practiced, when the Way is not understood, the person of virtue turns inward and seeks the cause within himself, always feeling that sudden difficulties and upheavals are not heaven's doing, but that my own virtue was not yet sufficient to manifest itself. Turn inward and seek within oneself -- then the nature's substance becomes bright.

"The Way of the person of virtue is like traveling far: one must start from what is near. It is like climbing high: one must start from what is low."

Character explanations: "Like" (辟) is the same as "metaphor." "Near" (邇) means close. "Low" (卑) means humble.

Passage commentary: The Dao De Jing says: "A tree that fills the arms grows from a hair-tip of a sprout. A terrace of nine stories rises from piled earth. A journey of a thousand miles begins under the foot." The Doctrine of the Mean says: "Nothing is more visible than the hidden; nothing is more manifest than the subtle." All things under heaven proceed from small to great. The Way of the person of virtue is like traveling a far road -- one must start from what is near. It is like climbing a high mountain -- one must start from what is low. The near and the low are the first steps entering virtue.

There are four stages of sacred practice in cultivating the Way: first, receiving the Way; second, cultivating the Way; third, fulfilling the Way; fourth, accomplishing the Way. These cannot be disordered. Receiving the Way is the near. Accomplishing the Way is the utmost. Without receiving the Way, how can one accomplish it? One enters by gradual steps and cannot skip ahead. Let everyone reflect on this deeply.

The Ode says: "When husband and wife are in joyful accord, it is like the music of lute and zither. When brothers have come together in harmony, the joy is sweet and deep. Let your household be rightly ordered, your wife and children happy."

Character explanations: From the Book of Odes, Lesser Odes, "The Cherry Tree." "Joyful" (好) is in the departing tone. "Deep" (耽) -- in the Odes written as 湛, also pronounced dan -- means peaceful delight. "Happy" (樂) is pronounced luo. "Play" (鼓) means to strum. "Lute and zither" (琴瑟) are stringed instruments. "Come together" (翕) means to unite. "Children" (孥) means sons and grandsons.

Passage commentary: The Ode says: "She set the pattern for her humble wife, extending it to brothers, and thereby governed the family and the realm." This is its meaning. One's wife is the person nearest to oneself outside the body. In standing in oneself and practicing the Way, one invariably begins by rectifying one's wife. To extend the Way to one's wife is to proceed from the near to the far. When yin and yang are in harmony, it is like the music of lute and zither. From the rightly ordered chamber one extends to the rightly ordered household, and brothers are in gentle accord, joy arising from the heart, extending to sons and grandsons without exception.

This joy is the joy of the Way. Therefore to rightly order the household one must first rightly order the chamber. Only when the chamber is rightly ordered can the household be rightly ordered. When the household is rightly ordered, one can then follow heaven's Way and carry out heaven's conduct, extending the great transformation to the entire realm. Therefore one who would govern the state should begin from the rightly ordered household and the rightly ordered heart.

The Master said: "How content the parents would be!"

Character explanations: "Content" (順) means the heart is at ease.

Passage commentary: The Master recited this Ode and praised it, saying: when one is in harmony with wife and children and the household is rightly ordered among brothers, the parents are at peace and at ease. To bring peace to the parents' hearts is to bring peace to heaven's heart. Therefore Zengzi served Zeng Zhe by nourishing his parent's aspirations. Zeng Yuan served Zengzi by nourishing his parent's body. Between nourishing aspirations and nourishing the body -- the difference is as vast as heaven and earth.

"The parent's aspirations" means what the parent desires. This desire is not the craving of heart-stirrings, but the desire for goodness. When the parent delights in goodness, follow their aspiration. When the parent acts wrongly, remonstrate against their conduct. For to flatter and submissively comply, causing the parent to fall into unrighteousness -- this is the first unfilial act. Therefore to bring peace to the parent's heart through their delight in goodness is precisely to bring peace to heaven's heart.

Chapter 16

The Master said: "How abundant is the virtue of ghosts and spirits!"

Character explanations: "Ghosts" (鬼) means vital energy and desire. "Spirits" (神) does not mean vitality in the ordinary sense -- for one who possesses vitality may not necessarily recover the nature. If vitality is used improperly, vital energy and desire may deepen all the more -- how much less recovering the nature! "Spirit" here is another name for the nature itself.

Passage commentary: Ghosts and spirits are not the essence of the two energies, yin and yang. This interpretation is mistaken! If ghosts and spirits fell under yin and yang, how could their virtue be called abundant?

What then is spirit? Every person has spirit -- it is simply another name for the nature. The nature is the true spirit of the whole body. Falling into the world of vital energy and appearances, gradually steeped and dyed, it becomes veiled. If a single thread of brightness breaks through and one realizes one's error, one cultivates the true spirit and recovers the brightness. Therefore "upright and straight" describes spirit -- how could yin and yang encompass it?

Ghost: this too is another name for the nature. But because the posterior-heaven world constrains with vital energy and veils with material things, the nature is thickly dyed and deeply covered -- like clouds and mist veiling the blue sky, losing its brightness. Therefore "bent and crooked" describes the ghost. The difference between ghost and spirit lies in the division between awakening to the nature and losing the nature. Within one person's body, both ghost and spirit are present. Mindfulness of the right: spirit. Recklessness: ghost.

When the sage speaks of "the virtue of ghosts and spirits," the spirit possesses the Five Virtues, and the ghost also possesses the Five Virtues -- the difference lies only in the division of the hidden and the manifest. The sage's deepest intent is to cause all future people to recover the nature and eliminate desire. When this is done, heaven's truth is fully bared -- pure spirit, without ghost.

Someone might ask: if it is pure spirit without ghost, why does the sage speak of "ghosts and spirits"? I say: without removing the ghost, one cannot reveal the spirit. Without the spirit's brightness, how can the ghost's darkness be shown? The sage names ghost and spirit together for this reason. When my spirit is united with true principle, the great Way and great virtue -- how could they fail to flourish abundantly in the world?

"We look for it and do not see it. We listen for it and do not hear it. Yet it gives substance to all things and cannot be left out."

Character explanations: "Left out" (遺) means to abandon or discard.

Passage commentary: The previous passage spoke of the spirit within the body. This passage speaks of the true spirit of the formless void. The spirit within is called the nature. The true spirit is called principle. The true spirit is utterly empty and utterly luminous, too vast to contain anything without, too subtle to leave anything out. The posterior-heaven mortal's fleshly eyes are of form and substance -- form and substance are governed by spirit. How can one use the eyes of form to view the spirit of the formless void? This is the vast disparity of prior and posterior. Ears of form and substance can only hear the sounds of the posterior-heaven world. The true spirit is without sound -- therefore we listen and do not hear.

The true spirit, scattered, differentiates into myriad things. Wherever there is a body of form and substance, there its luminous spirit dwells. If a body of substance lacked the spirit of the formless void, then speech and movement -- who would perform them? Therefore all things of substance in this world possess a luminous nature. This is not unique to humans. But humans receive the whole; all other things receive only a part. This is why humanity is called the spirit of all things.

"It causes all the people of the world to fast and purify themselves, to wear their finest robes, and to perform the sacrifices. Overflowing and full -- as though above them, as though at their left and right."

Character explanations: "Fast" (齊) is pronounced zhai. "Fasting" means to bring what is not in alignment into alignment. "Purify" (明) means clean. "Overflowing" (洋洋) means flowing, brimming with fullness.

Passage commentary: Here the sage uses the way of the spirit to establish his teaching. The sage uses the true spirit of the formless void to point out the spirit within every person's body. When people can awaken to their own spirit, then reverence for the true spirit of the void naturally arises! Therefore they fast and purify themselves, wearing their finest robes to perform the sacrifice. "Fasting and purifying" means: hold the heart in abstinence, and the nature begins to shine in full brightness. The "finest robes" are merely the outward expression of what is sincere within taking form without. "To perform the sacrifice" means: my own spirit and the true spirit of the void form a bond of luminous connection. When the true spirit receives the offering, my own spirit also receives it.

When everyone reveres the true spirit of the formless void, and everyone awakens to their own luminous spirit -- then the Way's wind shines clear, compassionate clouds enfold all, propitious rains hover, heralding the flourishing age of the Great Unity. Thus the true spirit of the formless void is "as though above, as though at their left and right" -- above, left, and right are all one level. To speak plainly: it is within every person's body. How can people not revere it, not stand in awe?

The Ode says: "The coming of the spirit cannot be fathomed -- how much less can it be treated with indifference!"

Character explanations: From the Book of Odes, Greater Odes, "Restraint." "Fathomed" (度) is pronounced duo -- to reckon or measure. "Indifference" (射) is pronounced yi -- in the Odes written as 斁. "Coming" (格) means to arrive. "How much less" (矧) means "still less." "Indifference" (射/斁) means weariness. "Cannot" (思) is a discourse particle.

Passage commentary: The coming of the true spirit of the void must be felt by our own luminous inner spirit. Therefore when the inner spirit holds sincerity and reverence, it can startle heaven and move the spirit. The spirit's mystery is utterly luminous and utterly bright. The spirit's deepest heart is vast compassion and great mercy. It silently succors those in danger and distress -- in what is visible and what is subtle -- and this cannot be measured by the contrivances of the human heart. Should one wish to fathom it, one must use one's own inner spirit to fathom the true spirit of the formless void.

"Indifference" means weariness. The luminous illumination of the formless spirit -- how would the inner spirit dare to grow weary? Should one grow weary, the ghost arrives. Should one hold sincerity, the spirit responds. Seen this way -- how can one not dismiss the human heart and awaken to one's own spirit?

"From the subtle to the manifest -- sincerity cannot be concealed. Such is this!"

Character explanations: "Such" (夫) is pronounced fu. "Sincerity" (誠) means truth without the slightest falseness. "Concealed" (揜) means to hide.

Passage commentary: The luminous inner spirit is the subtle. The true spirit of the formless void is the manifest. When the luminous inner spirit extends and broadens to its fullness, following the Five Virtues to put into practice the way of renewing the people, and when merit and virtue are complete, then my own spirit naturally unites with the true spirit of the formless void. "Unites" does not mean becoming one and the same -- it means the capacities of the true spirit of the void, my own spirit also possesses. This is what "uniting" means.

Yet to reach the utmost principle, one must put the way of renewing the people into practice. To renew the people means to transform the multitude -- how can this be concealed? Without practicing the way of renewing the people, it is indeed difficult to proceed from the subtle to the manifest.

Chapter 17

The Master said: "Was not Shun the greatest in filial piety! In virtue he was a sage; in honor he was the Son of Heaven; in wealth he possessed all within the four seas. The ancestral temple received his offerings, and his descendants preserved his legacy."

Character explanations: "Was not" (與) is in the level tone. "Descendants" refers to the lineages of Yusi, Chen, and Hugong. "Received offerings" (饗) means to accept, to receive.

Passage commentary: The Supreme Sage praised Shun's great filial piety in the highest terms because Shun's filial piety was twofold -- one for the prior-heaven and one for the posterior-heaven -- and each was carried to its utmost.

Attending to his parents' hearts and nourishing their bodies -- this is how Shun fulfilled filial piety toward his posterior-heaven parents. Assisting Yao in transforming the people, awakening every person's nature and causing all to fulfill the way of filial devotion and brotherly respect -- this is how Shun fulfilled filial piety toward the prior-heaven sage. Because Shun carried both filial pieties to their utmost, the Master praised his filial piety as the greatest.

The Kanggao says: "The mandate of heaven is not constant. Walk the way of goodness and you obtain it; abandon goodness and you lose it." Heaven's luminous mandate is entrusted only to those of great virtue. Shun cultivated virtue until he attained the utmost virtue, and so heaven descended upon him with great responsibility -- to be father and mother to all people, honored as the Son of Heaven.

As for "possessing all within the four seas" -- this does not mean that all land under heaven belongs to the king, nor that all along the shore belong to the king's ministers. Rather, it means Shun's great virtue reached every person, overflowing beyond the four seas, like rain and dew nourishing the grain.

"The ancestral temple received his offerings" -- Shun's offerings to the spirits of his ancestors were precisely the continuation of his ancestors' virtue. "His descendants preserved it" -- they preserved not Shun's person, but Shun's great virtue. How great was Shun! Truly the complete person of all ages.

"Therefore one of great virtue necessarily obtains the position, necessarily obtains the sustenance, necessarily obtains the renown, and necessarily obtains the longevity."

Character explanations: "Position" (位) means the position of one who governs the people on heaven's behalf. "Sustenance" (祿) means that all one's food, clothing, and shelter are provided by the people -- which is truly to receive one's sustenance from heaven and earth. "Renown" (名) means that great virtue shines openly and all the people find their place -- like the name of heaven, earth, sun, and moon, which comes without being sought. "Longevity" (壽) does not mean the lifespan of the physical body. It means the nature reigns as king, dwelling eternally in the Ultimate Joy, everlasting through ten thousand ages.

Passage commentary: When one cultivates virtue until reaching the utmost virtue, heaven will certainly descend great responsibility upon that person, placing them in the position of the Son of Heaven to govern the people on heaven's behalf.

Sustenance is heaven's sustenance. When heaven has descended this great responsibility of being father and mother to all people, all food, clothing, and shelter are used in service of the people. The people are heaven. The people's grain is heaven's sustenance.

Renown is not the renown of profit, nor the renown of those who seek fame. This renown comes without being sought -- like heaven, earth, sun, and moon, whose covering, supporting, and illuminating cast their great names through the ages. It is a natural renown. Therefore: bestow great virtue upon the people, and a great name is inevitably established among the people. In one's own time, the name is known; in later ages, the name is revered.

Longevity has a prior-heaven and posterior-heaven distinction. Shun's posterior-heaven longevity was indeed great. But then was Yan Hui, who died young, not a person of great virtue? I say: not so. Posterior-heaven longevity is not worthy of being called longevity. After the physical body perishes, the nature dwells in the Ultimate Joy, shining bright through ten thousand ages. Even when heaven and earth themselves tilt and collapse, this nature endures. That is the great longevity of the prior-heaven.

"Therefore when heaven gives birth to beings, it always enriches them according to their substance. The planted are nurtured; the toppling are overturned."

Character explanations: "Substance" (材) means quality. "Enriches" (篤) means to give generously. "Planted" (栽) means to take root. When vital energy arrives and nourishment flows, this is nurturing. When vital energy reverses and disperses, this is overturning.

Passage commentary: "Heaven gives birth to my talents and they must be useful" -- this is certainly true. What heaven gave us is not merely food, clothing, and shelter. We bear the charge of proclaiming transformation on heaven's behalf. When one awakens to one's own nature, bright and expansive, heaven will certainly descend great responsibility upon that person -- to teach and transform the people, serving as the first-awakened among all.

Therefore heaven employs people always according to their substance. "Substance" does not mean the outward display of cleverness that belongs to the posterior-heaven. It means the substance of great virtue. One who has mere cleverness without great virtue -- heaven will not employ richly. Heaven's luminous mandate belongs only to those of virtue.

Therefore the ruler who receives heaven's luminous mandate bears the great charge of teaching and transforming the people. The planted are nurtured; the toppling are overturned. Put another way: this is the silent rewarding of good and punishment of evil.

What does "the planted are nurtured" mean? Those who are good are encouraged and urged again and again, in the hope that they will further cultivate their virtue. What does "the toppling are overturned" mean? Those who are evil -- constrained by vital energy and veiled by material things, ruled by the blood-heart, their mind-platform black as lacquer. If even a single thread of brightness remains, they can still be turned back. But if they never reverse their hearts, there is nothing left but to overturn them. "I overturn them" -- yet it is not I who overturns. It is heaven using my hand to make its punishment manifest.

The Ode says: "Happy and joyous is the person of virtue -- bright and shining in excellent virtue. Fitting for the people, fitting for all -- receiving sustenance from heaven. Heaven protects and commands them, extending it again from heaven."

Character explanations: From the Book of Odes, Greater Odes, the "Jiale" poem. "Happy" (嘉) means beautiful. "Bright" (憲) means conspicuously manifest. "Excellent" (令) means good. "Extending" (申) means to issue forth.

Passage commentary: "Happy and joyous is the person of virtue" -- this is the person of virtue who cultivates and delights in the Way. One who delights in the Way will certainly understand the Way. One who understands the Way will certainly practice the Way. "Bright and shining" -- great virtue guards the person, shining manifestly outward. When one's own virtue is sufficient, one extends it outward. Is this not fitting for the people, fitting for all? This is what is meant by "first awaken yourself, then awaken others."

When great virtue transforms the people and all hearts turn toward it, all that sustains the person comes from the people -- and the people's grain is heaven's sustenance.

"Heaven protects and commands them" -- this means one protects one's own nature. Only when the mind does not give rise to material things and the nature remains forever bright and luminous does heaven command you to practice the Way. The sage protects and preserves the nature, and Imperial Heaven assists and guards to make up any shortfall.

"Extending it again from heaven" -- what heaven extends is precisely what I cultivate. If I do not cultivate myself, what has heaven to extend? Therefore the ancients said: "Destiny is made by me; blessings are extended by heaven." This is truly so.

"Therefore one of great virtue must receive the mandate."

Character explanations: See above.

Passage commentary: That great virtue receives the mandate is beyond question. Survey all the sage-rulers and worthy ministers of antiquity -- without exception it was so. Shun and Yu, who rose from common people to become Sons of Heaven, did so because they first cultivated great virtue, and then Imperial Heaven mandated them with the great charge of teaching and transforming the people.

Tang and Wu also: they punished Jie and executed Zhou, making manifest heaven's public reward and punishment. Tang and Wu served as ministers before coming to occupy the Son of Heaven's position -- because they possessed the Son of Heaven's great virtue. Jie and Zhou, though they were rulers, were nothing more than solitary tyrants -- possessing the Son of Heaven's position without the Son of Heaven's virtue. Therefore what heaven values is virtue, not position. "The mandate of heaven is not constant -- only the virtuous may hold it." Should one lose that virtue, what is one but a solitary tyrant?

A solitary tyrant's conduct is not fit to lead all the people. Therefore Tang's punishment of Jie and Wu's execution of Zhou was not Tang and Wu who punished and executed -- it was heaven itself, using their hands to strike. Yet the one whose hand heaven borrows must possess the sage-virtue of the Son of Heaven. Only then does heaven lend the hand. And having lent the hand for punishment, heaven will surely extend the luminous mandate to that person, entrusting the charge of teaching and transforming the people.

Chapter 18

The Master said: "Was not King Wen the one without worry! He had King Ji as father and King Wu as son. His father began the work; his son carried it on."

Character explanations: "Began" (作) means cultivating virtue. "Carried on" (述) means inheriting virtue.

Passage commentary: How great was King Wen's freedom from worry! His ancestors accumulated virtue, he himself cultivated virtue, and his descendants inherited virtue. Being so, what had King Wen to worry about? The founding ancestor Houji taught the people agriculture -- food is heaven to the people. Saving the people's livelihood, his merit and virtue were so vast as to be beyond naming! Therefore generation after generation were all persons of bright and shining excellent virtue.

By King Wu's time, great virtue had reached its zenith. Heaven's mandate came to rest. Therefore, receiving heaven's luminous mandate, he personally led the six armies in righteous campaign against the tyrannical Zhou to save the people from their suffering. King Wu's overthrow of Zhou and elevation as Son of Heaven was the summation of his ancestors' accumulated great virtue.

"King Wu inherited the undertakings of King Tai, King Ji, and King Wen. Once donning the armor, he possessed all under heaven. His person did not lose the illustrious name of all under heaven. He was honored as Son of Heaven, possessed the wealth of all within the four seas. The ancestral temple received his offerings, and his descendants preserved his legacy."

Character explanations: "Tai" (大) is pronounced tai, the same below. "Inherited" (纘) means to continue. "King Tai" (大王) is King Ji's father. "Undertakings" (緒) means the work, the legacy. "Armor" (戎衣) refers to war-garments and helmets.

Passage commentary: From Houji onward, great virtue continued unbroken through every generation. By King Wu's time, the accumulated great virtue of all his ancestors converged in him. Observing the perilous fortunes of his age, he followed heaven's Way and carried out heaven's work, donning armor and personally leading the six armies in righteous campaign against tyranny, executing the lawless Zhou.

His innermost heart was to save the people from fire and flood, to bring the world to peace and joy. This is what is meant by "worrying before all under heaven worries, and rejoicing after all under heaven rejoices." Therefore, receiving heaven's luminous mandate, he was honored as Son of Heaven, bearing the charge of teaching and transforming the people, serving as the first-awakened among all.

Thus his virtue overflowed the four seas, his illustrious name was universally admired, the feudal lords followed him, and all the people drew near. "The ancestral temple received his offerings" -- because he honored and cherished the great virtue of the former kings. "His descendants preserved it" -- because they preserved great virtue in its eternal radiance. Therefore the flourishing virtue of the Zhou dynasty is without parallel in all of history. King Wu's heart in overthrowing Zhou was one and the same as Houji's heart in teaching the people agriculture.

"King Wu received the mandate in his old age. The Duke of Zhou completed the virtue of Wen and Wu, posthumously honoring King Tai and King Ji as kings, and offering sacrifices to the former lords with the rites of the Son of Heaven. This rite extended down to the feudal lords, the ministers, and to the officers and common people. When the father was a minister and the son an officer, the funeral followed the minister's rites and the sacrifice followed the officer's. When the father was an officer and the son a minister, the funeral followed the officer's rites and the sacrifice followed the minister's. The one-year mourning extended down to the ministers. The three-year mourning extended up to the Son of Heaven. For mourning one's father and mother, there is no distinction of noble and common -- all observe it equally."

Character explanations: "Posthumously honoring as king" (追王) -- the "king" is in the departing tone. "Old age" (末) means late in years. "The Duke of Zhou" (周公) was King Wu's younger brother. "Posthumously" (追) means to attribute retroactively. King Tai and King Ji held the rank of duke; the Duke of Zhou posthumously honored them as kings. "Former lords" (先公) refers to all ancestors from Zugan upward to Houji. "Funeral" (葬) is the burial rite. "One-year" (期) means one full year.

Passage commentary: King Wu overthrew Zhou, received heaven's luminous mandate, and occupied the position of Son of Heaven. Yet when he received the mandate and became Son of Heaven, King Wu was already in his later years.

The Duke of Zhou, King Wu's younger brother, completed the great virtue of Kings Wen and Wu. Commemorating King Tai, King Ji, and all the former lords above them up to the founding ancestor Houji, he offered sacrifices to all of them with the rites of the Son of Heaven. What kind of rite is this? First, it is "attending carefully to the end and tracing back to the origin." Second, it is cherishing the virtue of the former lords. Without the accumulated virtue of ancestors through the generations, how could King Wu have received heaven's luminous mandate and borne the charge of the first-awakened? Seen this way, the ancestors, though they did not hold the position of Son of Heaven, already possessed the virtue of the Son of Heaven!

This rite extended down to the feudal lords, the ministers, and to the officers and common people. When the father was a minister and the son an officer, the funeral followed the minister's rites and the sacrifice followed the officer's. When the father was an officer and the son a minister, the funeral followed the officer's rites and the sacrifice followed the minister's. The funeral concerns the end of the physical body. The rank of the physical body should not be exceeded. Rank is conferred by the Son of Heaven. The Son of Heaven's conferment is heaven's luminous mandate. One cannot exceed one's rank and transgress against heaven's luminous mandate. Therefore the funeral follows one's own rank, and the sacrifice follows the son's rank -- this honors heaven's luminous mandate.

The one-year mourning concerns uncles and their generation. The Son of Heaven, holding the most exalted position, is lord of all within the borders -- how could he observe one-year mourning for extended kin? Therefore this extends down only to the ministers. The Son of Heaven is father and mother to all the people. When the Son of Heaven passes, all civil and military officials, officers, and common people should observe three-year mourning extending up to the Son of Heaven. As for mourning one's father and mother, there is no distinction of noble and common -- all observe it equally.

Therefore the Duke of Zhou established the rites to make clear the order of the relationships. Ritual is first among the four bonds of society. Without ritual, the human heart knows no measure and disorder ensues. Ritual serves, first, to repay one's origin and trace back to the beginning, and second, to establish order in the relationships. How great is the substance and function of ritual!

Chapter 19

The Master said: "Were not King Wu and the Duke of Zhou consummate in filial piety!"

Character explanations: See above.

Passage commentary: Filial piety means: while the parent lives, to attend to their heart; after the parent passes, to continue their virtue. The filial child knows the root and therefore repays it. The unfilial child does not know the root and therefore forgets it. Without filial piety, nothing else is worth considering. King Wu and the Duke of Zhou continued the virtue of the former kings, followed heaven's Way and carried out heaven's work. Therefore the Master praised their filial piety as consummate.

"Filial piety is to be skilled in continuing another's will and skilled in carrying on another's work."

Character explanations: "Continuing" (繼) means to carry forward.

Passage commentary: The reason King Wu and the Duke of Zhou are called supremely filial is that they were able to continue the will of the former kings. Not only did they continue the former kings' will -- they augmented and magnified the former kings' great virtue, seeking to carry it to its utmost. "Carrying on" means to transmit and pass down. Being skilled in transmitting the former kings' deeds and magnifying the former kings' virtue -- this is the ground on which the Master praises King Wu and the Duke of Zhou for their filial piety.

"In spring and autumn they repaired the ancestral temple, arranged the ritual vessels, displayed the ceremonial robes, and presented the offerings of the season."

Character explanations: "Repair" (修) means to restore and maintain. "Arranged" (陳) means to lay out in order. "Ritual vessels" (宗器) are the treasured objects of the former lords. "Displayed" (設) means to set out. "Lower garments" (裳) are the lower robes. "Upper garments" (衣) are the upper robes. "Presented" (薦) means to offer.

Passage commentary: The ancestral temple was repaired in spring and autumn -- why not in summer or winter? What is the meaning? Spring and autumn are the two seasons of gentle warmth. The virtue of the former kings is like the warmth of spring and autumn. The people bathed in virtue are like all living things dwelling in the spring breeze. The gentle warmth of spring and autumn is fitting for honoring the virtue of the former kings.

The ritual vessels were what the former kings held precious. Arranging the former kings' vessels means: what the former kings held precious, I too hold precious. This is the former kings' heart imprinted upon my heart -- heart to heart, seal upon seal.

The ceremonial robes were what the former kings wore. The former kings' great virtue was partner to heaven and earth, companion to transformation and nurturing -- even the robes they wore carry a lingering grace. I dare not wear the former kings' robes, for my virtue does not match the former kings' -- how would I dare wear them? Therefore I do not wear them but treasure them, and at the spring and autumn sacrifices to the former kings I display them, to gladden the spirits of the former kings and to honor their virtue.

The seasonal offerings: the spring sacrifice uses spring's food; the autumn sacrifice uses autumn's food. One dares not violate the order of the seasons. The former kings were those who followed heaven. How would the offerings dare to defy the four seasons? This is to follow heaven's time and nourish heaven's harmony.

"The rites of the ancestral temple serve to order the generations. Ordering rank serves to distinguish noble from common. Ordering duties serves to distinguish the worthy. The drinking round where the lower offer to the higher serves to extend grace to the humble. The feast arranged by hair-color serves to order by age."

Character explanations: "Zhao" (昭) -- in the departing tone. "Order" (序) means proper sequence. "Zhao" refers to the spirit-tablets on the left. "Mu" (穆) refers to the spirit-tablets on the right. The elder brother is zhao, the younger brother mu; distinguishing senior from junior, extend this pattern throughout. Descendants arrange their ranks similarly by this fixed sequence. "Rank" (爵) means official rank. "Distinguished" (辨) means to differentiate. "Duties" (事) means responsibilities. "Drinking round" (旅) means the many. "Offer" (酬) means a toast of gratitude. "Extend to" (逮) means to reach. "Feast" (燕) means a banquet. "Hair" (毛) -- seating is determined by the color of the hair, distinguishing elder from younger. "Age" (齒) means the number of years.

Passage commentary: Among those who assist with sacrifice in the ancestral temple, those of the same surname are divided into left and right positions in proper ceremony. This serves to order the distance between the generations of zhao and mu. Those of different surnames are arranged by official rank. This serves to distinguish noble from common. Those with duties are arranged by their responsibilities. This serves to distinguish the worthy and capable. In the shared toast, when the younger offer to the elder, this extends grace to the junior. After the sacrifice, at the banquet, seating is arranged by the black or white of hair -- this serves to order by age.

"To stand in their place, to perform their rites, to play their music; to honor what they honored, to love what they loved; to serve the dead as one serves the living, to serve the departed as though they were present -- this is the utmost of filial piety."

Character explanations: "To stand in" (踐) means to tread upon, to occupy. "Music" (樂) refers to the ceremonial music. "Departed" (亡) means deceased.

Passage commentary: Continuing the former kings' will, one stands in the former kings' place. The former kings' rites, I perform; the former kings' music, I play -- for I deeply understand the former kings' purpose in establishing rites and composing music. Rites regulate the people; music harmonizes the people. The two words "rites" and "music" cannot be separated.

What the former kings honored was, first, the Lord on High, and second, the former lords. I honor what the former kings honored. What the former kings loved was, first, their ministers, and second, their officers and common people. I love what the former kings loved. In honoring what the former kings honored and loving what the former kings loved, I am precisely continuing the former kings' will.

"The dead" refers to the former kings' bodies. "The living" refers to the former kings' virtue. Though the former kings' bodies have perished, the former kings' virtue still shines bright before my eyes and ears -- what I serve is precisely the former kings' virtue. To serve the former kings' virtue, what must I do? Not alter their institutions, not change their measures. Continue the former kings' will, magnify the former kings' virtue. Only then is one adequate to serve the former kings. If so, then the former kings are not dead!

"To serve the departed as though they were present" carries the same meaning as above. Therefore: when the parent is alive, nourish their body and attend to their heart. When the parent has passed, continue their will and magnify their virtue. Only then does filial piety's greatness reach its utmost.

"The rites of the suburban sacrifice and the earth altar serve the Lord on High. The rites of the ancestral temple serve the ancestors. One who understands the rites of the suburban sacrifice and the earth altar, and the meaning of the great sacrifice and the seasonal sacrifice -- governing the state would be as easy as pointing to one's palm!"

Character explanations: "Suburban sacrifice" (郊) is the sacrifice to heaven. "Earth altar" (社) is the sacrifice to earth. "The Lord on High" (上帝) is the true sovereign of heaven, earth, and all things. "Great sacrifice" (禘) is the great sacrifice of the Son of Heaven's ancestral temple. "Seasonal sacrifice" (嘗) is the sacrifice offered in each of the four seasons. The autumn sacrifice is called "tasting" (嘗), and one season stands as the example for all.

Passage commentary: How great is ritual! Ritual is born in the inch-heart. When the inch-heart is sincere, ritual is reverent. When the inch-heart neglects ritual, then ritual becomes careless.

The rites of the suburban sacrifice and the earth altar serve the Lord on High. To serve the Lord on High is precisely to cause every person to exhaust the great source of their nature. The Lord on High is the true sovereign of heaven, earth, and all things. One root is called principle. From the one root, dispersed into ten thousand particularities, apportioned to the human body, it is called the nature. Therefore one who has awakened to the nature begins to understand the great source of the nature. Understanding the great source, one is able to hold oneself in reverence and sincerity, fully performing the rites of the suburban sacrifice and the earth altar. If the nature is not yet awakened, and one merely performs the suburban rites, then one does not understand the deep meaning of the suburban sacrifice.

The rites of the ancestral temple serve the ancestors. To serve the ancestors is not to serve them with empty ritual. Then how? One must search one's own heart: In daily life, have I continued the former kings' will? Have I magnified the former kings' virtue? Continuing the former kings' will is precisely establishing my own will. Magnifying the former kings' virtue is precisely cultivating my own virtue. Now: to what point have I established my will? To what degree have I cultivated my virtue? I take the occasion of offering to the former lords to report this to the former kings. Only then does one sufficiently gladden the spirits of the former kings. Only then is one fit to be called one who serves the ancestors.

The rites of the suburban sacrifice, studied deeply, are awakening the nature and exhausting principle. The rites of the ancestral temple, studied deeply, are continuing the will and magnifying the virtue. To awaken the nature and exhaust principle is not for one person alone to awaken the nature and exhaust principle. From illuminating virtue, one extends to the way of renewing the people. When every person has awakened to the nature -- only then can it be called "exhausting principle." One person awakening to the nature -- how can that be called exhausting principle? Continuing the will and magnifying the virtue to teach all the people, and all doing likewise -- then filial conduct shines forth. Governing the state in this way -- is it not as easy as pointing to one's palm?

Chapter 20

Duke Ai asked about governance.

Character explanations: "Duke Ai" (哀公) is the ruler of Lu, named Jiang.

Passage commentary: Duke Ai's intent in asking about governance -- one cannot know whether he asked about benevolent governance or hegemonic governance. Confucius taught him the benevolent governance of Wen and Wu, hoping the ruler of Lu would cultivate the sage-virtue of Wen and Wu and become a ruler of their stature.

The Master said: "The policies of Wen and Wu are spread across the wooden and bamboo tablets. When such a person exists, the policies flourish. When such a person is gone, the policies perish."

Character explanations: "Spread" (布) means distributed. "Wooden" (方) means wooden tablets. "Bamboo" (策) means bamboo tablets. "Perish" (息) means to be extinguished.

Passage commentary: Let us examine the character for "governance" (政). Dissect it, and governance means "correct pattern" (正文). What is this correct pattern? The Five Virtues inherent in the nature are the correct pattern. But only one who has awakened to the nature can enact this. Therefore one who has awakened to the nature and follows the Five Virtues to govern -- that is benevolent governance. One who is lost to the nature and obscures the Five Virtues while governing -- that is hegemonic governance.

King Wen's pure virtue and King Wu's great virtue both arose from awakening to the nature and practicing the Five Virtues. Their way of governance is a model for all ages. Therefore Confucius cited them in advising Duke Ai. "Self-awakening" is called "the first-awakened." "Governance" is called "awakening those who awaken later."

Someone might ask: "Sir, this interpretation of Wen and Wu's governance -- is it not too simple?" I would laugh and reply: "If you do not believe me, look again at the character for benevolence (仁) in 'benevolent governance.' Benevolence is the first of the Five Virtues. To put it simply, it is the nature itself. If one awakens to the nature and recovers the benevolence that the prior-heaven bestowed, and extends it into governance, only then is it benevolent governance. If one is lost to the nature and obscures the prior-heaven's benevolence, then governance becomes hegemonic governance."

Therefore Wen and Wu's governance, before it was expressed, was benevolent governance within their natures. Once expressed, it was benevolent governance spread across the tablets. The governance in the tablets is precisely the governance inherent in one's own nature. The tablets merely serve the charge of the first-awakened to prompt one's own self-awakening.

"When such a person exists, the policies flourish. When such a person is gone, the policies perish." This is the Master's lament that in his own age there was no one who had awakened to the nature to carry out benevolent governance. If Duke Ai had awakened to his nature, cultivated the virtue of Wen and Wu, and practiced the governance of Wen and Wu -- then he would simply be Wen and Wu. The ancient sage said: "What kind of person was Shun? What kind of person am I? One who acts with purpose can be like him." Duke Ai was not unable -- he simply did not act. The Master's words express his deepest hope that Duke Ai would become a ruler of the stature of Wen and Wu, and that Lu would have the spirit of Western Qi.

"The human Way speeds governance; the earth's Way speeds the growth of trees. Indeed, governance is like the bulrush."

Character explanations: "Indeed" (夫) is pronounced fu. "Speeds" (敏) means swift. "Bulrush" (蒲盧) is the reed, which grows with ease.

Passage commentary: What is the human Way? What is the heavenly Way? The human Way is the initial path of the heavenly Way. The heavenly Way is the culmination of the human Way. Without the initial path, how can one reach the culmination? The distinction between the human Way and the heavenly Way lies here.

The benevolent governance of Wen and Wu begins with the human Way as the foundation of establishing oneself. Yet if the nature is not awakened, the human Way too can scarcely be fulfilled. Someone might object: "Sir, in your previous commentary you said the benevolent governance of Wen and Wu lies in awakening the nature and recovering the prior-heaven's great benevolence. Now you say benevolent governance begins from the human Way. Is this not contradictory?"

I reply: You know one but not two. Awakening the nature to recover the prior-heaven's benevolence is the inner work of sagehood. The human Way is the first step of extending inner sagehood outward -- at its culmination, it is called outer kingship. Abandoning the human Way renders the inner work of sagehood insufficient, and one falls far short of benevolent governance.

What is the human Way? Its essentials are filial piety and brotherly respect. Practice these diligently and the human Way is fulfilled. When it is so, the family is well-ordered. When the family is ordered, the state follows -- one leads to the next. Fulfill the human Way and extend it to all the people, and governance becomes swifter than sending messages by post-relay.

"The earth's Way speeds the growth of trees" -- the earth's Way, with one breath of vital energy, gives birth to all things. Awakening the nature, cultivating the human Way, and extending it into governance is like the earth's swiftness in producing all things. Awakening the nature is the root; governance is the branch. When the root is established, the Way springs forth. Is governance not then as swift as the bulrush? I earnestly hope those who are father and mother to the people will turn the light inward and reflect!

"Therefore governance depends on people. People are selected by one's person. One's person is cultivated through the Way. The Way is cultivated through benevolence."

Character explanations: See above.

Passage commentary: Benevolent governance must still be carried out by one who has fully cultivated the human Way. "People are selected by one's person" -- to acquire the human Way, one must first cultivate one's person. To cultivate one's person, one must first awaken to the heavenly Way within one's person. What is the heavenly Way within the person? It is the nature. Subdue wandering thoughts and awaken to the nature, and follow the Five Virtues within the nature to practice the way of renewing the people. This means: to bring the heavenly Way within one's person to the utmost principle, one must proclaim transformation on heaven's behalf and extend great benevolence throughout the world. Without extending great benevolence to the world, the heavenly Way within oneself is not worthy of being called the heavenly Way.

"Benevolence is being human. Loving one's kin is the greatest expression. Righteousness is what is fitting. Honoring the worthy is the greatest expression. The gradations of kinship-love and the ranks of honoring the worthy -- from these, ritual is born."

Character explanations: "Gradations" (殺) is in the departing tone, meaning distinctions. "Ranks" (等) means order.

Passage commentary: Benevolence is the principle of the prior-heaven. "Human" (人) is the body of the posterior-heaven. The prior-heaven's benevolence is endowed upon the posterior-heaven body. Prior and posterior united as one is what constitutes a person. But the prior-heaven's benevolence, falling into the posterior-heaven, is tossed about by the surging of the heart and material things, and its awakening is gradually veiled.

If one watches over the heart and material things in what is hidden and subtle, and the nature awakens to full brightness, then the prior-heaven's benevolence is revealed. "Loving one's kin" has two layers of greatness: the nature loves true principle; the body loves father and mother. Prior and posterior, each loving their own kin -- this is the greatness of kinship-love.

What does it mean for the nature to love true principle? Awaken to the nature, cultivate it to full brightness, and one reaches the utmost principle. What does it mean for the body to love father and mother? Attend to their hearts and nourish their bodies, and the way of filial piety is fulfilled. This is the Great Learning's way of illuminating virtue.

Righteousness is the function of the nature. Every person possesses the nature. Using the capacity within my nature to enlighten every person's nature -- there is nothing that is not fitting. Every person's nature is worthy -- but constrained by vital energy and desire, it loses its dignity. Therefore awaken to the nature, honor the heavenly Way within the nature, and practice the Five Virtues. Extend this broadly and widely, causing every person to honor their own worthiness -- this is the work of renewing the people.

The gradations of kinship-love distinguish between near and far. Near and far are the distinction between the worthy and the foolish. The worthy are close to the Way; the foolish are far from it. Though there is this distinction, loving one's kin remains the same for all. The ranks of honoring the worthy distinguish between the wise and the worthy. The worthy should be served with the rites due to a father or a teacher. The wise are treated simply with the rites of a brother. Thus from the prior-heaven principle of kinship-love and honoring the worthy, the posterior-heaven's ritual is born. When the posterior-heaven's ritual is fully practiced, it returns once more to the prior-heaven's principle.

"Therefore the person of virtue cannot fail to cultivate their person. Thinking to cultivate the person, one cannot fail to serve one's kin. Thinking to serve one's kin, one cannot fail to understand humanity. Thinking to understand humanity, one cannot fail to understand heaven."

Character explanations: See above.

Passage commentary: This "person of virtue" is not one who has already accomplished virtue. It refers to one who has just entered the path of virtue and must diligently follow the practice of investigation and extension, proceeding in proper order without confusion, pressing forward with resolve. When the inner work of sagehood is sufficient, the person is cultivated without deliberate cultivation.

The way of serving one's kin has been detailed in previous passages and need not be repeated. Yet thinking to serve one's kin, one cannot fail to understand the human Way. The ordinary relationships and daily uses -- all of them are the Way. The Five Debts of Gratitude are the greatest of the human Way. Repay the Five Debts and the human Way is fulfilled.

Yet to fulfill the human Way, one cannot fail to understand the heavenly Way. What is the heavenly Way? It is the heavenly Way within one's own nature. However, speaking in terms of the present circumstances, when the human Way is fulfilled, one must also understand the timing of heaven. The ancients once said: "One who understands the times is a hero." If one does not understand heaven's timing, one will miss the golden opportunity.

Someone might ask: "Sir, you speak of a golden opportunity. What opportunity?" I reply: In this time, the heavenly Way has descended to the world to save the good. It points through every person's heavenly Way within, so that the multitude of natures may reach the root and return to the origin, ascending to the Limitless to meet the prior-heaven. Alas! If one misses this golden opportunity, even with the human Way fully fulfilled, it will be difficult to reach the summit. I offer a vivid comparison: consider a scholar whose learning is rich and ample. If he does not enter the examination hall, his name can hardly shine forth. This is what I mean.

"The Universal Ways Under Heaven are five; what is needed to practice them is three. They are: ruler and minister, father and son, husband and wife, elder and younger brother, the bond between friends -- these five are the Universal Ways Under Heaven. Wisdom, benevolence, and courage -- these three are the Universal Virtues Under Heaven. And the means by which they are practiced is one."

Character explanations: "Wisdom" (知) is in the departing tone. "Elder brother" (昆) means elder brother (兄).

Passage commentary: How grand! The Confucian principle. It takes the Five Relationships of ordinary virtue and ordinary speech as the Universal Ways Under Heaven. The Universal Ways are the path shared by all under heaven from ancient times to the present -- what the Books call the Five Relationships. What Mencius called: between father and son there is kinship, between ruler and minister there is righteousness, between husband and wife there is distinction, between elder and younger there is order, between friends there is trust. Everyone possesses these Five Relationships -- but who fulfills them entirely? This is the Way of the daily, ordinary, and commonplace, yet those who fully embody it are rare indeed.

Therefore, to fully embody the complete Way of the Five Relationships is to naturally accord with the heavenly Way. What is the heavenly Way? The Way indwells within -- the world has not yet awakened to this!

As for wisdom, benevolence, and courage: wisdom is the means by which one knows this; benevolence is the means by which one embodies this; courage is the means by which one strengthens this. The Three Universal Virtues arise from the Five Universal Ways. Therefore the Way is the mother of virtue, and virtue is the child of the Way. Without the Way, how could virtue be born? Those who have not fulfilled the Five Universal Ways yet wish to practice the Three Universal Virtues are abandoning the root to chase the branches.

Now let me explain in detail the way of extending wisdom, benevolence, and courage far and wide:

Wisdom means bright knowing. What is brightness? The brightness of the sun and the moon! If selfish desires are not thoroughly purged, then heavenly principle cannot freely flow. Selfish desires are the clouds and mist; heavenly principle is the sun and moon. If the clouds and mist are not completely swept away, then one's nature cannot recover the brightness of the sun and moon, and one's wisdom is insufficient to be called bright wisdom.

Therefore one who awakens to the nature is bright in knowing others. But what evidence can serve as proof? Confucius said: "As for Zilu, he will not die a natural death." This is the foresight wisdom of Confucius. Mencius said: "He will die -- Pen Cheng Kuo." This is the foresight wisdom of Mencius. Therefore bright wisdom requires no clever technique -- only the effort to subdue thoughts and awaken to the nature can achieve it. If one earnestly follows the chapter on the investigation of things to awaken one's nature, then bright wisdom arrives of itself without seeking it.

This wisdom is decidedly not the cleverness of wielding brush and ink, the skill of commanding commanders and leading armies. Therefore the greatest wisdom appears foolish, like Yan Hui, who concealed an uncut jade while awaiting a buyer -- a pity that his age never arrived. Yet bright wisdom that preserves the person can carry the Way into practice, just as Confucius and Mencius travelled from state to state, speaking of benevolence and discussing righteousness, exhausting the nature's capacities in serving, never shrinking from toil or resentment -- only this is truly bright wisdom.

The benevolent one loves all without exception. Yet loving all without exception has not yet reached the extreme of benevolence. The Dao De Jing says: "Heaven and earth are not benevolent -- they treat all things as straw dogs. The sage is not benevolent -- he treats the people as straw dogs." This non-benevolence is precisely the great benevolence of heaven and earth and the sage. Heaven and earth's giving birth to things is great benevolence, and their culling of things is also great benevolence. What is the principle here?

That heaven and earth's giving birth to things is great benevolence -- everyone knows this, so what more need be said! That the culling of things is great benevolence -- let me illustrate with a vivid comparison: consider the five grains. They are harvested in autumn to await spring's new growth. If autumn does not harvest, then the grains rot in the fields -- what shall spring bring forth? Therefore autumn's harvest inwardly contains spring's birth. The culling of things is precisely what brings things to completion. Seen from this perspective, is heaven and earth's culling not also great benevolence?

Alas! Considering the entire Great Cycle, this present time is precisely the great autumn of the Last Age, the same principle as the autumn harvest of the five grains. Someone might ask: "Sir, you say the culling is precisely what brings completion. Then are those who fall to calamity not precisely those being completed?"

I wave my hand and say: "Not at all! Not at all! The reason the Lord of Heaven sends down calamities is to warn the world. Those whose hearts have lost the ancient goodness must swiftly turn their hearts toward the good, ascend quickly to the shore of the Way, and broadly establish holy works -- only then does completion begin. Though heaven sends down calamities, it does not wish people to suffer them. Calamity is heaven's instrument for urging people toward the Way. Those who do not recognize the Lord of Heaven's intent and do not reform themselves to become new are like grains that bear no fruit -- come spring, their seed-line is already severed! How can they reach completion?"

The great benevolence of heaven and earth's culling applies, strictly speaking, to plants. But in terms of cosmic timing, the culling is calamity. Heaven sends calamity to warn the world and urge people toward the Way. Is this not the Lord of Heaven's great benevolence? That the world does not recognize this -- how can one help but sigh!

Courage is not the petty bravery of an ordinary man. When King Wen grew wrathful once and brought peace to the people of the world -- that is the greatness of courage. True courage hates that people are not awakened to their nature, hates that the world is not at peace. Investigating the root of the malady deeply, the fault lies in the Way not being practiced, the Way not being illuminated. Yet it is people who can broaden the Way -- the Way does not broaden people. Understanding this principle, one abandons self to save the multitude, subdues self to awaken all natures. Tang and Wu punishing the tyrants Jie and Zhou. Confucius and Mencius travelling through the chaos of their age. All these are great courage. Therefore the Three Universal Virtues are the function, and the Five Universal Ways are the substance. When substance and function are both complete, they return to a single principle.

"Some are born knowing it; some learn it through study; some come to know it through hardship. But once they know it, the knowing is one. Some practice it with ease; some practice it for advantage; some practice it with strenuous effort. But once they succeed, the success is one."

Character explanations: "Strenuous" (強) is in the rising tone. "Hardship" (困) means suffering and difficulty.

Passage commentary: In the common imagination, everyone says that sages are born so from heaven -- how could an ordinary person become a sage! The sage's intent in this passage is to shatter the settled doubt of all ages. Those who know from birth certainly exist, but they are rare. Those who learn through study and those who come to know through hardship are the great majority. These three grades divide into three vehicles. When they focus their minds with single purpose and earnestly seek knowledge, there is merely the difference between the sharp and the dull. Once they know it, the knowing is one.

Consider Zengzi, whom the Master called slow-witted. Yet throughout the twelve hours of the day, his every thought dwelt upon the Way. In time, his understanding broke through like a flood of light. Therefore Zengzi continued the heart-method, extended the lineage of the Way, and was counted among the Four Sages, sharing with the Master the fragrant offerings of sacrifice through all the ages. Yet consider Zizhang, who was clever and quick, yet ranked only among the worthies. Why? The distinction lies in whether the heart is focused or scattered.

Let me illustrate with the three levels of Principle, Vital Energy, and Phenomena. Those born knowing, if their hearts are not focused, fall from Principle down to Vital Energy. Those who learn through study, if their hearts are not focused, fall from Vital Energy down to Phenomena. Those who know through hardship, if their hearts are not focused, fall from Phenomena down into the prison.

How great is the heart's focus! Whether born knowing, learning through study, or knowing through hardship, though their natural endowments differ, if they earnestly follow the chapter on investigation of things, watching over the heart and material things in what is hidden and subtle, then when they recover their innate knowing, the recovery is one.

Those who practice with ease live a life free of adversity and peril, peacefully practicing the Way to reach its utmost. Those who practice for advantage feel that practicing the Way aids their worldly interests -- smooth going! But eventually they encounter adversity, and adversity breeds resentment. Yet if they begin by seeking advantage through the Way and gradually perceive true principle, then the self-seeking heart dissolves into formlessness, and they genuinely practice the work of renewing the people, seeking the utmost. Those who practice with strenuous effort may be spurred by worldly suffering, recognizing the red dust as a sea of bitterness and fame and profit as shackles. They turn their hearts toward the Way, see through the illusion of wealth and honor, and exhort and strengthen themselves to practice the work of renewing the people, seeking the utmost.

These three grades of practitioners, though each different in their circumstances, are constant from beginning to end. When they accomplish the Way, the accomplishment is one.

Look at the character "knowing" in the passage above and the character "practice" in the passage below, and you will clearly see that knowing and practice cannot be separated. When the heart has no true knowing, the body has no true practice. Without true knowing and without true practice -- this is the source from which great calamities arise.

Alas! In this time of the Last Era, the Three Teachings have each lost their truth. Among the disciples of Confucianism: some speak emptily of the moral bonds without practicing them; some preach the bonds with their mouths while their deeds entirely contradict them; some use the classics as a ladder to wealth and rank; some study propriety and the rites yet gossip and stir up trouble; some use the classics to conceal their faults; some use the classics as a talisman for self-protection; some invoke the classics to rally men of purpose, making them their own claws and fangs; some use the words of the classics as the currency of sharp pens, entrapping others. These are beyond enumeration -- in sum, all are sinners against the Confucian teaching.

Among the disciples of Buddhism: some use the Buddha's temple grounds as a means for food and clothing; some use the temple grounds to indulge their lusts; some hide in the temples without deeply investigating the Buddha's teachings; some use the name of collecting alms while their hearts are set on other designs to entrap others; some use the temple grounds as a place to nourish their spirits and extend their lives; some use Buddhist melodies, beating and chanting for entertainment. These are beyond enumeration -- in sum, all are sinners against the Buddhist teaching.

Among the disciples of Daoism: some sit in empty austerity without awakening to the truth; some misunderstand the Way's teaching, refining vital energy into the mud-pill and boasting of having achieved the golden elixir; some use the Daoist temple to hide away from the world; some use the temple as a means for food and clothing; some use the temple to indulge their lusts, leading both themselves and others astray; some sing Daoist songs as beggars on the street, degrading the Way's dignity; some fast for a few days without food or drink and claim this as their spiritual attainment. These are beyond enumeration -- in sum, all are sinners against the Daoist teaching.

"The Master said: To love learning is near to wisdom. To practice with vigor is near to benevolence. To know shame is near to courage."

Character explanations: The two characters "The Master said" are interpolated text. "Wisdom" (知) and "love" (好) are both in the departing tone. "Shame" (恥) means embarrassment and remorse.

Passage commentary: To love learning is near to wisdom -- but what is one learning? One learns the practice of investigation and extension, to cultivate inner sagehood. Study and practice the work of inner sagehood until the innate knowing is recovered.

To practice with vigor is near to benevolence -- but what is one practicing? One practices the Five Virtues inherent in the nature. Practicing the Five Virtues with vigor -- the first of the Five Virtues is benevolence. Beneath it, the four virtues of righteousness, propriety, wisdom, and trustworthiness are born from benevolence. Born from benevolence, they ultimately return to benevolence.

To know shame is near to courage -- but what is the shame? All people under heaven are brethren. When the myriad people are lost to their nature, I feel shame that my heavenly charge is not yet fulfilled. Therefore the sage stands over an abyss, treads on thin ice, quaking with self-restraint, fearful that the heavenly charge is not yet fulfilled, ashamed before heaven's bright mandate. So with a single carriage and two horses, he journeyed from state to state, teaching virtue and speaking of benevolence and righteousness, for more than forty years, to fulfill the heavenly charge.

Therefore those who know shame make the heart of all-under-heaven their own heart. Those who do not know shame make only their individual heart their heart.

"Knowing these three, one knows the means of cultivating one's person. Knowing the means of cultivating one's person, one knows the means of governing others. Knowing the means of governing others, one knows the means of governing all under heaven and the state."

Character explanations: "These" (斯) means this. Remaining characters explained previously.

Passage commentary: The three are wisdom, benevolence, and courage, already explained in detail in the previous passage. There is no need to repeat. If one truly knows these three and fully molds one's person by them, how can the person fail to be cultivated?

To cultivate the person is to establish the root. When the root is established, the Way springs forth. In ancient times, Yao and Shun sat at ease with arms folded, governing through non-action. Governing others does not mean governing their bodies. It means transforming their hearts and awakening their natures. When the heart is not transformed and the nature is not awakened, governing the body alone puts one far from the Way. Transform people's hearts and awaken their natures -- this is what makes it possible to govern all under heaven and the state.

"Governing all under heaven and the state requires the Nine Principles. They are: cultivating one's person, honoring the worthy, loving one's kin, revering the great ministers, embodying the sentiments of the assembled ministers, treating the common people as one's children, welcoming the hundred artisans, being gentle with those from afar, and cherishing the feudal lords."

Character explanations: "Principles" (經) means constants. "Embodying" (體) means to use the heart of one in another's situation to empathize with them. "Assembled" (群) means the multitude. "Treating as children" (子) means to love them as a parent loves a child. "Welcoming" (來) means to attract. "Gentle" (柔) means to soothe. "Cherishing" (懷) means to cause them to esteem virtue and stand in awe of authority.

Passage commentary: Principles are paths -- the roads that every person must travel. Governing all under heaven and the state requires Nine Principles. But why specifically nine? Nine is the utmost of numbers, the first of yang, the differentiation of principle. The progression from one to nine is the beginning and end of number.

Cultivating one's person is the single root. Within the person is a small heaven-and-earth. If the dense clouds and poisonous haze are not swept clean, they spread and multiply, turning the luminous small heaven-and-earth into a darkened small cosmos. Therefore the person of virtue first cultivates the person -- establishing the root to set the world right. The eight remaining Principles all arise from the single root of cultivating one's person. If the person is not cultivated, then the eight Principles below it become difficult to enact. The Way of the eight Principles below ultimately returns to the single root of self-cultivation. Though named the Nine Principles, in truth there is only one Principle. By the theory of numbers: one gives birth to two, two gives birth to three, three times three reveals nine, and nine times nine returns to one.

Honoring the worthy has been explained in the previous passage. When a person awakens to the nature within and worthiness overflows outward, if I honor that person's worthiness, I emulate them to awaken my own nature's worthiness.

Loving one's kin has been explained previously. It means to love one's kin of both prior and posterior heaven, caring for the dead and tracing back to the remote past, repaying the great debts of both prior and posterior heaven.

What is it about the great ministers that warrants reverence? Within one's person, the great minister is the heart. When the heart turns toward the Way, the nature-ruler takes its throne, and one may aspire to sagehood and worthiness. When the heart turns toward depravity, the nature-ruler is deposed, and one commits villainy and evil. Ah! Seen thus, the heart is worthy of reverence and of dread. Those whose fragrance lingers for a hundred generations -- it was the heart that drove their deeds. Those whose stench lasts ten thousand years -- it was also the heart. Therefore the great minister within the person -- if revered, turns toward the good; if indulged, runs toward evil.

The great minister of the state is the Prime Minister. He assists the Son of Heaven in governing and ordering the people, guiding the ruler with the Way and correcting the ruler's faults -- as Shun assisted Yao, and Yu assisted Shun. When Shun and Yu served as ministers, they were ministering to the ruler's heart. When ruler and minister's hearts resonate with each other, then all under heaven is harmonious and the people are guileless. Therefore benevolent governance requires no clever technique -- it is merely using one's own nature to awaken the natures of all. With a worthy minister, the Son of Heaven embodies the heavenly Way above and perceives the people's hidden sufferings below. Without a worthy minister, the Son of Heaven's ears are blocked and eyes blinded. The minister supporting the ruler is like the heart supporting the nature. Therefore revering the great minister means revering a worthy minister, not an unworthy one.

Below the great ministers come the assembled ministers. The Son of Heaven is the Supreme Ultimate. The ministers of left and right are the Two Polarities. The assembled ministers are the transforming images of the Eight Trigrams. The myriad people are the endlessly generating numbers of the hexagram lines. The assembled ministers -- loyal or treacherous, worthy or foolish -- each differ. It lies in the ruler's nature to discern them with awakened perception. Embody the worthy among the ministers, praise those who show concern, remove the treacherous, and dismiss the foolish -- thus the court's order is naturally restored.

Treating the common people as children means regarding the people with the Way of a parent toward a child. Someone might ask: "The ruler is the child of heaven, and the myriad people are also children of heaven. If both ruler and people are children of heaven, why should the ruler regard the people with a parent's Way?"

I reply: Not so. The Son of Heaven receives heaven's bright mandate, follows heaven's Way, and carries out heaven's course. The Son of Heaven is the Lord of Heaven's representative. When the ruler regards the people with a parent's Way, it is heaven regarding the people with a parent's Way. When the people serve the ruler with the Way of loving a parent, it is serving heaven with the Way of love.

When the ruler regards the people with a parent's Way, this is called compassion. Compassion is not superficial. The ruler's compassion for the people arises from the nature -- using the compassion of one ruler's nature to awaken the compassion in the nature of all the people. Only this can be called great compassion.

When the hundred artisans come, they come not for profit but drawn by virtue. When the artisans come, industry flourishes. When industry flourishes, production is abundant. When production is abundant, goods are excellent and prices fair. When goods are excellent and prices fair, trade is brisk. When trade is brisk, wealth flows from a deep source. The artisans come; the scholars and people follow their example. Will such a state not be prosperous, strong, and joyful?

Being gentle with those from afar -- then all travellers under heaven will be pleased and willing to journey through that land.

Cherishing the feudal lords means inspiring them through great virtue and restraining them through great authority. When virtue and authority are both complete, the lords will naturally esteem virtue and stand in awe of authority.

"When one cultivates one's person, the Way is established. When one honors the worthy, one is not deluded. When one loves one's kin, one's uncles and brothers do not harbor resentment. When one reveres the great ministers, one is not confused. When one embodies the sentiments of the assembled ministers, the officers repay with weighty propriety. When one treats the common people as children, the people are spurred to goodness. When one welcomes the hundred artisans, wealth and resources are sufficient. When one is gentle with those from afar, the four quarters pledge allegiance. When one cherishes the feudal lords, all under heaven stands in awe."

Character explanations: "Deluded" (惑) means confused. "Uncles" (諸父) means paternal uncles. "Confused" (眩) means bewildered. "Spurred" (勸) means exhorted and transformed.

Passage commentary: Cultivating one's person is establishing the root. When the root is established, the Way springs forth. When one honors a person who has awakened to the nature within, whose worthiness overflows outward, and one emulates them, earnestly following the practice of investigation and extension, then one's nature is no longer deluded by material desires.

Loving one's kin of prior and posterior heaven and repaying the debts of both -- this is the root. When one extends the Way of kinship-love to serve one's uncles and befriend one's brothers, there will be no resentment. Revere the heart and the nature is illuminated. Revere the minister and the state is well-ordered. When trust is single and unwavering, how can there be confusion?

Embody the loyal, remove the treacherous, measure their qualities and employ them accordingly, enabling each minister to exhaust their talents and serve as befits them -- then the scholars will look up in admiration and all will know the gravity of propriety and righteousness. The ruler's compassion arises from the nature. Using the great compassion of one's own nature to open the compassion in the nature of all people -- when the ruler treats the people with the Way, the people serve the ruler with love.

When the people exhort each other to goodness, then the natures of all will return together to the Limitless and only then be at rest. Welcome the artisans to revitalize industry, and wealth will naturally be sufficient. Being gentle with those from afar -- with mild, warm, yielding virtue, soothe all travellers under heaven, and the hearts of the four quarters will pledge allegiance. Great virtue and great authority -- inspiring and restraining -- and the lords will esteem virtue and stand in awe. All under heaven will submit in reverence.

"Purify the mind and illuminate the nature, dress with dignity, and do not stir unless it accords with propriety -- this is how one cultivates one's person. Banish slander and distance oneself from sensuality, regard goods as cheap and virtue as precious -- this is how one encourages the worthy. Honor their positions, increase their emoluments, share their likes and dislikes -- this is how one encourages kinship-love. Appoint ample officials and delegate tasks -- this is how one encourages the great ministers. Offer loyalty, trust, and generous emoluments -- this is how one encourages the officers. Employ the people only in season and levy taxes lightly -- this is how one encourages the common people. Inspect daily and test monthly, provide rations according to their work -- this is how one encourages the artisans. Send off the departing and welcome the arriving, praise the able and have compassion for the incapable -- this is how one soothes those from afar. Continue severed lineages, raise up fallen states, govern chaos and support the imperiled, receive embassies at proper intervals, give generously and receive modestly -- this is how one cherishes the lords."

Character explanations: "Purify" (齊) is pronounced with the side-all inversion. "Banish" (去) is in the rising tone; "distance" (遠), "likes" (好), "dislikes" (惡), "levy" (斂) are all in the departing tone. "Provide" (既) is pronounced as if xu-qi. "Rations" (稟) has two inversions. "According to" (稱) is in the departing tone. "Receive embassies" (朝) is pronounced as "tide." Character explanations are given within the passage commentary.

Passage commentary: Purify (齊) means to fast the heart. What is fasting the heart? Watching over the heart's material things, stopping the will's evils, and finding the heart's source -- this is fasting the heart. Illuminate (明) means the nature's brightness. The nature's perfect brightness is veiled by the heart's material things and the will's evils, thus losing its radiance. Therefore when the heart fasts, the nature is illuminated. The two characters "purify and illuminate," put simply, mean finding the heart and awakening the nature. Dressing with dignity means to make one's clothing correct and one's bearing solemn, not stirring unless it accords with propriety. When the heart fasts and the nature is bright, one moves with natural ease along the middle Way. Things contrary to propriety are the growth of the heart's material things and the will's evils -- how could they stir? This is how one cultivates the person to establish the root.

Banish slander and distance sensuality, regard goods as cheap and virtue as precious. Within one's person: slander and sensuality are the heart's material things; goods are the body's substance; virtue is the heart's source. Therefore watch over the heart's material things, cheapen the body's substance, and find the heart's source -- only this suffices to encourage one's own nature. Someone might ask: "Sir, in the previous commentary you compared the nature to the sage, but now you compare it to the worthy. Why?" I reply: All things are complete within the nature -- sage, worthy, and fool are all hidden within it. Therefore watching the heart's material things is called awakening the nature; driving out the body's material things is called finding the heart; grasping at phenomenal substance is called producing desire. Whether the nature is sage-like or worthy -- it depends on the person's own seeking. Sage and worthy are merely aliases for one's own nature! What is there to ask? Extended outward, this means banishing the slander of petty persons, distancing the allure of sensuality, regarding wealth as cheap and virtue as precious. Thus the worthy serve at court, encouraging those who will be worthy in the future.

Honor their positions, increase their emoluments, share their likes and dislikes -- to encourage kinship-love. This refers to those who fully practice the Way of a child toward both their prior-heaven and posterior-heaven parents. Those in authority should honor their positions, enrich their emoluments, and share their likes and dislikes. This encourages those who do not yet practice kinship-love. The Way of kinship-love has been detailed in earlier commentary -- no need to repeat it. Extended to one's entire clan, the same applies.

Appoint ample officials and delegate tasks -- to encourage the great ministers. Within the person: the great minister is the heart. When the heart is correct, the will is sincere. When the will is sincere, the person is cultivated. The will and body are what the heart appoints and employs. Extended outward: when the great minister's subordinates are numerous and capable enough to employ, using them to extend benevolent governance -- this is how one encourages the great ministers.

Offer loyalty, trust, and generous emoluments -- to encourage the officers. Within the person: the officer is the will and the body. The nature-ruler regards them with loyalty and trust. Generous emoluments means generous virtue -- binding them with generous virtue suffices to encourage the will and body. Extended outward: treat them with loyalty and trust, reward them with generous emoluments -- this encourages all officers.

Employ the people only in season and levy taxes lightly, so the people have sufficient clothing and food and leisure to cultivate propriety and righteousness. When propriety and righteousness are fulfilled, awakening to the nature is not far off. This is how one encourages the common people.

When the artisans come and industry flourishes, one should inspect daily and test monthly, provide them with rations according to their work. This is how one encourages the artisans. Sending off the departing and welcoming the arriving is propriety. Praising the able and having compassion for the incapable is benevolence. Thus one soothes those from afar. Continue severed lineages, raise up fallen states; govern those in chaos, support those in peril; receive embassies and send envoys at proper intervals, giving generously and receiving modestly. This is how one cherishes the feudal lords.

"Governing all under heaven and the state requires the Nine Principles, and the means by which they are practiced is one."

Character explanations: See above.

Passage commentary: Nine times nine returns to one -- the cycle of numbers. The Nine Principles are the end of the number sequence; the one principle is the source of numbers. Therefore the Way of the Nine Principles begins from the one principle. What is the one principle? It is the domain of the True Void -- vacuous, limitless, and utterly still. The one principle gives birth to nine, and from nine, generation upon generation is unceasing.

Applied to the individual, this is the Way of investigation, extension, sincerity, and rectification. Applied to all under heaven and the state, this is the path of cultivation, ordering, governance, and peace. Therefore the accomplished person of virtue, seeing through the one principle's generation and transformation, is lively and unobstructed, fitting every occasion. In the application of principle: near at hand, it is the single root of self-cultivation. Extended outward, it is the Nine Principles. The Nine Principles ultimately return to the single root, and the single root reaches its utmost in principle and only then is at rest.

"In all things, preparation leads to success; without preparation, there is failure. When speech is determined beforehand, one does not stumble. When affairs are determined beforehand, one does not become trapped. When conduct is determined beforehand, one does not suffer regret. When the Way is determined beforehand, it does not become exhausted."

Character explanations: "Stumble" (跲) is pronounced qi-jie inversion. "Conduct" (行) is in the departing tone. "Preparation" (豫) means to prepare in advance. "Stumble" (跲) means to stutter and have difficulty speaking. "Regret" (疚) means ailment. "Exhausted" (窮) means to reach the end.

Passage commentary: In all things, preparation leads to success; without preparation, there is failure. One must seek within one's person. Preparation means cultivating the nature in advance. To cultivate the nature in advance, one must first overcome the posterior-heaven's conditioned nature, so that the prior-heaven's original nature can be perfectly bright. When the nature returns to its origin and this is extended into practice, then all things succeed. When the conditioning is not overcome, the original nature is not recovered, and the nature is not cultivated to perfect brightness in advance, then all things fail.

When speech is determined beforehand, one does not stumble. But "speech" here is not lofty talk and eloquent debate. The sage said: "Those who have speech may not have virtue." In ancient times, Yao and Shun established their persons and practiced the Way, transforming the people without words, governing all under heaven through non-action. Therefore when speech is determined beforehand, it is called virtue. If the nature is not yet recovered, then the Five Constants' virtue can hardly be manifest. After the sage awakens to the nature, all under heaven and all later generations honor and learn from him. A single word becomes the model for all under heaven and later generations. A single deed becomes the standard for all under heaven and later generations. Both speech and conduct serve as the "determined beforehand" for all under heaven and later generations. When the body itself becomes the speech, what stammering can there be?

Affairs means making the affairs of all under heaven one's own affairs, making the great Way and great virtue one's affairs. Simply put, making the work of renewing the people one's affairs -- then what trapping can there be? The "beforehand" of speech is what comes before the affair of renewing the people. What comes before renewing the people is illuminating virtue. When illuminating virtue is restored to its brightness and the great principle is perfectly penetrating, then even amid haste and upheaval, one recognizes, responds, and is settled. Using true principle to redirect the course of destiny, one transforms difficulty into tranquility. All of this is why the sage urges people to trace back to the root.

When conduct is determined beforehand -- what is it? Self-cultivation. What comes before self-cultivation? Awakening to the nature. Therefore the sage awakens to the nature, cultivates the person, receives heaven's bright mandate, practices the Way to transform all under heaven, illuminates the Way to recover all natures. Self-cultivation is the beginning; its extension is practicing the Way. When the root is firmly established, one looks up without shame before heaven and looks down without guilt before people. In this state, how can there be regret or ailment in the heart?

When the Way is determined beforehand -- the Way gave birth to heaven and earth and nurtures all things. What comes before the Way? The Way's sincerity is at its utmost, with nothing to add. Yet in heaven it is the principle of True Void and utmost stillness. It descends into the world to save the multitude. The heavenly Way descends from the Heaven of Principle. Therefore the Way and Principle are one that becomes two, and two that returns to one. Therefore those who cultivate the Way must first exhaust principle. Only by exhausting principle can one fully realize the nature. When the nature is fully realized, the great transformation is inexhaustible.

"In a lower position, if one does not gain the trust of those above, the people cannot be governed. To gain the trust of those above there is a Way: if one is not trusted by one's friends, one will not gain the trust of those above. To be trusted by friends there is a Way: if one is not obedient to one's parents, one will not be trusted by friends. To be obedient to one's parents there is a Way: if, turning inward to examine oneself, one is not sincere, one cannot be obedient to parents. To make the self sincere there is a Way: if one does not understand goodness, one cannot make the self sincere."

Character explanations: "Gain" (獲) means to obtain.

Passage commentary: In a lower position, if one does not gain the trust of those above, the people cannot be governed. This means that one in a lower position whose heart is not yet rectified, whose person is not yet cultivated, whose loyalty and trust are not yet established, will not gain the faith of those above. Failing to win the heart of those above, one cannot govern the people.

To gain the trust of those above there is a Way: if one is not trusted by friends, one will not gain that trust. Someone might ask: "Does being trusted by friends suffice to win the heart of those above?" I reply: Yes. How do I know this? Trust is the root of the Five Constants. If the nature is not recovered, the Five Constants are not manifest. If the Five Constants are not manifest, how can great trust be established? In sum: one must first awaken to the nature and lead the Five Constants into practice, and then great trust shines forth. Trust stands at the center of the Four Virtues, connecting the Four Beginnings and encompassing all goodness. When trust is established, the Four Virtues are complete. How then could one fail to win the heart of those above?

To be trusted by friends there is a Way: if one is not obedient to parents, one will not be trusted by friends. The previous passage said: if the nature is not recovered, trust cannot be established. Great trust is inherent in the nature, and the Way of obeying parents is also inherent in the nature. Therefore attend to one's parents' hearts and nourish their bodies -- thus the Way of obedience to parents is fulfilled. Filial piety is the first of the Eight Virtues. Filial piety is the substance; the rest are its function. One who is obedient to parents will unfailingly be trusted by friends.

To be obedient to parents there is a Way: if, turning inward to examine oneself, one is not sincere, one cannot be obedient. Serving one's parents requires true sincerity. Therefore serve one's parents even in poverty and lowliness -- beans and water offered with joy to gladden a parent's heart. This is the utmost sincerity of obedience, which does not depend on wealth or poverty. To be obedient, one must first examine oneself. The utmost sincerity is constant from beginning to end. Without it, the Way of obedience may begin well but end poorly.

To make the self sincere there is a Way: if one does not understand goodness, one cannot be sincere. Goodness means the nature's goodness. The nature is originally pure goodness, but being veiled by vital energy and material things, it loses its truth. If one earnestly follows the practice of investigation and extension to recover the innate knowing, then the utmost sincerity can be firmly established. When the utmost sincerity is established, only then is there true knowing. With true knowing, only then can there be true practice.

Alas! The Supreme Sage's thousands upon thousands of words all take awakening to the nature as their guiding principle. To clearly illuminate the nature's goodness is the root. When the nature's goodness is restored to brightness, the utmost sincerity shines constantly. When the utmost sincerity shines constantly, the Way of obedience to parents can be constant from beginning to end without wavering. One who is obedient to parents has already restored illuminating virtue and manifested the Five Constants. How could such a one not be trusted by friends? When great trust shines forth and the Four Virtues are complete, one will unfailingly win the heart of those above. In sum: when the root is established, the Way springs forth. When the substance is firm, its function follows in parallel.

"Sincerity is the Way of Heaven. Becoming sincere is the Way of humanity. Sincerity -- without effort hitting the center, without thought attaining the goal, naturally at ease in the Middle Way -- this is the sage. Becoming sincere -- choosing the good and holding to it firmly -- this is the worthy."

Character explanations: "Center" (中) is in the departing tone. "At ease" (從) is pronounced qi-yong. "At ease" (從容) means arising from naturalness. "Holding firmly" (固執) means persisting and keeping hold. "Sincerity" (誠) is the utmost sincerity emanating from one's nature. "Becoming sincere" (誠之) means reining in the heart-monkey and binding the will-horse, establishing constancy of heart -- the sincerity emanating from the human heart. Therefore the utmost sincerity emanating from the nature is the Way of Heaven; the sincerity emanating from the human heart is the Way of humanity.

Passage commentary: The sincerity that emanates from one's nature is at ease and unhurried, flowing with naturalness, neither exceeding nor falling short, perfectly suited to the great Way of the Mean. If one has not awakened to the nature, how can one reach this? The sincerity that emanates from the human heart fears starting and stopping by turns. If one establishes constancy of heart, emulating the Restoring Sage who chose one good and held it with devoted, earnest embrace -- then through the constancy of the human heart's sincerity, one can gradually approach the utmost sincerity of the nature. When one reaches the summit, the attainment is one.

"Study it broadly. Question it precisely. Reflect on it carefully. Discern it clearly. Practice it earnestly."

Character explanations: "Broadly" (博) means wide and expansive. "Precisely" (審) means to examine thoroughly. "Carefully" (慎) means with caution and reverence. "Discern" (辨) means to analyze and distinguish. "Earnestly" (篤) means with sincerity and substance.

Passage commentary: These five are the stairway for cultivating the nature. The first is studying broadly. Studying broadly does not mean reading widely through all books. But if it does not mean reading widely, why call it studying broadly? Learning means the learning of the Three Bonds and Five Constants. Broadly means practicing the true principles of the bonds and constants with substantive effort -- cultivating one's person and extending it to the four seas. Only this is "broadly."

Yet to learn the bonds and constants, cultivate one's person, and broadly extend the true principles to the four seas, one must first question precisely. What is questioning precisely? It means thoroughly examining where the true principles of the bonds and constants lie. After thorough examination, then ask whether one's resolve is firm. Ask whether one's practice is vigorous.

Yet to examine and question oneself, one must add careful reflection. What is careful reflection? It means cautious thinking, distinguishing the greater bonds and constants from the lesser. Let me borrow the historical account of Lord Guan to illustrate the distinction between greater and lesser bonds:

When Lord Guan was in the state of Wei, his person did not die for the kingdom -- does this mean he was disloyal? When the sworn brothers were separated -- does this mean he was unrighteous? I say: Not so. Lord Guan did not die for the kingdom because his great charge was not yet fulfilled. With the charge unfulfilled, even if he wished to die, how could he? Therefore adapting to circumstances by staying in Wei was precisely his awe-inspiring great loyalty. Had he died at that time without regard for the great charge upon his person, it would be called lesser loyalty.

The brothers' separation was beyond his control. Yet though his body was in Wei, his heart followed his brother. He did not forget old righteousness for new kindness, and in the end repaid the kindness and departed. Wealth and empty glory were insufficient to sway his heart. His radiant great righteousness is truly without equal. Had he died then, with the brotherhood's oath broken midway, without regard for the survival of the Han house, it would be called lesser righteousness. Therefore the greater and lesser bonds and constants must be clearly discerned! After clear discernment, one can practice earnestly, abandoning the lesser and choosing the greater.

When practice is not earnest, it is because discernment was not clear, reflection was not careful, questioning was not thorough, and study was not broad. If each of the four preceding steps finds its middle way, then practice will unfailingly be earnest.

"If you do not study, that is one thing. But once you study, do not give up until you have mastered it. If you do not question, that is one thing. But once you question, do not give up until you know. If you do not reflect, that is one thing. But once you reflect, do not give up until you have found the answer. If you do not discern, that is one thing. But once you discern, do not give up until it is clear. If you do not practice, that is one thing. But once you practice, do not give up until you are earnest. If others can do it in one attempt, make a hundred. If others can do it in ten, make a thousand."

Character explanations: "Give up" (措) means to abandon.

Passage commentary: This passage directly continues from the above. Those who aspire to the sage's work must first establish constancy of heart, seeking to be thorough from beginning to end.

If you do not study, that is one thing. But once you study, be sincere. If you cannot yet distinguish true from false, do not abandon the study midway. Questioning means loving to ask. Shun loved questioning and loved examining ordinary speech, so Confucius praised his great wisdom. Know that the pursuit of learning is precisely the pursuit of loving to question. All affairs under heaven fall within my knowing, yet one person's wisdom is limited. One must love questioning to increase wisdom and make up for what falls short. If you do not question, that is one thing. But once you question, if you do not yet possess true knowing, do not abandon the questioning midway.

What is reflection? Reflect on the Way of sages and worthies, reflect on the governance of the Three Kings. Reflection without attainment is the same as not reflecting. If you do not reflect, that is one thing. But once you reflect, seek attainment. If reflection yields nothing, do not abandon it midway.

Principle not discerned is not clear; the Way not investigated is not deep. Discernment must first be sought within the person. Distinguish between principle and desire -- which is deviant, which is correct, which is true, which is false. Discern clearly, and then principle is purified and desire dissolves. Outward discernment: in every thing and every affair, true principle indwells. You and I discern, questioning and challenging each other, until true principle is clearly and transparently understood. If you do not discern, that is one thing. But once you discern, if true principle is not yet clear, do not abandon it midway.

When study, questioning, reflection, and discernment are all carried out in proper sequence, the heart is free of doubt. When doubt is severed, trust arises of itself. After great trust is established, then one practices with earnest sincerity and never ceases. The reason practice is not earnest is that study has not reached truth, questioning has not reached knowing, reflection has not reached attainment, and discernment has not reached clarity. If you do not practice, that is one thing. But once you practice, if it is not earnest, sincere, and substantive, do not abandon it midway.

If you do all of this, even if your natural endowment is not keen and your native wit is somewhat dull, so long as you hold firm to sincerity, constancy, and resolve -- if others can do it in one attempt, make a hundred; if others can do it in ten, make a thousand. When you succeed, the success is one.

"If one can truly follow this Way, the foolish will surely become bright and the weak will surely become strong."

Character explanations: "Truly" (果) means certainly. "Bright" (明) is the achievement of choosing the good. "Strong" (強) is the result of holding firm.

Passage commentary: The foolish are not foolish in their nature. It is merely that they have received the posterior-heaven's conditioning and thus lost their prior-heaven original nature. If one can truly follow this Way and concentrate the heart in focused unity, one sweeps away the foolish darkness of vital energy and desire, revealing the nature's supremely great brightness.

The weak are not weak in their nature. It is because the heart has no true knowing that practice lacks vigor, resulting in a dim softness without resolve. If one can truly follow this Way, then the heart gains true knowing. With true knowing, the heart possesses true practice. Thus dim softness is transformed into stalwart resolve.

Chapter 21

"From sincerity to brightness is called the nature. From brightness to sincerity is called teaching. When sincere, one is bright. When bright, one is sincere."

Character explanations: "Teaching" (教) means being transformed by the sage.

Passage commentary: How sincere are heaven and earth! Therefore the four seasons proceed, the hundred things are born, and through thousands of years and ten thousand ages they do not change their measure. This is the utmost sincerity that does not cease. Those who would emulate the utmost sincerity of heaven and earth must first establish the most constant heart. To establish the most constant heart, one must first make firm the most unwavering resolve. Only then does one suffice to emulate the utmost sincerity of heaven and earth. When the utmost sincerity does not cease and one earnestly follows the practice of investigation and extension, then one's nature recovers its perfect brightness.

Confucius and Mencius are those of the path "from sincerity to brightness" -- extending from the substance of illuminating virtue outward to the function of renewing the people. Embracing the great vow of compassion for heaven and pity for humanity, they rescued the people from their inverted suffering, enduring every hardship without yielding or bending. This is the utmost sincerity of the nature, extended outward into the function of renewing the people. This is what enabled them to struggle through hardship and awaken those who had not yet awakened.

The path "from brightness to sincerity" means receiving the sage's teaching, illuminating the heart's source until it is clear and penetrating, and then establishing sincerity of heart in order to awaken one's nature.

The path "from sincerity to brightness" is the sage. The path "from brightness to sincerity" is the worthy. Someone might ask: "From sincerity to brightness, from brightness to sincerity -- it is merely one flip and one turn. From what point does one distinguish sage from worthy?"

I reply: The "brightness" in "from sincerity to brightness" is the perfect brightness of the nature. Therefore emulating the utmost sincerity of heaven and earth, subduing thoughts to become a sage, perfecting the brightness of one's nature -- if this is not the sage, then what is? The "brightness" in "from brightness to sincerity" is the brightness of illuminating the heart. Illuminating the heart means driving out the body's material things into the open. After illuminating the heart, sincerity is established. Yet the heart has movement and stillness, and there is deep fear of wavering and shifting. If this is not the worthy, then what is? Yet the worthy, holding sincerity from beginning to end, illuminating the heart, gradually approaches the awakening of the nature. When reaching the summit, the attainment is one.

Chapter 22

"Only the utmost sincerity under heaven can fully realize its nature. Able to fully realize its nature, it can fully realize the nature of others. Able to fully realize the nature of others, it can fully realize the nature of things. Able to fully realize the nature of things, it can assist the transforming and nurturing work of heaven and earth. Able to assist the transforming and nurturing work of heaven and earth, it can stand as a third with heaven and earth."

Character explanations: "Fully realize" (盡) means to reach the utmost point. "Assist" (贊) means to help. "Transforming" (化) means transformation. "Third" (參) means to stand equal alongside.

Passage commentary: How great is the Way of utmost sincerity! Only one who can emulate the utmost sincerity of heaven and earth to awaken the nature to perfect brightness can fully realize the nature's capacities. But what capacities does the nature possess? The Five Constants. Leading the nature's Five Constants outward into the function of renewing the people -- this is the nature's capacity. Therefore after self-awakening comes awakening others. Only because one can awaken one's own nature can one awaken all natures, enabling every person to fully realize their own nature's capacities.

When one can fully realize the nature of people, one can fully realize the nature of things. Things are the myriad beings that have life and breath. The forms of the myriad things differ from mine, but the principle is one. What is meant by fully realizing the nature of things is to follow each thing's nature and allow it to exhaust its capacities. Thus heaven and earth attain their proper positions, the myriad things receive their nurture, and people and things each fully realize their natures.

But how do things fully realize their natures? Like dogs and horses serving human use -- following their natures to exhaust their capacities, without forcing their natures. This is called fully realizing a thing's capacities. But what does it mean to follow a thing's nature? What does it mean to force it? A camel bears a hundred pounds; an ant bears a single grain. Though what the camel and ant carry is vastly different, in fully realizing their natures' capacities, the accomplishment is one.

To force a thing's nature: like slaughtering the myriad creatures to gratify one's appetite -- this is forcing their natures. Heaven gave birth to the myriad things to work on humanity's behalf and serve human use, not to allow humans to indulge their appetites. And the capacities of a thing's nature do not include being material for the appetites of all. Therefore those who slaughter the myriad creatures to gratify their appetites are forcing the natures of things. Following things' natures to fully realize their capacities is called the Way of great transformation. Forcing things' natures to make them food for the belly is called great evil made manifest. The world should pay particular attention to this point.

Therefore awaken one's own nature to fully realize its capacities, and extend this outward by renewing the people, awakening every person's nature, enabling each to fully realize their own capacities. Thus the great transformation falls like timely rain, and the myriad things each fully realize their natures. This is the balanced and upright vital energy of heaven and earth. Bringing about heaven and earth's balance and harmony enables one to assist in their transforming and nurturing. Able to assist in heaven and earth's transforming and nurturing, one takes a place among the Three Powers. The virtue of great transformation can be matched with heaven and earth.

Thus one can stand equal with heaven and earth, shine with the brightness of sun and moon, follow the order of the four seasons, and share in the fortune and misfortune that the spirits know. Even if heaven and earth should collapse, one's own nature endures forever without perishing -- united with the True Principle of the Limitless as one.

Chapter 23

"The next order is to bend toward sincerity in one direction. From that bending, sincerity can arise. When sincere, it takes form outwardly. Taking form, it becomes manifest. Manifest, it shines. Shining, it moves others. Moving them, it changes them. Changing them, it transforms them. Only the utmost sincerity under heaven is capable of transformation."

Character explanations: "The next order" (其次) refers generally to the great worthies and below — all those whose sincerity has not yet reached its fullest. "Bend toward" (致) means to push forward, to extend. "One direction" (曲) means partial, one-sided. "Takes form" (形) means what has accumulated within manifests outwardly. "Manifest" (著) means clearly and conspicuously apparent. "Shines" (明) means the fullness of radiant, overflowing light. "Moves others" (動) means sincerity's power to stir things. "Changes" (變) means things conform and alter. "Transforms" (化) means a transformation whose cause is beyond conscious knowing.

Passage commentary: Those who cannot match the utmost sincerity of heaven and earth need only push forward through the winding effort — broad study, precise questioning, careful reflection, clear discernment, and earnest practice — concentrating with single-minded devotion. After long practice, sincerity takes root within and manifests outwardly. With further cultivation, it becomes clearly and conspicuously apparent. In this way, one's nature attains perfect brightness. When the nature is perfectly bright, it becomes lively and flowing, with ten thousand manifestations — life generating life, change upon change, like a divine dragon beyond all measure. From change, one advances to transformation. Mencius said: "To be great and transforming — this is called the sage." This is its meaning. Therefore only the utmost sincerity under heaven is capable of transformation. As for the next order — if they follow the winding path of effort to cultivate their utmost sincerity, and step by step achieve the stages above, arriving at change and transformation, they can then extend that transformation outward in the saintly work of renewing the people. Then their transformation is one with the sage's great transformation.

Chapter 24

"The Way of utmost sincerity can know in advance. When a nation is about to flourish, there will surely be auspicious omens. When a nation is about to perish, there will surely be baleful portents. They appear in the milfoil and tortoise-shell; they move in the four limbs. When fortune or calamity is about to arrive — if good, one will surely know it beforehand; if not good, one will surely know it beforehand. Therefore utmost sincerity is like a spirit."

Character explanations: "Appear" (見) is pronounced xiàn. "Auspicious" (禎) means fortunate. "Omens" (祥) means felicitous; both are harbingers of fortune. "Baleful" (妖) means monstrous. "Portents" (孽) means demonic; both are seeds of calamity. "Milfoil" (蓍) is that by which one casts the stalks. "Tortoise-shell" (龜) is that by which one divines. "Spirit" (神) means "holy and beyond knowing" — that which cannot be fathomed.

Passage commentary: Only one who can emulate the utmost sincerity of heaven and earth, grounded in the Way of utmost sincerity, and who has awakened to the nature — when the nature is perfectly bright and reaches the level of principle — then what one holds is principle. The fortunes and calamities of the human world belong to number, and from principle one can extend to number. How could one fail to discern even the tip of an autumn hair? Therefore when heaven sends fortune or calamity, one knows it in advance. Whether a nation flourishes or declines belongs to number. What number has determined, only a person of great virtue and great goodness can turn the course of fate. When a nation is about to flourish, heaven will surely send auspicious omens in advance — as when the phoenix sang at Mount Qi and heaven gave birth to a sage-ruler. When a nation is about to perish, there will surely be baleful portents — as when Daji bewitched the Yin, Bao Si bewitched the Zhou, and Lady Li bewitched the Jin. Auspicious omens and baleful portents are both sent by heaven, and one who possesses utmost sincerity, standing equal with heaven and earth, knows the hidden seeds of fortune and calamity without omission. Thus auspicious and baleful signs must borrow physical things to warn the world. The milfoil and tortoise-shell are spiritual objects, and so signs of good fortune and ill appear in them. "The four limbs" refers to the person of the ruler. When a nation is about to flourish, the sage-ruler's great virtue overflows outward, and auspicious signs manifest in his person. When a nation is about to perish, the tyrant's cruelty shows outward, and baleful portents likewise manifest in his person. These are all matters of the utmost hidden and subtle — only the person of utmost sincerity can know them in advance, for such a one penetrates the hidden and the subtle. Therefore utmost sincerity is like a spirit.

Chapter 25

"Sincerity is self-completion. The Way is self-directing."

Character explanations: The second "Way" (道) is pronounced dǎo, meaning "to guide."

Passage commentary: Thus utmost sincerity is that by which one completes one's own nature. The Way is the Five Constant Virtues. The Five Constant Virtues must be followed and put into practice through the body — only then does it suffice to be the Way.

"Sincerity is the beginning and end of all things. Without sincerity, there are no things. Therefore the person of virtue prizes sincerity."

Character explanations: As before.

Passage commentary: Heaven and earth, through utmost sincerity without ceasing, cause the four seasons to proceed and the hundred things to be born. The beginning of things — their generation and growth — is accomplished by heaven and earth's utmost sincerity. The end of things — their gathering and withdrawal — is likewise accomplished by heaven and earth's utmost sincerity. Were heaven and earth without utmost sincerity, there would be no things. Thus the person of accomplished virtue prizes sincerity above all. Were it not prized, how could one be called a person of accomplished virtue?

"Sincerity is not merely self-completion. It is that by which one completes all things. Completing oneself is benevolence. Completing things is wisdom. These are the virtues of the nature — the Way that unites inner and outer. Therefore their application is always timely."

Character explanations: "Wisdom" (知) is in the departing tone. "Application" (措) means to put into practice.

Passage commentary: The Way of utmost sincerity is not merely completing oneself for one's own benefit alone. It is from self-completion that one goes on to benefit the whole world. Completing oneself is benevolence. Benevolence is another name for the nature — in plain words, it is the awakening of one's own nature. Completing things is the radiance of one's own nature's great wisdom, used to awaken the natures of all. Thus completing oneself and completing things are both the natural duties of the Five Constant Virtues within one's own nature. Outwardly it is called completing things; inwardly it is called completing oneself — the Way is one. Because the Way of inner and outer alike arises from the true, empty, perfectly still principle, its application adapts to time, place, and person.

Chapter 26

"Therefore utmost sincerity does not cease."

Character explanations: "Cease" (息) means to stop.

Passage commentary: Someone might ask: "Does 'utmost sincerity does not cease' mean one must never stop until death?" I say: not so. If, as you say, one never stops until death, then at death one would stop. The Way of utmost sincerity, during one's life, applies sincerity to completing oneself and completing things. After death, the body dies but the nature does not die. The body dies, yet the nature remains in utmost sincerity, shining between heaven and earth. Even when heaven and earth collapse, the nature still merges with the true principle of Wuji in utmost sincerity, enduring through ten thousand ages without perishing.

"Not ceasing, it endures. Enduring, it is verified. Verified, it reaches far. Reaching far, it becomes broad and deep. Broad and deep, it becomes lofty and brilliant."

Character explanations: "Verified" (徵) means extending outward with real evidence. "Far" (悠) means long. "Reaching far" (悠遠) refers to the dimension of time. "Lofty and brilliant" and "broad and deep" are the essential bodies of heaven and earth.

Passage commentary: When utmost sincerity does not cease and one remains constant from beginning to end, it therefore endures. What is called "heaven endures and earth endures" is this. When it endures, there is verification. What verification? First, one's person becomes centered and upright. Second, one's nature becomes perfectly bright. These are the verifications of utmost sincerity. After such verification, one will surely extend ever further and broader! Extending far and broad, one's great virtue can match the breadth and depth of earth, and one's great Way can match the lofty brilliance of heaven.

"Broad and deep — therefore it bears all things. Lofty and brilliant — therefore it shelters all things. Reaching far and enduring — therefore it completes all things."

Character explanations: "Bears" (載) means to plant and give birth. "Shelters" (覆) means to nurture and foster.

Passage commentary: Only because the earth is broad, deep, and weighty can it plant, give birth, and bear all things. Only because heaven is lofty, great, and brilliant can it nurture, foster, and shelter all things. Only because heaven and earth reach far and endure in utmost sincerity without ceasing can they bring all things to completion.

"Broad and deep matches earth. Lofty and brilliant matches heaven. Reaching far and enduring — without limit."

Character explanations: "Matches" (配) means to unite in virtue. "Limit" (疆) means a boundary.

Passage commentary: The Dao De Jing says: "Man follows earth; earth follows heaven; heaven follows the Way; the Way follows what is natural." "Man follows earth" means emulating the broad, deep, and weighty earth to cultivate the virtue of breadth and depth — thus one can match earth. Having cultivated the utmost virtue and crystallized the utmost Way, one can match the lofty brilliance of heaven. Humanity is one of the Three Powers, and thus can follow heaven and emulate earth. Yet to reach this stage, one must endure without limit. To endure without limit, one must first establish constancy of heart. What is constancy of heart? Unwavering resolve. What is enduring without limit? Utmost sincerity that does not cease. Thus the Way of utmost sincerity, taken to its ultimate peak — whatever one aspires to, one achieves. To aspire to sagehood is to become a sage; to aspire to Buddhahood is to become a Buddha; to aspire to immortality is to become an immortal! Without measure, without boundary, without limit.

"Being so, one is manifest without showing, changes without moving, completes without acting."

Character explanations: "Showing" (見) is pronounced xiàn. "Manifest" (章) means clearly and conspicuously apparent.

Passage commentary: Being so, one does not seek to appear yet naturally shines forth; one does not seek to act yet naturally changes; without personal effort, one completes both people and things. Why? This is the effect of the great transformation. Consider King Wen's pure virtue: the feudal lords came without being summoned — this was the effect of his great transformation. The people of the world likewise submitted without being governed — this too was the effect of his great transformation. The officials and common people of Western Qi received his virtue; the feudal lords and their people received his transformation. Thus King Wen acted without acting, yet the feudal lords responded and the people followed. In the end, King Wu continued his father's pure virtue and himself cultivated even greater virtue. He received heaven's mandate to punish the lawless Zhou, was enthroned as Son of Heaven, possessed the four seas, and established a saintly foundation for ten thousand generations. This is completing without acting.

"The Way of heaven and earth can be expressed in a single phrase: its creation is without duplicity, and therefore its production of things is unfathomable."

Character explanations: "Duplicity" (貳) means two-faced. "Unfathomable" (測) means to measure.

Passage commentary: The Way by which heaven and earth produce things can be expressed in a single phrase. What single phrase? Sincerity. For the things of heaven and earth are fundamentally of one principle, not two. Let me offer a plain comparison: plant a melon and you get melons; plant beans and you get beans. Whatever you plant, that is what you harvest — great sincerity that does not deceive! Thus one sincerity encompasses the Way of heaven and earth. One sincerity can generate life upon life, transformation upon transformation, beyond all measure. When a person emulates the utmost sincerity of heaven and earth, reaching the stage of change and transformation, it is equally beyond measure — the same as heaven and earth's Way of producing things.

"The Way of heaven and earth is broad, deep, lofty, brilliant, far-reaching, and enduring."

Character explanations: As before.

Passage commentary: This passage summarizes the foregoing. The Way of heaven and earth is broad and deep, lofty and brilliant — all because of one far-reaching, enduring sincerity without limit, enabling the great Way and great virtue to reach their utmost. Seen in this light, the magnificent power of sincerity is great indeed! The great Way of heaven and earth, reaching its utmost virtue, returns to the Way of heaven. In brief: even when heaven collapses and earth ends, all still returns to true principle.

"Consider the sky above: those scattered points of light seem small; but extend to its boundlessness, and the sun, moon, and stars hang from it, and all things are sheltered beneath it. Consider the earth below: a handful of soil seems small; but extend to its breadth and depth, and it bears Mount Hua without strain, holds the rivers and seas without leaking, and all things are borne upon it. Consider the mountains: a single fist of stone seems small; but extend to their vastness, and grass and trees grow upon them, birds and beasts dwell in them, and precious treasures are found within. Consider the waters: a single ladle seems small; but extend to their depths, and turtles, crocodiles, dragons, and fish are born in them, and goods and wealth multiply."

Character explanations: "Above" (夫) is pronounced fú. "Mount Hua" and "treasures" (藏) are both in the departing tone. "Fist" (卷) is in the level tone. "Ladle" (勺) is pronounced shuò. "Scattered points of light" (昭昭) means a small brightness. "Stars" (辰) are the positions of the constellations. "Hang" (繫) means to suspend. "Handful" (撮) means to pinch between the fingers. "Holds" (振) means to gather. "Leaking" (洩) means to drain. "Fist" (卷) means a single piece. "Ladle" (勺) is a vessel for holding water. "Turtle" (黿) is a great soft-shelled turtle with a carapace. "Crocodile" (鼉) is a fish-shaped water creature. "Dragon" (蛟) is a creature akin to the dragon. "Dragon" (龍) is the chief of the water-folk, which flies and soars and transforms, dwelling in both sky and deep. "Multiply" (殖) means to grow and propagate.

Passage commentary: A person sitting at the bottom of a well, looking up at the lofty sky, sees only a scattering of dim light. But once one leaps above the well, the sky reveals its boundlessness — the sun, moon, and stars hang from it, and all things are sheltered beneath it. Sitting in the well of vital energy, looking up at the lofty sky, one sees only a faint glimmer. A person sitting in the well, looking down at the broad earth, sees only a handful of soil. But once one leaps above, the earth reveals its breadth and depth — it bears Mount Hua without strain, holds the rivers and seas without leaking, and all things rest upon it. Sitting in the well of vital energy, looking down at the broad earth, one sees only a pinch of soil. A person in the well, imagining the towering mountains, imagines only a single fist of stone. Once above the well, one knows their vastness — grass and trees grow upon them, birds and beasts dwell in them, and precious treasures are found within. Sitting in the well of vital energy, imagining the towering mountains, one imagines only a fist of stone. A person in the well, imagining the fathomless waters, imagines only a single ladle. Once above the well, one knows their depth — turtles, crocodiles, dragons, and fish are born in them, and goods and wealth multiply. Sitting in the well of vital energy, imagining the fathomless waters, one imagines only a ladle of water. The "well" — what is it? A person receives the substance of vital energy, which veils the pre-heaven nature. The nature is faint while vital energy is prominent — thus the nature sits as if at the bottom of a well, viewing heaven and earth, imagining mountains and waters, unable to fathom their vastness. All this is caused by the veil of vital energy. If one suddenly awakens and sweeps away the substance of vital energy and material desire entirely, the nature reveals itself and escapes the well. Then heaven, earth, mountains, and waters can all be fathomed in their vastness, reaching their utmost. Seen in this light, the harm that vital energy does to the nature is truly bone-chilling — how can one not vigorously dispel it and depart from it, to restore the nature's perfect brightness?

This is spoken from the perspective of the nature and things within the human body. I have another argument to present to those of lofty intelligence — whether they praise me or condemn me, let them judge as they will. Heaven, earth, mountains, and waters — all are present within the human body! Someone might ask: "If, as you say, heaven, earth, mountains, and waters are within the body, may I ask where?" I smile and answer: Vigorously dispel vital energy and material desire, restore the nature. When the nature merges with principle — this is one's own heaven. Seek the source of the mind; the mind can produce things and can also gather them. Seek that it gathers things into formlessness, merging with the nature — this is one's own earth. Where is the mountain within the body? This old immortal, annotating this passage, dares not reveal it! Let all destined seekers under heaven not miss the auspicious moment — seek the supreme Way swiftly and find the mountain within the body, for then the nature can ascend the mountain and gaze far. Where is the water within the body? It is the body itself. Yet to compare the body to water — is the comparison not forced? I say: not so. Water is that whose source is far and whose flow is long. This body practices the Way with constancy and holds sincerity — like fathomless water, pressing forward without ceasing — then there is no nature that will not awaken, no heavenly Way that will not be broadened. The Way borrows the body to practice — as a compassionate vessel sails upon the water.

"The Odes say: 'The mandate of heaven — how solemn and unceasing!' This means: this is what makes heaven heaven. 'How brilliant, how manifest — the purity of King Wen's virtue!' This means: this is what made Wen Wen — his purity never ceased."

Character explanations: From the "Mandate of Heaven" ode in the Zhou Hymns of the Book of Odes. "Solemn" (穆) means deep and far-reaching — here used to express utter manifest brilliance. "Pure" (純) means wholly undivided.

Passage commentary: The brilliant mandate of heaven is deep, far-reaching, and unceasing. The mandate is given to one who will serve as shepherd of ten thousand people. The one so entrusted receives heaven's mandate to awaken all natures to perfect brightness. This is what makes heaven heaven: without anger, yet the human heart knows to fear it; it produces all things yet takes no credit for its great virtue. Ah! The great virtue does not seek to display itself, yet displays itself of its own accord. Therefore heaven does not speak and earth does not utter, yet retribution and reward cycle without the slightest deviation. Through all ages, loyalty and treachery are judged by heaven. King Wen's pure virtue was refined and unmixed — pure virtue is the utmost virtue, beyond which nothing can be added. This is what made Wen Wen. "Wen" means the warp of heaven and the weft of earth — the enduring bonds that continue heaven's work and establish the ultimate standard. Thus King Wen perfected the Three Bonds and the Five Constants, becoming the great Wen of a thousand ages. He cultivated saintly virtue to its utmost, merging with the true principle of empty space as one, and did not stop until he had reached the end.

Humanity stands among the Three Powers: one can follow heaven above and emulate earth below. The ancients said: "The hardest thing to obtain in the world is a human body." Having obtained the human body, if one does not ferry one's own nature, it is as if one had not obtained it at all. King Wen was a human being; I too am a human being — yet my great Way and great virtue do not approach even a fraction of King Wen's! Where lies the cause? In knowing without practicing — that is the reason. Ah! People of the world clearly know that awakening the nature and following the Five Constants through unceasing effort can reach the realm of sagehood, yet they speak ten thousand words and perform not a single deed. This is the greatest epidemic among the people of the world. I earnestly hope that all my fellow beings, having obtained the human body, will not fail to ferry this body. What does it mean to ferry this body? Faithfully follow the work of investigation and extension, awaken one's own nature, and set one's person right. Then lead the nature's Five Constant Virtues outward in the work of renewing the people, sparing no effort, to build the saintly enterprise. Then the Way is accomplished in heaven and the name remains in the world of humankind. This is to not waste the gift of having obtained this body! I urge it. I hope for it. I stand on tiptoe, gazing far.

Chapter 27

"How great is the Way of the sage!"

Character explanations: As before.

Passage commentary: The great Way of the sage — supreme, with nothing that can be added; vast, with nothing that it does not contain; subtle, with nothing that it does not penetrate.

"Overflowing! It brings forth and nurtures all things, its loftiness reaching to heaven."

Character explanations: "Loftiness" (峻) means towering and great.

Passage commentary: The sage's Way is so great it cannot be named — flowing and moving, it fills the space between the Two Great Ones, bringing forth and nurturing all things like the stirring of the spring wind. It enables every nature of every thing to reach its utmost, and every lost being to awaken its nature. The towering greatness of this virtue can truly stand equal with heaven and earth, wholly undivided.

"Abundant and great! The rites of ceremony are three hundred; the rules of deportment are three thousand."

Character explanations: "Abundant" (優優) means overflowing, more than sufficient. "Rites of ceremony" (禮儀) are the cardinal rites. "Rules of deportment" (威儀) are the detailed rites.

Passage commentary: I once did not understand the source of morality and virtue, nor where rites and music return to — what is the source-point? What is the destination? Only after receiving the supreme Way did I thoroughly understand! The source of virtue — in brief: the Way is the source of virtue. The return of music — in brief: rites are the return of music. For from the abundant great Way arise the numbers of the rites of ceremony and the rules of deportment; and when the rites and rules reach their conclusion, they return to the great Way.

"These await the right person before they can be practiced."

Character explanations: "Await" (待) means to wait for.

Passage commentary: "Await the right person before they can be practiced" — let the people of the world not misunderstand! It does not mean that only a heaven-born sage can practice them. Then what does it mean? The sage's great Way described above can be practiced by anyone who has awakened their nature. Everyone possesses the nature — the difference lies only in awakening or delusion, and hence in practicing or not practicing. I say that the sage's great Way above can be practiced by everyone — it is simply that everyone fails to practice it. Why do they fail? Because they have not been watchful over the movements of the heart. Seen in this light, whoever is watchful over the heart, whoever awakens the nature — that person can practice the great Way above. It is not that only a heaven-born sage can do it. Everyone possesses the body of sagehood. Alas, they do not seek it! What endless lamentation!

"Therefore it is said: 'Without the utmost virtue, the utmost Way will not crystallize.'"

Character explanations: "Crystallize" (凝) means to gather and solidify.

Passage commentary: The utmost virtue means perfecting the Three Bonds and completing the Five Constants. The utmost Way means cultivating the nature and completing one's destiny — imprinting one's heart upon heaven's heart, heart to heart in mutual seal. If one cannot perfect the bonds and constants, how can one crystallize the utmost Way — how can one point to the nature's true location, seal heart to heart, and cultivate the nature to complete the destiny?

Alas! The Way of the person of virtue is both common and hidden. "Common" means universally transmitted; "hidden" means transmitted one to one. From Yao transmitting to Shun, Shun transmitting to Yu, down to Confucius transmitting to Yan and Zeng, and then to Zisi and Mencius — all were transmissions from one person to one person alone. In that time of single transmission, one first had to cultivate the utmost virtue before crystallizing the utmost Way. Consider Yao's towering virtue, Shun's great filial piety, Yu's great merit for the world — all utmost virtue. Confucius's great transformation and universal relief, Yan Hui's virtue in conduct, Zengzi's practice of filial piety, Zisi's continuation of the heart-transmission, Mencius's refutation of Yang and Mo and exposition of the saintly Way — all utmost virtue. Therefore the utmost Way crystallized, reaching the utmost principle.

Look at the character for "saintly Way" (聖道) — deconstruct "saint" (聖): it is composed of "mouth" (口), "ear" (耳), and "king" (王). It means: from my mouth, entering your ear, to transmit the location of the king of the nature. This is the hidden aspect of the Way — hence the single, one-to-one transmission. Descending to the final era, the human heart has lost its ancient virtue and the winds of the world have collapsed. Heaven cannot bear to let good and evil be mingled and jade be burned with common stone. Therefore heaven does not spare the supreme Way, but lowers it to the world of dust. Though it is said that one must cultivate the utmost virtue to crystallize the utmost Way, in this era of universal transmission, one need not wait to cultivate the utmost virtue before crystallizing the utmost Way. A single thought of goodness suffices to seek the utmost Way! This is the vast, overflowing grace of Imperial Heaven. Let the people of the world awaken — do not miss the auspicious hour! This is my utmost entreaty.

"Therefore the person of virtue honors the virtuous nature and pursues learning through inquiry, reaching the vast and great while exhausting the fine and subtle, ascending to the lofty and brilliant while treading the path of the Mean. Reviewing the old, one knows the new; with earnest substance, one exalts propriety."

Character explanations: "Honors" (尊) means to revere and uphold. "Virtuous nature" (德性) is the Five Constant Virtues within one's own nature. "Pursues" (道) means the path that every person must walk — to follow and trace it. "Reviews" (溫) means to study and regularly practice. "Earnest" (敦) means sincere and substantial. "Exalts" (崇) means lofty, to venerate.

Passage commentary: Much has already been annotated in earlier passages, but without restating the earlier meaning, the thread of the sage's teaching cannot be made continuous. The "person of virtue" here is the person of accomplished virtue. What does accomplished virtue mean? It means honoring the Five Constant Virtues of one's own nature — cultivating them within and leading them outward in practice. This is what it means to have accomplished virtue. Yet to honor the virtuous nature, one must proceed through learning and inquiry. What is learning and inquiry? It is the same as Shun's love of questioning. To inquire, one must first ask oneself: what heavenly duty do I bear? Ask whether one has examined the substance of the nature. Ask whether one has found the source of the mind. Then explore the work of investigation and extension through the sage's scriptures, faithfully upholding and pursuing without slackening. In this way, one awakens the nature to perfect brightness and extends the Five Virtues to the vast and great. Yet the vast, great Five Constant Virtues must be cultivated from the fine and subtle. From the fine and subtle one reaches the vast and great; from the utmost one ascends to one's lofty and brilliant nature, treading the path of the Mean. This proceeds from the substance of inner sagehood outward to the function of outer kingship, and from the heights of outer kingship back to the origin of inner sagehood. Therefore all depends on whether the heart is truly sincere. One who emulates the utmost sincerity of heaven and earth — even reviewing old books finds them new. One without sincerity — even reciting new books finds them old. This is the shallow interpretation. The deeper meaning is different: one's own nature is something everyone has always possessed — old indeed! But if one emulates the utmost sincerity of heaven and earth, being watchful over the heart, the nature — though old — becomes new when awakened. "Reviewing the old, one knows the new" — truly so! What manifests outward from inner sagehood is earnest, substantial virtue and exalted propriety. "Sincerity within takes form without" — indeed. The utmost sage cultivates inner nature and outwardly displays warmth, goodness, courtesy, frugality, and yielding. This is what it means. For the utmost sage's warmth, goodness, courtesy, frugality, and yielding arise naturally from within the nature. Without awakening the nature, even if one desired earnest substance and exalted propriety, one could not achieve it.

"Therefore in a high position one is not arrogant; in a low position one does not rebel. When the state has the Way, one's words suffice to make it flourish. When the state lacks the Way, one's silence suffices to preserve oneself. The Odes say: 'Bright and wise — thereby preserving his person.' This is what it means."

Character explanations: From the "Steaming People" ode in the Greater Elegance of the Book of Odes. "Rebel" (倍) is the same as "turn one's back." "Arrogant" (驕) means self-satisfied. "Silence" (默) means few words. "Preserve" (容) means to keep safe. "Wise" (哲) means exhausting the bonds and constants to their utmost.

Passage commentary: This passage continues directly from the above. When one has reached the utmost described above, one does not become arrogant in a high position or rebel in a low one. Not arrogant means not self-satisfied. "Fullness invites loss; humility receives benefit" — this is the sage's and worthy's clear teaching. Thus the rivers and seas, never self-satisfied, accept every tiny stream and so become deep. Mount Hua, never self-satisfied, accommodates every fist of stone and so becomes towering. Self-satisfaction is the common disease of all people. The one who achieves the utmost described above turns arrogance into humility in a high position and turns rebellion into compliance in a low one. When the state has the Way, one's words suffice to make the nation flourish. What words? Words that accord with principle — when principle is clear, words hit the mark. When the state lacks the Way, one cultivates one's nature in silence, sufficient to preserve oneself. "Preserve" means what? Great virtue's capacity to encompass. Even when the state lacks the Way, great virtue's encompassing is sufficient to keep one's person safe. Therefore the Odes say: having restored the brightness of one's own nature to its utmost, one extends outward in the work of renewing the people, taking the world's heart as one's own heart, the confusion of all beings as one's own concern. Standing firm, walking the Way, rectifying the bonds and constants, reforming the human heart — embracing the great purpose of giving ease to the old and nurturing the young, the Great Unity — one relieves the era's suffering. As for success or failure, gain or loss, one does not look back — one fulfills one's heavenly duty and awaits heaven's decree. Yet when the state lacks the Way, petty people are many and persons of virtue are few. Though I stand firm and walk the Way to awaken all natures, those who know me are rare and those who condemn me are many. One must be nimble and adaptive, exercising judgment according to circumstances — first one must preserve one's own person, and then walk the Way to shelter the worthy of the world. As when Confucius passed through Song in disguise, encountering the jealousy of petty people — his silence sufficed to preserve himself. Thus "bright and wise, preserving his person" — preserving one's person does not mean clinging to life. My person bears the duty of a first-awakener. The reason I preserve my person is not to preserve my physical body but to preserve my duty as first-awakener. Yet if I do not spare the physical body, with what shall I carry out the duty of first-awakening? Thus in preserving the great duty of first-awakening, I also preserve my physical body.

Chapter 28

"The Master said: 'The foolish who presume to act on their own, the lowly who presume to make their own decisions — born in this present age yet turning back to the ways of antiquity — such persons will bring disaster upon themselves.'"

Character explanations: "Presume" (好) is in the departing tone. "Disaster" (烖) is the archaic form of the character for calamity. "Decisions" (專) means to monopolize authority. "Turning back" (反) means to go against. "Disaster" (烖) means calamity and misfortune.

Passage commentary: The foolish who presume to act on their own, the lowly who presume to make their own decisions — such persons are beyond counting. When the nature is veiled by material desire, one becomes foolish. Foolish means the nature is faint and material things are prominent. "Acting on one's own" means using the blood-heart as one's master. The blood-heart flows and surges, taking command in every affair — a hundred good intentions come to nothing, and what is accomplished is only a record of sins. The lowly who presume to make their own decisions differ from the foolish only slightly. "Lowly" means the stirring of the human heart veils the nature. What makes the lowly lowly is the inability to overcome the human heart's stirring — and then to monopolize authority besides, departing far from the Way.

Thus the foolish who presume to act on their own and the lowly who presume to make their own decisions — such persons, though born in the present age when the heavenly Way is universally delivered, still go against the ancient Way and deceive their own nature. The ancient Way is the Way of the nature. When the nature is faint and material things are prominent, the nature is dim, the ancient Way without light, the blood-heart seizes authority, and sin and evil become manifest. Thus heaven's principle cycles without the slightest deviation. Through all ages, those who let the blood-heart rule and thereby harm heaven's principle may blaze brilliantly for a time, but in the end they cannot escape the clear judgment of heaven's impartiality. When disaster falls upon their person and their nature sinks in ruin — then it is too late for regret! Truly lamentable.

Chapter 29

"Only the Son of Heaven may discuss the rites, establish the regulations, and examine the written forms."

Character explanations: "Son of Heaven" (天子) is one who receives heaven's mandate and who, from his own nature, awakens all natures. "Discuss" (議) means to deliberate. "Establish" (制) means to determine. "Regulations" (度) means laws and standards. "Examine" (考) means to inspect and verify. "Written forms" (文) means culture.

Passage commentary: The Son of Heaven receives heaven's mandate, bearing the duty of the first-awakener who awakens those who have not yet awakened. Discussing the rites means deliberating and establishing propriety. Establishing the regulations means setting the constitution. Examining the written forms means inspecting culture, mastering its substance and extending its function. These three are the Son of Heaven's means of transforming the people.

"Now under heaven: carriages run on the same tracks, writing follows the same script, conduct follows the same bonds."

Character explanations: "Conduct" (行) is in the departing tone. "Tracks" (軌) means the ruts of wheels.

Passage commentary: "Now under heaven" means the sage's world of the Great Unity, where the old are given ease and the young are nurtured. In the Great Unity, the sage-ruler governs and the world is harmonious — all people inwardly cultivate propriety and righteousness, outwardly fulfill their heavenly duties. Their hearts are simple; their persons are plain. "Carriages run on the same tracks" — in the shallow sense, it means all carriages follow the same ruts. In the deeper sense, it is not so. "Same tracks" means the carriage of Yao and Shun's benevolent governance opened the ruts for all future rulers. The carriage of benevolent governance is driven by sage-rulers and wise ministers — the imperial records of Tang and Yu are the ruts of benevolent governance. Alas! The ancient sage-rulers and wise ministers opened ruts for all future rulers and ministers. Sadly, no ruler or minister of later ages has followed those ruts. Thus the sage's deepest heart wished to transform the rulers and ministers of his age and all future ages through the great Way of the Mean, so they would drive the carriage of benevolent governance along the ruts of the former kings without straying. Only then does it truly mean "carriages run on the same tracks."

"Writing follows the same script" — the scriptures are the real learning of sages and worthies, inscribed in books to serve as models for ten thousand ages. Reading books is called understanding principle — in brief, seeking true knowledge. With true knowledge, one follows the scriptures step by step in practice. "Same script" means the culture of China and all lands becomes one — true knowledge and true practice become one. If the script and culture of all lands are the same but true knowledge and true practice are not, what benefit is that to the Great Unity? Therefore "same script" also means "same practice."

"Conduct follows the same bonds" means the sage's virtue extends universally, transforming south and north, east and west, so all face the royal transformation and honor the bonds of relationship — honoring and practicing the bonds. Only then does it truly mean "conduct follows the same bonds." Ask: is the world "now" truly like this? Seen in this light, this is the sage's Great Unity of ease for the old and nurture for the young — the sage's aspiration. The sage's words "now under heaven" contain within them infinite feeling and infinite sorrow!

"Though one holds the position, without the virtue one dares not compose the rites and music. Though one possesses the virtue, without the position one also dares not compose the rites and music."

Character explanations: As before.

Passage commentary: Though one holds the position of the Son of Heaven, without the sage's virtue one dares not compose the rites and music. Though one possesses the sage's virtue, without the Son of Heaven's position one also dares not compose the rites and music. Thus only when virtue and position are both complete — as with Yao and Shun and the Three Kings! — can one compose the rites and music.

"The Master said: 'I speak of the rites of Xia, but Qi cannot provide sufficient evidence. I study the rites of Yin, and Song preserves something of them. I study the rites of Zhou — they are in use today. I follow Zhou.'"

Character explanations: "Qi" (杞) is a state, descended from the Xia. "Song" (宋) is a state, descended from the Yin. Both were vassal states of the Zhou dynasty.

Passage commentary: The rites were born from the great Way, and are used to contain the human heart and give the person a place to stand. Therefore rites must be adapted to the time, the people, and the place. Thus the sage said: I speak of the rites of the Xia dynasty, but the records preserved by the state of Qi are incomplete and cannot serve as evidence. I wish to study the rites of the Yin dynasty, and the state of Song preserves their essence. Yet by the Zhou dynasty, the Duke of Zhou had fully established the rites — the rites of Zhou are the great synthesis. Therefore the supreme sage followed Zhou, because in the Zhou dynasty the rites were complete in every aspect, adequate for every use, adapted to time, people, and place. Thus the sage followed Zhou.

Chapter 30

"Ruling the world has three important things — through them, one seldom errs."

Character explanations: "Ruling" (王) is in the departing tone. "Three important things" (三重) refers to discussing the rites, establishing the regulations, and examining the written forms.

Passage commentary: Thus composing the rites and music is not to be undertaken without both virtue and position. Therefore the Son of Heaven cultivates the saintly work within and extends the kingly Way without. The inner saintly work is the saintly virtue. When the saintly virtue is sufficient, one extends the outer kingship to the world. The first requirements are the three matters of discussing the rites, establishing the regulations, and examining the written forms — these are used to transform the ten thousand people and awaken all natures. Yet to undertake these three important things, one must possess three qualifications: good virtue, verified results, and the exalted position. Without these three, one dares not undertake the three important things. With all three, and then undertaking the three important things, one seldom errs.

"Those above, though possessing good virtue, lack verification. Without verification there is no trust. Without trust, the people will not follow. Those below, though possessing good virtue, lack the exalted position. Without the exalted position there is no trust. Without trust, the people will not follow."

Character explanations: "Verification" (徵) means the effect of bestowing virtue and transforming the people.

Passage commentary: Thus one who holds the position of the Son of Heaven, though possessing good virtue, if that virtue has not yet been bestowed upon the people so that they have been touched by its great transformation — then trust is not established. Without trust, even if one undertakes the three important things, the ten thousand people will merely comply under pressure, not from the joy of the heart. Thus perfecting oneself alone is less than benefiting the whole world — one must plant great trust among the people. Those below, though possessing good virtue, if they lack the exalted position — even if they undertake the three important things, the people will surely not trust them, for they are overstepping their station. Without trust, neither body nor heart will follow! Seen in this light, only one who has good virtue, verified results, and the exalted position dares to discuss the rites, establish the regulations, and examine the written forms.

"Therefore the Way of the person of virtue is rooted in one's own person, verified by the common people, examined against the Three Kings without error, established between heaven and earth without contradiction, tested against ghosts and spirits without doubt, and awaiting a sage a hundred generations hence without perplexity."

Character explanations: Here "person of virtue" refers to one who rules the world. "Way" refers to the tasks of discussing the rites, establishing the regulations, and examining the written forms. "Rooted in one's own person" means possessing the virtue. "Verified by the common people" means testing whether they trust and follow. "Established" (建) means erected here and compared there. "Heaven and earth" means the Way. "Ghosts and spirits" means the traces of creation.

Passage commentary: Therefore the Way of the person of virtue must first be rooted in cultivating the person and establishing the foundation. One then bestows virtue and transforms the people, and further tests whether the people's faith is strong. When the people's faith and following are strong, the bestowal of virtue is deep. When the people's faith is light, the bestowal of virtue is thin. Thus from the strength of the people's faith and following, one can verify the depth or shallowness of virtue. Then one further examines whether the Way of cultivating the person and establishing the foundation, and the methods of teaching and transforming the people, have any points of incongruity with the Three Sages of Xia, Shang, and Zhou. Any points of error? Whether the Way of cultivating the person and the methods of teaching the people, established between heaven and earth, have any departure from the Way of heaven and earth's utmost sincerity without ceasing. Whether, tested against the ghosts and spirits and the traces of creation — the hidden and subtle — there is any point of doubt. Whether, awaiting a sage a hundred generations hence, there is any point that fails to fit the time. With such deep and earnest self-examination, considering and reconsidering a thousand times until everything fits the center — then my single person is the representative of the heavenly Way. Thus, rooted in one's person, the nature is awakened! Verified by the common people, faith and following suffice! Examined against the Three Kings without error! Established between heaven and earth without contradiction! Tested against ghosts and spirits without doubt! Awaiting a sage a hundred generations hence without perplexity! Seen in this light, the one who cultivates the person and establishes the foundation does so by awakening the nature. From the nature's development, one further examines and reconsiders deeply, again and again, before one can achieve such perfect fitness.

"Tested against ghosts and spirits without doubt — this is knowing heaven. Awaiting a sage a hundred generations hence without perplexity — this is knowing humanity."

Character explanations: As before.

Passage commentary: The heavenly Way lies in the hidden and subtle of the human heart. The human Way lies in the manifest and visible of the human person. Thus one proceeds from the hidden and subtle to the manifest and visible. Therefore the Tract on Response and Retribution says: "When a thought of good arises in the heart — though the good deed is not yet done, the spirits of fortune already attend. When a thought of evil arises in the heart — though the evil deed is not yet done, the spirits of calamity already attend." The hidden and subtle of the heart must not be left unguarded. Therefore the person of virtue cultivates the person and establishes the foundation. When the foundation is established, the Way is born. Tested against the hidden and subtle of ghosts and spirits — as if facing the limpid blue sky, without the slightest self-deception, without a single point of doubt. Awaiting a sage a hundred generations hence — though the eras differ, the Way of cultivating and teaching may differ in words but is one in principle. Thus the Three Teachings of Confucianism, Buddhism, and Daoism are one in heart. How do I know they share one heart? The cardinal principle of Confucianism is loyalty and reciprocity. The cardinal principle of Buddhism is compassion. The cardinal principle of Daoism is response and retribution. Seen in this light, the cardinal principles of the Three Teachings are all one heart. As Yao transmitted to Shun, and Shun transmitted to Yu — these were those who knew by seeing directly. As Confucius traced Yao and Shun and took as his model Wen and Wu — he knew by hearing of it. Thus every person's nature is the same through all ages; the principle of before and after is originally without difference.

"Therefore the person of virtue moves and the world takes it as the Way for all ages; acts and the world takes it as the standard for all ages; speaks and the world takes it as the rule for all ages. Those far away look to him with longing; those near never grow weary."

Character explanations: "Moves" (動) includes both words and deeds. "Way" (道) includes both standard and rule. "Standard" (法) means a model of law. "Rule" (則) means a criterion.

Passage commentary: The "person of virtue" here is the person of accomplished virtue. "Moves and the world takes it as the Way" — in the shallow sense, this means one's bearing and deportment; in the deeper sense, it means the flowing of the nature itself. When the nature flows, it is purely good without evil, radiating outward to the utmost principle. Therefore when the person of virtue moves, all people follow — it becomes the Way for the whole world. When the person of virtue acts, it is to walk the Way on behalf of heaven — awakening all natures through one's own nature, so that all natures awaken to their own. As when Confucius traveled throughout the states, proclaiming virtue on behalf of heaven — his conduct became the standard for the world and for all future ages. When the person of virtue speaks, the words are grounded in virtue — when virtue is sufficient, words hit the mark. The person of virtue's words diagnose the common illness of the world's hearts. The person of virtue is one who heals the heart-sickness of others — not an empty talker who speaks ten thousand words and performs not a single deed. From the depth of such words, one knows that the great virtue is fully sufficient — thus they become the rule for the whole world.

The Great Learning and the Doctrine of the Mean are entirely the person of virtue's movements, actions, and words. If everyone were to practice them personally, everyone would be a person of virtue. Alas! It is not that anyone's innate knowing is incapable — it is that everyone abandons and discards themselves, refusing to act. Truly endless lamentation!

When the person of virtue's virtue overflows the four seas and the Way is practiced throughout the world — those far away, touched by the sage's transformation, look up to the sage like parched seedlings gazing at gathering clouds. Those near, hearing the sage's voice in person, are like the seventy-two worthies following Confucius — the longer they remain, the deeper their reverence. Why? It is like grass and trees in the spring wind — the longer they are bathed, the deeper the benefit. Those near, hearing the sage's voice for a long time, find their words and deeds have a model, and know the Way to honor. How could they not grow ever more reverent?

"The Odes say: 'There, without being disliked; here, without being wearied. Day and night they toil, forever to preserve this fame.' The person of virtue has never failed to be like this and yet gained early fame throughout the world."

Character explanations: From the "White Herons" ode in the Hymns of Shang in the Book of Odes. "Disliked" (惡) is in the departing tone. "Wearied" (射) is pronounced dù, meaning "to weary of"; in the Odes it is written as 斁. "Day and night they toil" (庶幾夙夜) means something close to this. "Early" (蚤) has the same meaning as "early."

Passage commentary: The person of accomplished virtue — awakened within, overflowing without — those far away admire and look up; those near listen and grow ever more reverent. What makes the person of virtue the person of virtue? "Day and night they toil" — in other words: the thought is always there, morning and evening, without ceasing. Thus the sage's fame is preserved forever in the present age and for all ages to come. The Odes say: the person of virtue has never failed to be like this and yet gained early fame throughout the world. Seen in this light, the reason saintly virtue becomes saintly virtue is solely in awakening the nature and never departing from the Way for a single thought.

Chapter 31

"Zhongni traced Yao and Shun, took Wen and Wu as his model. Above, he followed the patterns of heaven; below, he conformed to the ways of water and earth."

Character explanations: "Traced" (祖述) means he honored their Way from afar. "Took as model" (憲章) means he followed their methods from near at hand. "Followed" (律) means to accord with. "Conformed" (襲) means to match.

Passage commentary: Confucius was born in the age of the warring states — he was the one who continued the past and opened the future, gathering the great synthesis. "Continuing the past" means tracing Yao and Shun and taking Wen and Wu as his model. The Way of the ruler and minister was perfected under Yao and Shun: ruling through non-action, the people's natures as vast as the ocean, their hearts like wellsprings — no era surpassed Yao and Shun in the great Way and great virtue. King Wen's was called the utmost virtue; King Wu's the great virtue — King Wen's benevolent governance and King Wu's virtuous governance were the model of administration for a thousand ages. Confucius embraced the great purpose of giving ease to the old and nurturing the young, the Great Unity — therefore he followed and celebrated the great virtue of the former kings. "Opening the future" — this is the time of Confucius himself. What could be swift, he made swift; what could be lasting, he made lasting; what called for withdrawal, he withdrew; what called for service, he served — nimble and marvelous in his adaptations, rounded and unobstructed. Therefore "above, he followed the patterns of heaven" — to accord with was his principle. According with heaven's patterns means according with the human heart. "Below, he conformed to the ways of water and earth" — following the flow and movement of water and the ponderous turning of earth, adapting the method to the ground, without rigidity.

"He may be compared to heaven and earth in their bearing and sheltering of all things, and to the four seasons in their alternating course, and to the sun and moon in their alternating brightness."

Character explanations: "Compared" (辟) is pronounced pì. "Sheltering" (幬) is pronounced dào. "Bearing" (持) means to support. "Sheltering" (幬) means to cover and shade. "Alternating" (錯) means cycling and revolving. "Alternating" (代) means in turn.

Passage commentary: The sage's Way is as vast as the lofty sky — it cannot be named. Like the lofty brilliance of heaven and the broad depth of earth, the Way produces and virtue completes: bearing all things, sheltering all things — this is what makes heaven and earth what they are. The sage is the same: taking the people's heart as one's own heart, the nature of all beings as one's own nature — so long as a single person in the world has not yet awakened to the nature, my bright virtue has not yet shone to its utmost. And if the bright virtue has not reached its utmost, how can it attain the utmost principle? Therefore there is no person in the world who cannot be ferried, no one who cannot be transformed. If there is someone who cannot be ferried or transformed, it is only because one's bright virtue has not yet reached its utmost, one's principle has not yet been fully attained. The sage's Way is one with heaven and earth's utmost sincerity. Like the four seasons cycling without losing their order, through a thousand years and ten thousand ages, never departing from the Way. Like the brightness of sun and moon, shining through ten thousand ages without end. If I possess such utmost sincerity, I can even assist the brightness of the sun and moon — and those who could not be ferried or transformed can now be ferried and transformed! Truly so.

"All things are nurtured together without harming one another. The Ways proceed together without conflicting. The lesser virtue flows like rivers and streams. The greater virtue transforms through earnest depth. This is what makes heaven and earth great."

Character explanations: "Conflicting" (悖) means going against. "Harming" (害) means injuring. "Rivers" (川) means flowing water. "Lesser virtue" (小德) refers to the individual. "Greater virtue" (大德) refers to the whole.

Passage commentary: When the sage's virtue is manifest, filling the space between the Two Great Ones, like rain and dew falling equally, all receive their share. Thus the old are given ease, the young are nurtured, each finds their place. "All things are nurtured together without harming one another" — because people, having received the sage's Way and been transformed, show deference between high and low, maintain order between old and young, and honor heaven and earth's virtue of cherishing life. You and I do not harm each other. As for birds, beasts, and water-creatures — people should not harm them either. Only then does it truly mean "all things are nurtured together without harming one another."

"The Ways proceed together without conflicting" — what does this mean? The heavenly Way and the human Way proceed together without conflict. Fulfill the human Way, and it naturally accords with the heavenly Way. Though there is a distinction between heaven and humanity, the principle is one. "The lesser virtue flows like rivers and streams" — the nature is perfectly bright, purely clear. Like the water of a small stream, flowing gently, it can only moisten one person and cannot universally benefit all natures. Yet even perfecting oneself alone — I deeply fear that in the present age, even such persons are rare! The sage is different: from one's own nature one awakens all natures, benefiting the whole world. The great Way and great virtue, like the stirring of the spring wind — one walks the Way on behalf of heaven and earth, shines universally like the sun and moon. The great virtue's effect is earnest and transforming. This is what makes the sage great.

Chapter 32

"Only the utmost sincerity under heaven can weave the great web of the world, establish the great foundation of the world, and know the transforming and nurturing work of heaven and earth. How could there be anything on which such a one leans?"

Character explanations: "Utmost" (夫) is pronounced fú. "How could" (焉) is pronounced yān. "Weave" and "web" (經、綸) are both terms from the art of silk-working. "Weave" (經) means to sort the threads and separate them. "Web" (綸) means to group the like threads and combine them. "Great web" (大經) means the universal Way of the five bonds. "Great foundation" (大本) means the Five Constant Virtues inherent in one's own nature. "Know" (知) means to govern and oversee. "Lean" (倚) means to rely upon.

Passage commentary: How great is the Way of utmost sincerity! The great web of the world can be expressed in a single word: the Way. Thus the five bonds as the universal Way — none does not follow it. Only one whose sincerity is like heaven and earth's can weave the great web of the world. In other words: only one who can weave the great web of the world can establish the great foundation of the world. What is the great foundation of the world? It is the sage who takes on the great Way and extends the great virtue. The great foundation in the sage's breast is principle. From one principle, the saintly Way is practiced — this is establishing one's own foundation to establish the foundation for the world and for ten thousand ages. The great foundation of the world is principle; the great foundation of the human person is the nature. The sage embraces principle and practices the Way. Thus the sage is the one who weaves the great web and establishes the great foundation. In this way, one can assist heaven and earth in transforming and nurturing — knowing the work of transformation and nurturing, enabling all things to find something to lean upon. What do they lean upon? Principle and the Way.

"How earnest is the sage's benevolence! How deep are the sage's depths! How vast is the sage's heaven!"

Character explanations: "Earnest" (肫肫) describes the posture of sincere devotion. "Deep" (淵淵) describes still profundity. "Vast" (浩浩) describes expansive greatness.

Passage commentary: With utmost sincerity and utmost earnestness, the sage weaves the great web of the world. With still, deep, and fathomless source, the sage establishes the great foundation of the world. With vast, boundless reach, the sage matches the perfectly still Heaven of Principle.

"If one is not truly brilliant in wisdom and saintly knowing, reaching heaven's own virtue — who could know this?"

Character explanations: "Not" (茍不) expresses heartfelt earnestness. "Truly" (固) means really, in substance. "Who" (孰) means "who could."

Passage commentary: Thus the utmost sage, having awakened the nature, knows that the source of the nature is principle. Issuing the nature's brilliant wisdom and saintly knowing — according with heaven, executing heaven's Way, awakening all natures — if one is not watchful over the heart and awakened to the nature, how can one issue the nature's brilliant wisdom and saintly knowing to fathom the source of the nature? "Reaching heaven's virtue" — this "heaven" is not the clear, light, floating heaven, but the true, empty, perfectly still Heaven of Principle. To penetrate the Heaven of Principle and know the virtue by which the Way is born and completed — only the utmost sage who has awakened the nature can know this.

Chapter 33

"The Odes say: 'Wearing brocade, she covers it with a plain robe' — disliking the brilliance of its pattern. Therefore the Way of the person of virtue is dark yet daily grows more brilliant. The way of the petty person is bright yet daily fades. The Way of the person of virtue: plain yet not wearying, simple yet refined, warm yet principled. Knowing the far from the near, knowing the wind from its source, knowing the manifest from the subtle — with this, one may enter the path of virtue."

Character explanations: "Wearing" (衣) is in the departing tone. "Cover" (絅) is pronounced jiǒng. "Disliking" (惡) is in the departing tone. "Dark" (闇) is pronounced ǎn. "Wearing" means to dress in. "Cover" (尚) means to add. "Plain robe" (絅) is an outer garment of rough cloth. "Brilliance" (著) means conspicuously bright. "Dark" (闇) means inwardly stored. "Brilliant" (章) means clearly manifest. "Plain" (淡) means unassuming. "Simple" (簡) means without elaboration.

Passage commentary: The "Brocade" odes in the Book of Odes say: "Wearing brocade, she covers it with a plain robe — disliking the brilliance of its pattern." This is like a rough stone concealing jade. One wears brocade within but adds a plain robe over it — disliking the display of ornamental beauty. It is as though jade were hidden within rough stone — people take no notice of the stone, yet fine jade is secretly stored within. The Way of the person of virtue, though one dwells in obscurity — unknown yet unresentful — the great Way and great virtue daily grow more manifest, as the nature's radiance expands ever further. The way of the petty person is otherwise: displayed outward, proclaimed loudly, desiring to be known. This is the flowing of vital energy and material desire — though it shines bright on the surface, the original nature's brightness is stained ever deeper, conspicuous yet daily fading. Therefore the Way of the person of virtue is plain and unassuming — day by day, month by month, never shifting from the standard — and the human heart draws near without growing weary. The longer one abides, the deeper the reverence. "Simple yet refined" — awakening the nature and extending it. "Refined" means the Five Constant Virtues. Being watchful over the heart to awaken the nature, and then leading the nature's Five Constants into practice outward. "Warm yet principled" — warm, magnanimous, and perceptive of the source-principle of the nature, the hidden mechanism of life's creation, so as to assist heaven and earth in transformation and nurturing. Thus: knowing that the far journey of a thousand miles begins from the near, from the step beneath one's feet. Knowing that the wind's visible blowing begins from the investigation of things. Knowing the manifest from the subtle — the sage holds principle in the space between the hidden and subtle, which is precisely the beginning of manifest display. Therefore the sage is watchful over the heart in the hidden and subtle — being watchful over the subtle is precisely the fear that the heart's movements will become conspicuously manifest outward. To penetrate this principle thoroughly — then one may enter the path of saintly virtue together.

"The Odes say: 'Though the fish dives deep, it is still clearly seen.' Therefore the person of virtue examines within and finds no fault, harboring no shame before the heart. What others cannot reach in the person of virtue is surely what they cannot see."

Character explanations: From the "First Month" ode in the Minor Elegance of the Book of Odes. "Shame" (惡) is in the departing tone. "Dives" (潛) means to sink beneath the water. "Hiding" (伏) means concealed. "Clearly seen" (孔之昭) means faintly revealed. "Fault" (疚) means sickness. "Shame" (惡) means regret. "Heart" (志) means the mind.

Passage commentary: The Way of the person of virtue is both common and hidden. The Way of the person of virtue is the utmost Way of cultivating the nature and completing the destiny. Therefore it is not lowered except at the right time, not transmitted except to the right person. "Diving deep" refers to the hidden period. In the age of the utmost sage's one-to-one transmission, the utmost Way was concealed within the teaching — the teaching was openly transmitted while the Way was secretly conveyed. Yet even in the hidden period, the utmost Way, though concealed within the teaching, let a thin thread of light show through, preserving the source-stream of the Way's lineage. Now, in this time, the faint light has become fully manifest. Why? Because the era is different. In this period of the final tribulations of the three epochs, the human heart has lost its ancient virtue, the winds of the world have crumbled, the bonds of relationship are buried, culture is trampled underfoot — everyone excels at harming others for personal gain, at cunning and scheming. This has produced calamity without precedent and present disaster beyond measure. Therefore heaven sends down its compassion, lowering the utmost Way to save the faithful. The Way is now universally transmitted! Let all destined seekers hasten to be first — do not miss the auspicious hour! Thus from the hidden, it has reached the common.

The person of accomplished virtue examines within and finds no fault — this is overcoming the self. Material desire completely purified, the nature perfectly bright — like white jade without a flaw, what sickness could there be? Harboring no shame before the heart — the heart: once one has already overcome the self, what regret remains before the heart? Thus what others cannot reach in the person of virtue is watchfulness over the heart in the hidden and concealed. What people do not see is precisely where the heart-buddha reveals itself, where the nature-heaven casts its light.

"The Odes say: 'Look into your own room — do not be ashamed even in the hidden corner.' Therefore the person of virtue is reverent without moving and trusted without speaking."

Character explanations: From the "Restraint" ode in the Greater Elegance of the Book of Odes. "Look into" (相) is in the departing tone, meaning self-examination. "Ashamed" (愧) means to be rebuked by conscience. "Hidden corner" (屋漏) is the northwest corner of the room.

Passage commentary: "Looking into" and self-examining is the watchfulness over the heart. Alone in one's room, a single shadow for company, what one guards against is the hidden corner. The hidden corner is the northwest angle of the room — in the Later Heaven sequence of the Eight Trigrams, the qian position lies in the northwest. Thus the person of virtue, even alone in a room, is not ashamed before the hidden corner — this is awe of the qian-source of heaven and fear of the heart's movements blazing forth. Therefore before the heart moves, one guards with a single reverence. Guarding with a single reverence means watchfulness over the heart in the hidden and subtle. Before speaking, one holds to a single trust. Holding to a single trust means fearing that one's words will not accord with principle. This is watchfulness over the subtle and fear of the manifest.

"The Odes say: 'Approaching in silence, without words — at such times there is no contention.' Therefore the person of virtue, without bestowing rewards, encourages the people to goodness; without anger, awes the people more than axe and halberd."

Character explanations: From the "Illustrious Ancestors" ode in the Hymns of Shang in the Book of Odes. "Approaching" (假) is the same as "reaching." "Axe" (鈇) is pronounced fū. "Approaching" (奏) means to advance. "Reaching" (假) means to move and touch. "No" (靡) means none. "Rewards" (賞) means bestowing gifts. "Awes" (威) means to make fearful. "Axe" (鈇) is a chopping blade. "Halberd" (鉞) is a great battle-axe.

Passage commentary: This continues from the above and extends to its effect. In the moment of ritual sacrifice, when one reaches and touches the spirits — at the height of sincerity and reverence, the heart is without contention! Carry that uncontending heart through one's entire life, and is this not aspiring to sagehood and worthiness? Therefore the person of virtue awakens and transforms the people through the Way. Without bestowing rewards, the people eagerly strive for goodness. Without displaying anger, the people fear the person of virtue more than the axe and halberd. Why? Without rewards yet the people are encouraged — this is virtue. Without anger yet the people fear more than weapons — this is authority. First bestow virtue; then follow with authority. When virtue and authority proceed together, the Way of the great transformation is complete.

"The Odes say: 'Without display, only virtue — all the lords take it as their model.' Therefore when the person of virtue is earnestly reverent, the world is at peace."

Character explanations: From the "Illustrious" ode in the Hymns of Zhou in the Book of Odes. "Lords" (辟) means rulers. "All the lords" (百辟) means the feudal lords. "Model" (刑) means to follow as a pattern. "Earnestly" (篤) means truly, substantially. "Reverent" (恭) means humble virtue.

Passage commentary: The Dao De Jing says: "The highest virtue does not consider itself virtuous — therefore it has virtue." "Without display, only virtue" shares this principle. When one does not seek to display, display arises of its own accord. The feudal lords, touched by the great transformation, all follow the model. Therefore the person of virtue, outwardly displaying earnest reverence and inwardly embracing the utmost virtue — within the bright virtue, the work of renewing the people is already implicit. When the bright virtue shines to its utmost, the Way of renewing the people is practiced throughout. Then how could the world not be at peace?

"The Odes say: 'I cherish bright virtue — it does not rely on loud voice or stern face.' The Master said: 'Voice and face — using these to transform the people is the lowest way.'"

"The Odes say: 'Virtue is light as a feather.' Yet even a feather has substance."

"'The workings of high heaven — neither sound nor scent.' This is the utmost."

Character explanations: From the "August" ode in the Greater Elegance of the Book of Odes. "Light" (輶) is pronounced yóu. "Cherish" (懷) means to contemplate. From the "Steaming People" ode in the Greater Elegance. "Light" (輶) means weightless. "Substance" (倫) means a category, something comparable. From the "King Wen" ode in the Greater Elegance. "Workings" (載) means the ruling principle. "Scent" (臭) means odor.

Passage commentary: King Wen's pure virtue was one body with heaven and earth. From within the nature's contemplation, the Sovereign of the Realm of Principle spoke to King Wen: "I cherish your bright virtue — bright to the utmost. Your work of renewing the people — extended to the utmost. You can assist heaven and earth in transformation and nurturing, shine universally like sun and moon. Without sound, without display, the ten thousand people all face the sage's transformation. Truly, you are fit to carry forward the saintly destiny of the Red Sun era."

Confucius said: voice and face belong to the realm of appearances. To try to awaken natures through voice and face — this is impossible. King Wen's freedom from voice and face in transforming the people was through principle. With the true, empty principle of utmost stillness, he awakened the natures of ten thousand people, enabling each nature to reach the level of principle and not stopping until it did. Voice and face are appearances — one cannot even win the hearts of the people through them, let alone awaken their natures. Voice and face can only compel the bodies of the people for a single moment.

Therefore the Odes say: the utmost virtue — is it light as a feather? I say: even a feather has a form. The workings of high heaven — with true, empty, perfectly still principle it gives birth to heaven and earth, turns the sun and moon, nurtures the ten thousand things — without sound, without display, without scent or odor. Without sound or display means clarity. Without scent or odor means emptiness. The utmost of clarity and emptiness — not a single thing remaining — this is called Wuji, the Limitless. Wuji means "the limit of nothingness." From nothingness, a single stirring gives rise to being. Principle contains vital energy and appearances within it. When being is exhausted, it returns to nothingness. When appearances and vital energy end, all returns to principle! Only thus can one reach the utmost peak of principle.

General Discussion

The Doctrine of the Mean as a book: one principle scatters into ten thousand distinctions, and ten thousand distinctions return to one principle. A divine dragon of transformation, dwelling in both sky and deep — it is the heart-transmission of the teaching of names, and the pathway toward the heavenly Way.

Master Cheng said: "This chapter is the heart-transmission of the Confucian school." I say: not so. The heart-transmission is indeed secretly contained within, yet when Confucius transmitted the heart-method of the Way to Zeng Shen, I believe it was not contained within this text. The Way of the Doctrine of the Mean is the heart-method of the teaching. The Way and the teaching must be clearly distinguished — they should not be spoken of as one. Yet the teaching's heart-method was born from the Way's heart-method. Therefore to understand the Way's heart-method, one must first practice the Way of the Doctrine of the Mean, thoroughly penetrate the teaching's heart-method, and only then can the Way's heart-method be transmitted.

In the time of Confucius, it was single transmission, one to one. If the Doctrine of the Mean were the Way's heart-method, why would it need to be transmitted one to one? The Doctrine of the Mean is the heart-method of the teaching — the pathway toward the Way's heart-method. In the time of Confucius, one first cultivated and then received. But in the present time, it is otherwise. Because the era is different, the heavenly Way has appeared in response to the age — the result of an unprecedented, total calamity and universal crisis. Therefore the Sovereign of the Realm of Principle does not spare the true treasure, but opens the universal deliverance wide. The Way's heart-method is revealed to the human world. Everyone has the destined connection to receive the Way; everyone possesses the body of sagehood. Therefore it is said: one first receives and then cultivates. What does one cultivate? Practice the Way of the Doctrine of the Mean to complete oneself and complete others. All beings of the cosmos are the dear children of the Sovereign of Principle. Having received the heavenly Way, I aspire that all beings will also receive the heavenly Way — this is the cultivation of the heavenly Way, also called the outer merit. I earnestly hope that all whose buddha-nature is undimmed and whose deep roots are firm will awaken swiftly from the muddled dream and ascend swiftly to the shore of the Way. This is my deepest hope.

Postscript by Maotian

The Great Learning and the Doctrine of the Mean —
their model is bequeathed for ten thousand ages.
The heart-method of the Confucian teaching,
its source-stream continuing without end.
Bitterly they suffered the Qin fires —
the work of investigation and extension lost its key.
The common people had nowhere to turn,
and this has lasted a hundred generations.
Now the time of restoration has come,
and the saintly Way is universally delivered.
Heaven entrusted the Lord of Abundant Blessings
to part the clouds and reveal the sun.
He annotated the two chapters afresh,
again illuminating the work of investigation and extension.
I deeply wish that all sisters and brothers of the four seas —
those who read this book
will carefully penetrate its profound meaning,
follow it faithfully without going against it,
and unite heart and nature in accord.
Then the final era shall be turned,
and the time of the Great Unity is at hand.

Maotian respectfully appends this postscript.

Postscript by Daoji

The Great Learning and the Doctrine of the Mean,
their model bequeathed — all surnames return as one.
The Three Teachings' source-stream
is the water of a single spring.
Confucianism guards the central Way,
following the bonds and constants by rule.
The Great Learning and the Doctrine of the Mean store within them
the heart-method of non-action.
Confucius's real learning
is fully prepared within.
The stairway of investigation and extension —
the nature is far from easily illuminated.
Bitterly I recall the Qin torch —
what tragedy for the winds of culture!
The sage's school lost its succession,
the common people had nowhere to return.
Through many Ming-dynasty scholars,
none could see through the veil.
The vast, vast heavenly Way —
none knew what to do.
Now the three epochs converge,
and the saintly lineage is again proclaimed.
The Three Teachings merge as one,
ten thousand methods return to the same.
Heaven entrusted the Lord of Abundant Blessings
to restore the fine and subtle anew.
The vast grace overflows —
scholars and commoners have a place to return.
This humble monk deeply hopes
that the wise and keen of the four seas
will read it and follow it.
Then the great calamity shall turn,
and compassion shall descend upon us.
Look to it! Hope for it!

Daoji respectfully appends this postscript.

Colophon

New Commentary on the Doctrine of the Mean in Plain Language (中庸淺言新註) is a spirit-writing revelation of the Yiguandao (一貫道) tradition, attributed to Lü Dongbin (呂洞賓), the immortal patriarch known as the Lord of Abundant Blessings (孚佑帝君). It was received through spirit-writing (扶鸞) at the Qianyuan Hall (乾元堂) in Xi'an in 1947 (the thirty-sixth year of the Republic of China). It is the companion volume to the New Commentary on the Great Learning (大學淺言新註), completing Lü Dongbin's plain-language interpretation of the Two Books of the Confucian canon through the lens of Yiguandao theology.

This is the first English translation.

Good Works Translation from Classical Chinese, produced by the New Tianmu Anglican Church with AI assistance, 2026. Chapters 1–22 translated by the Yiguandao translator lineage. Chapters 23–33, General Discussion, and Postscripts translated by Sumi (WIP Finisher, Pass 303). The English is independently derived from the Chinese source text. Roderich Ptak's translation of the Great Learning companion volume was consulted as a stylistic reference for Yiguandao terminology but was not used as a source for this text, which has no previous English translation. The colophon in the published companion volume, New Commentary on the Great Learning, may be consulted for additional context on the Yiguandao spirit-writing tradition.

Compiled, translated, and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 中庸淺言新註（呂祖註釋）

Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com), which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). Presented here for reference, study, and verification alongside the English translation above.

中庸淺言新註(呂祖註釋)

中庸淺言新註(呂祖註釋)

自序

中庸一書，乃不偏不易之道也。人人終朝由之，而弗能達於至善之地，此所謂失其本矣。夫中者天之理、地之樞、人之主也。故天無中理，則星斗錯亂，四季失序；地無中樞，則山崩海涸，萬物失常；人無中主，則心意無束，四相失度。故天、地、人必先各得其真理而後立焉。人列三才之一，為萬物之靈，立天地之中，通四端，兼萬善，此所以得其真理也。茍失真理，此形雖存，此理則亡矣。降及末運，人心不古，世風頹敗。追其因，係五倫不重，八德弗振所致。故皇天震怒，頻仍諸劫，以警愚頑，復垂聖道，匡正人心，整飭倫常，道劫之所以並降，

上帝妙用大哉！劫警愚頑，期其心歸善，以達賢關；道渡群真，期其心歸理，以造聖域。嗟乎！

上帝妙用正其宏慈耳。世人弗識，何勝浩嘆！斯時也，萬路弗通，惟一金線，捨金線而弗蹈，則自罹浩劫矣。故太甲曰：天作孽猶可違，自作孽不可活。良不誣也。然聖人教民之道，原無矜奇，即在日用倫常間。是以不偏之謂中者，即無過與不及。執其兩端，用其中也；不易之謂庸者，即一定而不可移，日常應用之定理也。定理者何？乃君敬、臣忠、父慈、子孝、夫婦和順、兄友弟恭、交友以信而已，此不易日常應用之真道，復何難哉！曰：言則易而行則難矣！聖人無大過人者，不過擇乎中庸，朝斯夕斯，念茲在茲，力行不怠，此所以為聖人也。明知中庸之道為無上大法，言則有餘，而行則不篤，此所以為凡夫也。聖、凡之殊即在此點，我因有見於此，極表反對空談而弗行者，所以欲挽此浩劫，扶此狂瀾，別無奇方以營時急，惟有淺言解註中庸作根本解決，以期人人信守奉行，人心化轉，則天心效順矣。所以希聖希賢者，己心也；隨波逐浪趨於下流者，己心也；弭浩劫於無形者，己心也；釀劫於彌漫者，己心也；心之主權大矣哉！惟望億兆同胞，深識吾言而實踐之，則吾所註淺言中庸，庶幾於社會人心有所補益云爾。歲在

中華民國三十六年歲次丁亥孚佑帝君序於西京乾元堂

中庸之我見

中不偏，庸不易；子程子言之詳矣！中者大中至性，不易謂其常而不變也。然不易至性，默藏我身，人人有而不知其有，乃以血心主身而陷性於萬劫矣。斯時也，如能覺察血心之非，幡然覺悟，恪奉格致之道，矢志作去，則不易之真性復明，而我一身有良主矣。如是，則可代天地以化育，與天地共參贊也。故聖人立教，以日用倫常為立身之本，格致之道為見性之基，是以中庸大道，不尚矜奇，本係平庸。抱我大中至正之真性，發乎至誠，將忠孝節義無過、無不及，完全作到，則人道全備，人道全備，而天道有階可升矣。所以欲修天道者，必由人道為始，人道、天道一也，世人豈可誤解乎。或問曰：一而已矣，何有天人之別？吾曰：在力行中庸之道時為人道，全乎中庸之道，則即為天道矣。

中庸之定義

中庸定義者何？尚篤行也，行之不篤，乃信之未堅矣。觀中庸一書，始言一理，中散為萬事，末復合為一理；放之則彌六合，卷之則退藏於密，其味無窮，皆實學也。是以首章先令人明瞭天之明令於我者是何物？曰性。性具五德，率而行之，實現於外，盡其美善，則凝至道矣。故聖人覺性，凡夫迷性；聖凡之分，在覺、迷之別，聖者先覺者也。將自性能事不遺盡備，書於中庸，垂法萬世。蓋中庸所載，皆孔聖當年之實學也。故人能奉中庸之道而作，一者，為聖教之實踐人。二者，亦即我自性之實踐人也。力行聖人之中庸，正所以盡自性之能事矣。故先覺者，覺自性也，曰立道立教；後覺者，受先覺之覺啟自性也，曰修道受教。是以初入德者，未覺其性，乃修聖人之道，受聖人之教，及覺自性，乃修自性之道，受自性之教也。故我定義主要不尚空談，而重力行，始終不渝焉。

中庸之源流

朱熹先生序曰：中庸何為而作也？子思子憂道學之失其傳而作也，誠然。蓋人人各有一部中庸，身中藏之久矣。從寅會生人，以至於今，凡為人者，莫不皆有。噫嘻！落於後天，受氣拘物蔽，則有而不知其有矣。吾謂：此部中庸即人人身中所藏之中庸，聖人能將己身所密藏之中庸啟封質人，以教萬世，化人人各將身中密藏之中庸啟封，行諸於世，盡其全道以呈獻於天矣。嗚呼！此鑰聖人受之於天，以啟萬民之鎖，令各探討己身之中庸也。由是觀之，其中庸源流，必發自於天矣。

中庸淺言新註

天命之謂性，率性之謂道，修道之謂教。

【字解】天：乃理天也。命：猶令也。性者理化萬殊之一也。率：循也。道：乃自性中所具五常之道也。修：乃盡性之能事也。教者化也。

【節解】道自理天所出，佛心普渡萬緣，自性大源賦自理天也。天者，非氣象之天，乃真空至靜無極理天也。在天未命於我之前曰理，既命於我之後曰性耳，理與性無別也。性本至靜，萬物皆備，五常具焉，落後天遂蔽其真矣。如悟之覺之，克念除慾，復性本來面目，率性中所具之五常而實踐之，則入世曰人道，人道大備，出世則自合天道矣。然覺性、率性初入德時乃受聖人之教，及至覓性後，率性時，即受自性之自教矣。或問曰：此何理？吾曰：人人自性中各具一部中庸。聖人先覺探討自性之中庸，以盡其能事，載諸書面，以啟人人自性之中庸也。故修自性之中庸，乃初受聖人中庸之啟示，及自性圓明後，仍須力行自性之中庸也。

道也者，不可須臾離也；可離，非道也。是故，君子戒慎乎其所不睹，恐懼乎其所不聞。

【字解】離：去聲。須臾者頃刻之間也。睹：視也。聞：聽也。

【節解】所謂道者，即性中所具五常之德也。身離五常之德，則心性相悖，心與性悖，則蔽其真矣；是以不可須臾離也。離五德則無道，無道即無倫常，無倫常者，人道尚不能容，況天道益深嚴乎！是以覺性、率性為人生當前惟一要務，不宜忽作忽輟，以自甘墮落也。應以虛無之性，自耕自耨，戰兢自持，慎心物於隱微，遏意惡於動機，原性無瑕，則與真理可通耳。故君子戒慎乎其所不睹者，非懼人睹也，懼理睹也；恐懼乎其所不聞者，非懼人聞也，懼理聞也。君子所修者，理也。所戒慎恐懼者亦理也；小人所戒慎恐懼者，人睹人聞也，而不戒慎恐懼理睹、理聞焉，君子小人由此辨矣。

莫見乎隱，莫顯乎微，故君子慎其獨也。

【字解】見：音現，表現也。隱：暗處也。顯：昭著也。微：細事也。獨者人所不知，而己所獨知之地也。

【節解】性落後天，被氣拘物蔽而失權衡，主自心台焉。心者，念善念惡，念一起則流浪四播，如湍水之中，驟激微石，則水紋波波羅羅，層層外出，達至四週之極而後已焉。心者，湍水中之微石也，一念善一念惡，莫不波羅外現，天地鬼神悉共鑒之。隱微者，心物欲動未動之間也。見顯者，波羅四週之寬大也。是故，修性之君子所慎者，心物欲動未動之間也。所懼者，心浪見顯，波羅四週之寬大也。嗟乎！聖人之所以為聖人，其初入德時立志於隱念，而後修其至德，以凝至道，化民教民，功同天齊，見於兩大，其所見於道者，莫不始於隱念之立志也；愚人之所以為愚人者，其初入德時失志於微念，而後逐波逐浪，趨於下流，心物之發，身物之行，疊罪如山，變愚人而為惡人矣。其所顯其惡者，莫不始於微念之立志也。是故君子慎其獨者，乃慎隱隱微微心念也。

喜怒哀樂之未發，謂之中；發而皆中節，謂之和。中也者，天下之大本也；和也者，天下之達道也。

【字解】樂：音洛。中節之中：去聲。節：即節度也。

【節解】無極一動，生出太極，太極判分兩儀，兩儀生四相，四相生八卦，八卦變化而生萬事萬物。追本探源，係無中生有焉。喜怒哀樂即兩儀四相之比也，喜怒哀樂未發之前，曰身中無極；喜怒哀樂既發之後，曰身中太極也；未發之前，曰大中，性也；既發之後，曰變象，情也。故修道者必須克情復性，自性與理無殊。天之所喜者，喜善也；天之所怒者，怒惡也；天之所哀者，哀群生迷性也；天之所樂者，樂群生修道以覺自性，歸根還本源也。我自性之喜怒哀樂與天相同，則無不中節矣。所以中者，天之理、地之樞、人之主也。自性所發，喜怒哀樂皆合天地之中理，則內含太和矣。抱此道以啟群性之迷，則我一身即天下之大本也。試觀末運浩劫，厲氣彌空，皆人人失其中和之道所致焉。我抱性中之太和，匡正人心，以期化轉末運之厲氣，易風移俗，復轉古風，達性中太和於天下，猶春風靄靄，所到之處，動植潑，均沾恩沾惠。此所謂和也者，天下之達道也。

致中和，天地位焉，萬物育焉。

【字解】致：推而極之也。位者安其所也。育者遂其生也。

【節解】此一節，乃將我性天中和之道推廣行遠，以造乎其極之徵驗也。故先將我己身之天地正其位，己身之萬物遂其育，則己身中之天地遂蹈中履和矣。然已蹈中履和，何能化轉乾坤之厲氣？宇宙之殺機？必須極力將我性天中和之道推廣行遠，使人人身中天地各正其位，人人身中萬物各遂其育，則整個之大天地豈不轉災殺為吉祥乎。蓋群生身中天地萬物與整個之大天地、大萬物一體連貫焉。群生身中之天地萬物各得其位育，則整個天地萬物安能不得其位育乎，蓋其返求諸身也。

【總論】中庸一書，首言天命之謂性。何謂天命？天者理天，命者一理散萬殊，賦於人人身中，故曰命。由是觀之，理乃性之大源也。在未賦性於人前，乃真空至理，無在無不在。大無不包，微無不入，渾渾噩噩，圓陀自如也。既賦性於人後，散則支配全體，聚則歸於微渺。然人但知性之用，曰知覺運動，及其性之體何在？則即弗知，此人人迷本之故也，天之所命，至善純潔之性，寄托人身何處？必須得聞至道之人方知。或問曰：至道何處覓也？吾應曰：至道已降塵寰，普渡大開，希各善男信女迅訪速求，勿失良辰焉！至道者何？曰修性也，修性歸理曰聖，由性入情曰凡，故聖人先知一身自性之所在地，復達於知覺運動週身之用，由己身小無極而通大無極矣。是以聖人所注者慎獨，慎獨者何？即畏身中之小無極也。由這一點看來，人須先修至德以凝至道，則聖域賢關咫尺眼前矣。故聖人以至道化民，先使人人明曉性源之所在，曰係自理天而賦，然後教之以格、致、誠、正功夫，將自性復初，率我自性能事實踐於外，此乃聖人化行俗美之道也。是以中庸首節曰天命、曰性、曰道、曰教，經旨奧意，已言盡無遺矣！其下係其用也。乃言欲明曉性之大源，性之所具，首先戒慎恐懼。戒慎者何？慎己所獨知之地也。恐懼者何？懼己心流浪播四週也。由是觀之，我之一身即天地之大本，我之一心即天地之中耳。能進行到此步功夫，身中之至道是不可須臾離也。以我自性之中和正氣，以化轉天地之厲氣，由我一身外推，盡性之所知，發性之所能，以化人人咸令覓其自性也。如人人身中天地得位，人人身中萬物得育，則整個大乾坤可不整而安矣。何也？天地者，人人之逆旅也。群性之自天亦即無極真空之天也，群性自天各得其位育，則乾坤安得不效順乎。

仲尼曰：君子中庸，小人反中庸。君子之中庸也，君子而時中；小人之反中庸也，小人而無忌憚也。

【字解】中者不偏之謂。庸者不易之謂。王肅本作小人之反中庸也，程子亦以為然，今從之。忌者禁也。憚者懼也。

【節解】中庸二字，前註已詳矣！無容重述焉。君子覺性，故行中庸之道；小人迷性，故反中庸之道也。我本五德悉備，念念在我性中，君子而時中者，不偏之中，不易之庸，朝省夕惕，營營在抱也。若夫小人則非然，任四相以放縱，馳心意而無束，自認作事嚴密，謂人弗知，是以先自欺而後欺人，故無所忌憚以縱慾也。結果氣象之質，陷自性於萬劫矣！良可嘆也。

子曰：中庸其至矣乎！民鮮能久矣。

【字解】鮮：上聲，下同。鮮者少也。

【節解】溯自青陽時代，萬民迷性未深，其心渾渾，其身樸樸，自性靈明，邪慾遁跡，斯時也，人心猶存無極之真理焉。降及紅陽，人心漸放，殺機頻動。故聖賢奉天承運，創始文化，提倡道德，治人倫修禮樂，人道遂稱大備。故將乾坤萬物之中庸載諸於書，以啟人人自性之中庸也。在斯時，人人雖不能盡其中庸全道，而悖乎中庸之大體者尚鮮。降及白陽，人心奸詐，利慾薰蒙，頹風厲氣彌漫乾坤。雖人人各具無上之靈性，密藏至尊之中庸，而鮮有探討者也。故聖人此言，預知白陽時代，人心無恒，鮮有遵乎自性之中庸，而實踐於外者。是以聖人預知白陽之氣象，因而感嘆焉！

子曰：

道之不行也，我知之矣，知者過之，愚者不及也；道之不明也，我知之矣，賢者過之，不肖者不及也。

【字解】知者之知去聲。

【節解】難乎！中庸之道，至聖深知內弊焉。聖人所謂知者過之，此知非指復良知之人，乃指認氣為理之人也。雖自己執氣質之知，而理想認為已復良知矣。然既復其良知，性之所發，皆不偏之中，不易之庸也，又安能過之乎！故過者猶不及也。及其愚者，自性濃染，氣慾勃勃，自身五恩尚不能報答，何能覺自性以行道也？道之不明，至聖深曉內弊焉。自己居賢之人，與前邊認氣為理之人，大同小異。而不肖與愚者，內中少有分殊；不肖者，氣慾蒙之尚淺，易於格除，而愚者，氣慾固蔽深矣。如能立無畏大志，始終不渝，以覺自性，亦可以說以前種種，如同昨日死；以後種種，如同今日生也。然至聖既稱知者、賢者，而知者、賢者，下邊加一過字，由過字上注目，即非真知、真賢也。我敢大膽加句斷語：知者過之，賢者過之；乃與愚者不及，不肖者不及同也。希各注意此點為要焉。

人莫不飲食，鮮能知味也。

【字解】見前。

【節解】天生一民必具一性，在聖不增，在凡不減，不過迷悟之分，即聖凡之別。吾問世人曰：一身知覺運動誰之力也？世人必對曰：一氣運之耳。不但不覺自性，猶未知身中有自性也。猶人莫不飲食，而鮮有知其飲食之理者。夫飲者水也，飲水必須思源，水尚有源流，而支配我身者豈無源流乎！身之支配源流，性也；性之源流，理也。覓一身之源流，曰覺自性；追性之源流，曰知理。知理而後真知真行，則自臻於道矣。由飲水之微事可以悟出理性之大源，食物必須思本，如黍、穀類，其生長繁殖之源何在？在其初植之粒種裏。一粒植地，萬粒生焉。人類之繁殖恒河沙數，化育無窮，究其源，在一理也。故一理而分萬性，萬性分賦萬民。是以覺性、盡性備，其中庸全道可臻至理焉。換而言之，曰：人莫不飲食，鮮能知飲食之源理也。聖人以日常飲食之細事，內寓奧理，以期人人窮究飲食之源理而漸窮性理之大源也。循循善誘，引人入聖之苦心由此可見矣。（五恩者天、地、君、親、師恩也。）

子曰：道其不行矣夫！

【字解】夫：音扶。

【節解】夫子在列國時代，一車兩馬，周遊列國，講道德說仁義，樸樸風塵四十餘載，力竭聲嘶，鞠躬盡瘁。而當時諸侯利慾薰蒙，不尚孔子內聖外王之道，惟以強兵利國之心為抱。夫子見大道不能行諸於世乃回魯焉。刪詩書訂禮樂，秉天地至公作春秋，以權行天子事，而亂臣賊子懼焉。道其不行矣夫，此一句乃孔聖萬難之語，不得已之詞也。吾註至此，如親聆其衷腸，如親聞其聖嘆，不由我心戚戚然，柔腸一轉，為天下蒼生不禁潸潸淚落也。嗟乎！聖人憫世之心苦矣，芸芸眾生，誰識聖意哉！

子曰：舜其大知也與！舜好問而好察邇言，隱惡而揚善；執其兩端，用其中於民；其斯以為舜乎！

【字解】知：去聲。與：平聲。好：去聲。察：考察。揚：稱揚。兩端：乃兩頭。邇：近也。

【節解】大哉舜乎！孝弟兼全，仁德具備，自天子以至於庶人，皆可以舜作模範也。然舜之聖德如此偉大，其性蓋與我同，而舜之所以為舜者，乃克念作聖，畢露天真，發揚自性之廣大以求至乎其極。舜之所以好問者，蓋與天同；天者，至虛至靈，人抱謙德，則受益無窮矣。而好察邇言者，凡世俗之淺言俚語，內中皆密真理，不以淺近俚語而弗考察，然入聖之徑乃由淺入深者也。隱惡而揚善者，天道似乎順人情也。人皆喜美譽，惡逆言，隱其惡而弗諫，則悛改無期矣。揚其善而心喜，其善即止於此而不益耶。舜之所以隱惡揚善，雖曰順乎人情，以吾觀之，正戒世矣。我雖與彼隱惡，而作惡者應知悔；我雖與彼揚善，而作善者應知懼，此何理也？曰：人作善作惡，天公不言不語，希惡者知悔，善者益修，此其天公之本意矣。及其惡者不知悔，而惡盈不得不罰；善士益加修，而功圓安得不賞乎？舜之所以隱惡揚善之意，正與天公一體焉。執其兩端，用其中於民者，大中至正之道也。試觀春風到處，萬物發；商飈起時，萬物殄滅，此乃天地至公之定理也。聖人以道化民，曰執中，中與公，其意乃一而二，二而一也。聖人執其兩端，用其中於民者，正與天地之大公一也。教民有道，施民以德，萬民受德而知其大德。立之以法，司之以法，而萬民守法而不越法。噫！蓋舜即天也，舜之行與天殊無二焉。

子曰：

人皆曰予知

；驅而納諸罟、擭、陷阱之中而莫之知辟也。人皆曰予知；擇乎中庸而不能期月守也。

【字解】予知之知去聲。罟：音古。擭：胡化反。阱：才性反。辟：與避同。期：居之反。罟：網也。擭：機檻也。陷阱：坑坎也。

【節解】痛哉！聖人之言也。人人各具圓明之性，落於氣象，被世俗一切薰陶冶染，遂認逆旅為家鄉，執血心為吾主矣。而猶恃聰明自謂予知，豈知已將具體之性，驅於罟、擭、陷阱之中而己猶未知也。人人皆自謂聰明，擇乎中庸，期月尚不能自守，況恒久乎。由是觀之，世人自恃聰明者，鈎心鬪角，爭名奪利，為己聰明也，如是愈聰明則自性愈迷深矣。若夫人大聰明者，修自性，以期光明磊落；養浩然以期充塞兩大，此謂先天之真聰明矣。蓋中庸者，終身不可須臾離之道也。擇乎其一，期月尚不能自守，安得謂知乎。

子曰：回之為人也，擇乎中庸，得一善，則拳拳服膺而弗失之矣。

【字解】回：孔子弟子，名顏淵。拳拳：奉持之貌。服：猶若也。膺：胸也。

【節解】復聖擇乎中庸，得一善者，非擇乎中庸之一也。所謂一善得而萬善備，了一而萬善矣。復聖受至聖心法，明徹萬事萬物，以一貫之至理，擇乎中庸之道者，正盡中庸之全道也。是以拳拳服膺，念茲在茲，而戒慎恐懼焉。夫一善之一者，深而解之，一即無極別名，無極本無一字，至虛至靈，此一字不過強名之。復聖明徹天地萬物不出一理，事事物物以一貫之，一善者，即一理，由一理而兼萬善也。蓋中庸之首章已盡其詳，萬善之融合曰道，道乃一理之用。復聖悟徹至道，知一仍是有象，未造極峯，須了一，始能臻於至理，復聖樂道，蓋明洞一之歸宿，所以為樂也，此係從天道來論。然力行中庸之道者，初步入手，能以擇乎中庸一章，力行不怠，由人道而邁進天道亦甚可嘉焉。

子曰：天下國家可均也，爵祿可辭也，白刃可蹈也，中庸不可能也。【字解】均：平治也，即平人心以平治國也。爵：係官爵。祿：係俸祿。辭：乃不受也。刃：係刀刃。蹈：踏也。

【節解】大哉！中庸之道有難易之別。何難之有？性天未復，根本未決，欲行中庸之道則難矣。何易之有？用以格致之功，自性圓明，力行中庸之道則易矣。然天下國家可均，爵祿可辭，白刃可蹈，聖人所言此三事善則善矣！然未造聖功至極而偏於一隅也。聖人自性圓明，守乎中庸之道，則國家可均，爵祿可辭，白刃可蹈，此三事適於中理，可不勉而行也。三者亦知、仁、勇之事，然聖人所行，乃大知、大仁、大勇焉。故至聖相魯三月而魯國大治，路不拾遺，夜不閉戶，此非天下國家可均乎！此非聖人之大仁乎！至齊人歸女樂，季桓子受之，三日不朝。孔子行，此非爵祿可辭乎！此非聖人之大知乎。至聖樸樸風塵，周遊列國，講道德、說仁義，四十餘載而屢被人辱，削跡伐檀，陳蔡絕糧而悲天憫世之心絲毫不減，愈挫愈銳，此非白刃可蹈乎！此非聖人之大勇乎！然聖人內聖之功具足，三事可不勉而中，如內聖之功未足者，縱勉強行此三事，亦未見其全道也。總之，千言萬語，復性為始，性復而後，萬事萬物無不合中矣。噫！中庸之難易者，在性之覺與迷耳。

子路問強。

【字解】子路：乃孔子弟子仲由也。強：作勇解。

【節解】子路未得聖門心法，氣質未掃盡，真理未窮極。然子路之好勇，固非性中之大勇，而勇於道，勇於學，其勇已近之矣。如其私慾淨盡，天理流行；明察善惡，報應不爽；賞罰禍福，有昭有隱，此天之大知，而我亦如之；長養萬物，功不自居，此天之大仁，而我亦如之；善者魔之，惡者順之，結果善足以揚名，惡盈以誅身，誅身續以誅性，遂墜萬劫矣。善者多魔，皇天亦無絲毫之寬貸，如關、岳精忠，天公逆之魔之，結果道成天上，名留人間。惡者多利，皇天亦無絲毫之寬貸，如操、莽奸宄，天公縱之順之，結果誅身誅性，以陷於萬劫矣。天公若瞶若聾，終結善惡，各得其果，此天公之大勇也，而我亦如之。人如能復性天之光明，與天合一，知仁勇係理中所發，安得不廣大者乎。蓋至聖之知仁勇與天公之知仁勇合而為一焉。子路，聖門之大賢也，不過知仁勇未若至聖之造極，然亦相距不遠矣。總言復性為體，則一切不勉而中矣。

子曰：南方之強與？北方之強與？抑而強與？

【字解】與：平聲。抑：語辭。而：汝也。

【節解】性中之強，本無分南北也。蓋至聖因才設教，以指南北。然南者，先天八卦之乾也；北者，先天八卦之坤也。乾坤之強亦即性中之強，不過換湯不換藥耳。如窮理盡性，則無分於南北之畛域矣。

寬柔以教，不報無道，南方之強也，君子居之；

【字解】寬：量廣也。柔：和順也。報：往復也。

【節解】南北者，在先天八卦即乾坤之正體也。寬柔以教，謂含導巽順，以誨人之不及。不報無道，謂橫逆之來，直受之而不報，此乃大仁大量，與性中之能事復有何殊？換言之，此即性中之真強也。自性由先天落後天，則先天乾坤變為後天坎離矣。故欲復回先天乾坤必須抽坎添離，抽坎添離當用何功？即大學格致之功是也。至聖言南北之強，非有南北之畛域，其南北者，內寓乾坤之真強也。人能復其先天乾坤正體，則何分南北乎？聖人所言，深者見深，淺者見淺，在人學識之造詣矣。如若強分南北，則至聖係北方人，何具南方之君子強乎？以此推之，非有畛城之別，乃至聖因才設教，因人而制宜焉。

袵金革，死而不厭，北方之強也，而強者居之。

【字解】袵：袵席也。金：戈兵之屬。革：甲冑之屬。厭：悔也。

【節解】前節註之已詳，無須重述矣。蓋先天乾坤之大強，不分南北，惟復性者能之。如袵金革，死而不厭，誠忠勇烈士之為。然聖人之袵金革，死而不厭者則與此不同也。不同之處何在？聖人以至道為己身金革，方方闡道，處處施教，以至道戰敗萬民私慾，縱道運不興，盡我天職，死亦得其正命也。此乃性中之大強，正先天乾坤之所獨具，人能復性，即由坎離變為乾坤，由乾坤仍歸無極，以造其極而已焉。

故君子和而不流，強哉矯！中立而不倚，強哉矯！國有道，不變塞焉，強哉矯！國無道，至死不變，強哉矯！

【字解】流者動也。矯：強貌。倚：偏著也。塞：未達也。

【節解】此節相承前義。君子覺性，以復先天乾坤之強，處中和而心不倚，內方外圓，和光以混俗世也。是以視名利若網，觀富貴如雲，不以俗冗糾紛而遷搖自性也。中立而不倚者，我性本大中至正，無絲毫之偏倚，致其良知，立身行道，以順天執天也。國有道，如舜之相堯，禹之相舜，秉天地之至公，以道化民啟民自性；以教施民使盡倫常。如國無道，如殷之三仁，微子、比干、箕子忠心耿耿，至死不變初志。然此數項，非窮理盡性，復轉先天之強之人不能力行至此。人須識性為本，盡性則知天矣。

子曰：素隱行怪，後世有述焉，吾弗為之矣。

【字解】素：按漢書當作索，蓋字之誤也。素：索求也。怪：奇也。述：傳遞也。

【節解】性本磊落，一塵不染，潔若蓮，白似玉，安有隱僻詭異之舉動。聖人負先覺覺後覺之偉任，作萬世之導師，皇天降衷之真性，雖落氣象之體，真性為之一蔽。然聖人覺之，毅然用格致之功，將氣秉物慾格除無餘，自性圓明光潤，與真空至理合為一片。順天之道，執天之行，以覺後覺，使自覺也。至於隱僻詭異之行，乃人心所生。聖人自性磊落，安用人心所為，仍化隱僻詭異之人心歸於聖化。此聖人所以闢人人心，覺人道心也。

君子遵道而行，半途而廢，吾弗能已矣。

【字解】遵者順從也。途：道也。廢者棄也。已：止也。

【節解】真知始能真行，誠然。聖人與凡夫無他異點，惟在真知真行，偽知偽行之分別。世俗之人皆知五常之德為盡善盡美之大道，所以不能力行者，咎在知之未真也。聖人覺性，知性大源係由理賦。理者真理也，真明其理，必具真實力行，故首用格致誠正之功，自渡自性。率性中五德，朝省夕惕，孳孳前邁，視聽言動皆範以禮，處世適中，人相我相，蕩然清掃，一視同仁，以天地之心為心，蒼生之迷為憂，故至聖一車兩馬周遊列國，講道德說仁義，愈挫愈銳，心堅鐵石，抱老安少懷之大同目的，樸樸風塵四十餘年，非真行而何？所謂半途而廢者，乃心無真知，故行無真行，縱行之，亦不免半途而廢矣。聖人具真知，踐真行，安能半途而廢乎！此聖人所以警世也。凡遵道而行者，皆不能半途而廢也；凡半途而廢者，皆不能遵道而行也。

君子依乎中庸，遯世不見，知而不悔，唯聖者能之。

【字解】遯：不求人也。唯：獨也。

【節解】力行中庸之道，本不求人知焉。如為人君者止於仁，此仁乃為人君者天職，盡其天職，何求人知；為人臣者止於敬，此敬乃為人臣之天職，何求人知；其下為人父止於慈，為人子止於孝，與國人交止於信亦然。汝盡天職者，乃自修自性以求造乎其極而臻於至理矣。既係自修，人之知與不知，與我何礙。故至聖在當世力行天道時，非希其後世遵我為聖也，自覺不過盡天職耳。夫子達至德以凝至道，德尊道大，而天下後世，自天子以至於庶人，莫不尊之師之，不求人知而人自知也。縱一世不見知於世人而亦毫無悔意，此謂不知而不慍，不亦君子乎！此君子即聖人也。如空求人知，則君之仁、臣之敬、父之慈、子之孝、交國人之信則非真矣！乃沽名也，曰：有失天地之心矣。天地長養萬物，鬼神賞善罰惡，何嘗求人知也。聖人以天地之心為心，群性之性為性，與天地同體，不見知於世人，而後人自仰其聖德也。

君子之道，費而隱。

【字解】費：符未反。費者用之廣也。隱者僻之微也。

【節解】君子之道費而隱，蓋與天道費隱一也。道生天地，道育萬物，天地萬物數盡，仍歸於道。道復生之，循環週流不息也。天道本自然之運，大則彌綸六合，小則退藏芥子。費則普傳，隱則單傳。人身自有天道，曰性。費而隱，聖凡有辨焉！聖人以道包身，曰費；凡夫以身包道，曰隱。曰：同係一人，何有費隱之判歟？在覺性迷性之析也。降及末運，皇天開恩，垂至道於人間，匡正人心，整飭倫常，以期愚希賢，賢希聖，聖臻於理，抱老安少懷大同目的，願有緣佛子，識破塵緣虛幻，早悟天道修真，捷足登岸，指破身中天道，了除身心萬緣。以天心印我之心，心心相印，復初自性，與理合一，真空前未有之良期也。願佛性不昧之士，曷興乎來！

夫婦之愚，可以與知焉；及其至也，雖聖人亦有所不知焉。夫婦之不肖，可以能行焉；及其至也，雖聖人亦有所不能焉。天地之大也，人猶有所憾。故君子語大，天下莫能載焉；語小，天下莫能破焉。

【字解】與：去聲。憾：恨也。語：說也。載者裝載。破者破開。

【節解】性自理賦，人人皆具，縱夫婦之愚，性與至聖無異。愚者非性愚也，性本皓亮，何有聖愚之別？愚者乃受後天傳染所蔽則愚矣。如夫婦之愚，能從格致之功入手，性復則不分聖凡。及其理中大化，無窮變象，聖人或有所不曉之處歟？吾曰：非然。何知其非然也？聖人與天一體，性理合一，頭頭是道，方方圓通，何有不知之理哉！聖人所謂不知者，鼓勵當世後世之人也。人人理想中皆曰聖人者，生而知之者也，凡子安可及聖哉！聖人恐人人具此理想，畫繩自阻，故極力破除天生聖人之疑案，以期人人皆可造聖域也。至於夫婦之愚，可以與知焉，及其至也，雖聖人亦有所不知焉。由此觀之，聖人所知，亦不多於夫婦之愚之所知。不過聖人所知，乃發揚自性也；夫婦之愚所知，乃固蔽自性也。愚夫婦如能依照格致之功，躬行實踐，則亦可以希聖矣。試將皇極之皇字拆看乃白王也，由此推之，此皇非皇帝之指，乃指聖人焉。以其聖人復其性王之白，盡性王之能事，故曰素王。是以人人皆有希聖之資而惜無希聖之行也。古云：舜何人也？予何人也？有為者亦若是。信然。及其夫婦之不肖，可以能行焉，及其至也，雖聖人亦有所不能焉。此句與前大同小異，言聖人所能，夫婦之愚非不能也，在行之力與不力之殊耳。及其至也，雖聖人亦有所不能之語，至聖亦鼓勵當世後世之人也。謂聖人非天生即聖人，乃人立志以希聖也。極其聖德之大，如天覆地載，長養萬物而功不自居，其德大極矣。而人猶有所憾，況未修其至德者乎！君子者，指聖人之德如天，而尚未能盡如人願，故人猶有所憾。雖人有所憾，但聖人如滄海之量，無細流之不納也。語大者，言天地未生，天地在道，道之廣大，故天下莫能載焉。語小者，言天地既生，道在天地，理之微渺，故天下莫能破焉。

詩曰：鳶飛戾天，魚躍于淵。言其上下察也。

【字解】詩經大雅旱麓篇。鳶：余專反。鳶：鴟類。戾：至也。淵：深水也。察：明著也。

【節解】此節乃言道之費隱，理之彌藏也。天地未生，天地在道；天地既生，道在天地。道脈源淵有費有隱，自羲皇一畫開天，道宗嫡脈，歷代君王遂繼承焉。至列國時代，孔子繼往開來，總集大成，道宗嫡脈，師儒遂繼承焉。以上皆單傳獨授，道所以為隱也。時屆三期，皇天開恩，道降庶民，婦人孺子咸能得其至道，道所以為費也。道費，如鳶飛戾天，顯明昭著；道隱，似魚躍於淵，莫可窺跡。理之彌藏，與道之費隱一也。言其上下察者，言道之費，理之彌，四方上下無不昭著。道之隱，理之藏，瞻前忽後，莫可測度，猶神龍變化，天淵兩在也。

君子之道，造端乎夫婦；及其至也，察乎天地。

【字解】造端：開始也。餘見前。

【節解】此節緊承上意而言。君子之道，開始即在夫婦之愚，所知所能之日用倫常上。及其漸覺自性，性復圓明，推廣行遠，以實現親民之道。造乎其極，則臻至理矣。故窮理大源則明察天地萬物，莫非皆道也。

子曰：道不遠人，人之為道而遠人，不可以為道。

【字解】見前。

【節解】大哉！聖人之言乎。夫道者，理也。理賦人身曰性，性主百體曰心，人人各具一性，大道何嘗遠人哉！所謂遠人者，乃人失五常之德，自遠道也，非道遠人也。所謂修天道者，須由人道始焉，人道備則離天道不遠矣，故行天道以遠人道，則不可以為天道矣。

詩云：伐柯伐柯，其則不遠。執柯以伐柯，睨而視之，猶以為遠。故君子以人治人，改而止。

【字解】詩經豳風伐柯篇。睨：研計反，斜視也。柯：斧柄。則：法也。

【節解】此聖人引詩以戒人也。伐柯伐柯者，深而言之，即剷欲也。自己剷欲，離道即不遠。及其入道，漸以覺性，抱性中五德，推廣行遠，以實踐親民之功，而克伐萬民之心慾也。以我自性戰敗萬民心慾後，則天道之行，天下為公矣。如不由一身作起，而空睨視萬民，欲使萬民各復其性，則己猶離道甚遠，安望萬民以歸其道乎。所謂以人治人，改而止者，先須自己去消人心之偏，復回道心之正，始能治轉人心之偏，復回人人道心之正也。人人能將人心消除，則知止也；知其所止，則身有所循，心有所歸，而性有所安矣。性歸至靜，則臻於理也。

忠恕違道不遠，施諸己而不願，亦勿施於人。

【字解】忠者盡己之心也。恕者推己之心也。

【節解】忠恕，儒教宗旨也。盡己之心之為忠，推己及人之心之為恕。忠者中心，己心居中，則不偏不倚，大中至正矣！如是圓明之性自流露焉。此係儒教內聖之功，恕者推己中心以及人也。天下士庶，性皆同胞，我所不願者加諸於人，其心願乎？曰不願也。須知人與我同耳，我與人亦無異也。如此則好惡秉公，即外王之用矣。自己中心立定，推恕於人，則天下士庶皆一視同仁耳。如此則有所感覺，何感覺之有？我以中心待人，人將返我以中心；我以仇視待人，則人將返我以仇視也。循環對待，絲毫不爽，故忠恕二字，乃人人日常應用不可須臾離之道也，離則倫常乖舛矣。

君子之道四，丘未能一焉；所求乎子以事父，未能也；所求乎臣以事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。庸德之行，庸言之謹；有所不足，不敢不勉；有餘不敢盡。言顧行，行顧言，君子胡不慥慥爾？

【字解】子、臣、弟、友，四字絕句。求猶責也。庸：平常也。謹者小心翼翼也。胡：何也。慥慥：篤實貌。

【節解】子臣弟友，人倫之大端也。子者，天性之親，故為人子者，應思身從何來？性由何賦？先後雙孝，如何報答？不思報其雙孝，則不足為人矣！故孝者始以後天之孝入徑，後天之孝當何如也？奉親甘旨未足為孝，克諧六親，順親之心，孝之大也。後天之孝盡備，以我孝親之心，普化天下之為人子者，使各盡其孝親之道，如此之行，則謂之先天孝矣！猶大舜然。心存子道以事親，此謂後天孝也。及為天子，化育萬民，此謂先天孝也。故後天之孝盡備，上天必畀以重任，使汝以行先天之孝。夫大舜乃為人子事親之規範也。臣者，任國事以代君化民者也，故食君之祿，忠君之事，是以君子尋常居官，未足為忠，引君以道，忠之大也。如舜之事堯，禹之事舜，此為人臣忠君之規範也。弟者，同父母，連枝葉。諺曰：世間難得者兄弟。弟者悌也，悌道者何？兄友弟恭而已矣。如王祥王覽焉，雖非一母，如同一身。覽扶祥難，祥體覽意，終以兄弟之悌道而化轉高堂慈心，萬古垂名，此為兄弟之規範矣！兄弟如植之同枝，兄弟乖舛，猶同枝分矣；分則枝枯，合則葉榮，故處兄弟者，不可不鑒焉！友者人人皆友也，知心者為友，虛宣者為非友。故交益友，絕損友。聖人曰：無友不如己者。夫友道以信為主體，我應先施以信，以結友心，彼此往來，信義重焉。夫交友交心不交身，故君子之交，淡淡如水；小人之交，如膠如漆。淡淡如水者長，如膠似漆者暫。如劉關張，伯桃角哀者，名雖兄弟實則友也，故義勉始終，信昭久有，此為交友之規範矣。庸德庸言，乃指子臣弟友也，子臣弟友之道，雖係平庸之事。即平常人亦可言其子臣弟友之道，但持恒守者鮮矣。故於子臣弟友之道有不足者，應以自勉。如有餘力，應以子臣弟友之道啟示於人，作親民之外功，以盡天職。所謂有餘不敢盡者，雖己有餘力以盡心化眾，而實不敢稱盡心也，盡心乃我應盡之天職耳。故以上已行子臣弟友之道外，及有餘力，實現親民之道非空言也，主在力行耳，言顧行，行顧言，言行必須合一焉。故未成德之君子應以警惕而篤實力行也。至聖已盡其子臣弟友之道，自謂不能者，乃自覺猶未造乎其極也，其實夫子之子臣弟友之道，已盡其全而登峯備矣。

君子素其位而行，不願乎其外。

【字解】素猶現在也。

【節解】君子者，成德之君子也。既已曰成德，則身有所循，心有所歸，性有所安矣。何願有份外之心，份外之行乎？故君子思不出其位，乃守份安命，順時以聽天命也。是以份外之心者，妄也；份外之行者，貪也。君子慎其心物於隱微，安有貪妄二字注心哉！

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！

【字解】難：去聲。患者憂心也。難者坑坎之徑也。賤非下流也，此賤作平民解。

【節解】君子隨遇而安，不與命相爭衡，如命中有富貴而處於富貴之位，則行乎富貴之事，非富而驕，非貴而奢。然則如何以行富貴之事？富扶人危，貴懷民困，此乃富貴之道也。須知天公授我以富貴者，乃使我借富貴以立身行道也。故素其富貴之位而不行乎富貴之道，則違天公之明命矣！違明命則必遭天罰，以陷於萬劫。故處富貴之位者應自警自惕，以盡其富貴之道也。命中貧賤者，非天之欲我貧賤，乃我因果之自取耳。故君子處於貧賤之位，不怨天不尤人，守份安命，順時聽天，貧以樂道，賤以怡性，不以貧賤介意，如復聖固窮，不改生平之樂也。夷狄者，禮教不著之邦也，我處夷狄之邦，以我性中所具五德實踐於外，化夷狄咸向王化，則我雖處夷狄，亦可借此以行道也。患難者，命運之所註定，非大德大道之人不能移焉。命舛而心善，則變舛為通矣；命通而心舛，則變通為舛矣。或問曰：聖人修至德以凝至道，何獨不能移陳蔡絕糧之危，削跡伐檀之辱乎？由是觀之，大德亦不能移數也，我曰：非然。此正孔子之所以尊聖之處，天公之所以驗至聖之志也，非考無以見真，非魔無以見誠；考與魔者，正天公所以培栽也，與俗世患難大有懸殊矣。君子無入而不自得者，老子曰：吾之所以有大患者，惟吾有身，及吾無身，吾有何患。君子盡性知天，將世俗富貴、貧賤、夷狄、患難一切看淡，此身寄託於天地中，惟以立身行道，盡性中之能事，以群性之迷為己憂；以道之不行，道之不明為己慮。俗務枷鎖，安能羈絆我自性之圓明哉！故君子視富貴者，以道成天上，名留人間為富貴也；君子視貧賤者，以道之不行，道之不明為貧賤也；君子視夷狄者，非素夷狄之處為夷狄也，素夷狄，心存禮義，化夷狄知禮義，而我亦如在華夏矣。處華夏而綱常掃地，禮教廢弛，雖處華夏亦如居夷狄之處也。所謂華夏夷狄者，非以地而分也，乃以綱常禮教而分矣。嗚呼！華夏綱常不振，禮教不興，則華夏夷狄何判焉？君子之視患難，非以己身遇逆境為患難也；如今道德仁義，正在遭受患難之時，故君子以道德仁義之遭患難而引為己身之患難，恨己身不能興道德仁義於天下，則己身患難不能解矣！至聖當年之周遊列國者，乃扶道德仁義之患難，亦即解除己身之患難也。噫！現在君子，正在不自得之時也，故君子盡自性之能事，以匡扶道德之患難，則己身始能變患難為自得也。

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。

【字解】陵：平聲，陵辱也。援：攀也。尤：過也。

【節解】此節乃上下修身之道也。在上修身以覺自性，則何有陵下之事，自性圓明，則秉乎天地之至公，皆一視同仁也。在下者覺性盡性，只知教民化民為我自性應盡之能事，則又何必援上也。故君子修己身，凡事向自性探討，何必求諸人乎！不求諸人者，非不好問人也，乃言格致之功，必須自修以覺自性，他人安能代我以作格致之功哉！覺自性則知自命矣。故君子知命，則不與自命爭衡。如是則不怨天之不公，不怨人之不平也，只盡天地生我之天職而已矣！餘事復何問哉！

故君子居易以俟命，小人行險以徼幸。

【字解】易：去聲。易有不易、變易、交易之別。此易作不易之理處。居易：素位而行也。俟命：不願乎外也。徼：求也。幸：所謂不當得而得者。

【節解】易者，不易之理也。不易之理，賦於人身即性焉。君子復性，居不易之間以俟命也。俟命者，一曰知命；二曰了命。知命方能了命，不知安能了哉！小人者，以後天氣象昧先天之性矣！不趨磊落坦途，反步荊棘暗徑，此血心用事也。故行險徼幸於一時，終被血心墜其身矣！可不戒哉！可不戒哉！

子曰：射有似乎君子，失之正鵠，反求諸其身。

【字解】正：音征，畫布曰正。鵠：工毒反，棲皮曰鵠。

【節解】君子順天之道，執天之行，化萬民咸向王道而盡其天職也，雖懷此心，而造次顛沛生焉，猶至聖之絕糧陳蔡者是也。目的未達，寸心已盡，射不中鵠，如聖人之遭遇同焉。然自古佛魔相生，寸步不離也。但立志毅邁，至於成敗利鈍非我之所逆睹也。道之不行，道之不明，君子反求諸其身，總覺造次顛沛非天降也，我德未足自昭也。反求諸己，則性體明矣。

君子之道，辟如行遠必自邇，辟如登高必自卑。

【字解】辟：同譬。邇：近也。卑：低也。

【節解】道德經云：合抱之木，生於毫末；九層之台，起於累土；千里之行，始於足下。中庸曰：莫見乎隱，莫顯乎微。凡天下之事，莫不由小及大焉。君子之道，猶行遠路，必自邇起焉；猶登高山，必由卑始焉。卑邇者，入德初徑也。故修道有四步聖功：一曰得道。二曰修道。三曰了道。四曰成道。安可得而紊乎；得道者，邇也；成道者造極也，無得道安能成道哉！由漸而入，不可越級焉，願人人熟思之。

詩曰：妻子好合，如鼓瑟琴；兄弟既翕，和樂且耽；宜爾室家，樂爾妻孥。

【字解】詩經小雅棠棣篇。好：去聲。耽：詩作湛亦音眈，安樂也。樂：音洛。鼓作彈解。琴瑟乃有絃之樂器也。翕：合也。孥：子孫也。

【節解】詩云：刑於寡妻，至於兄弟，以御于家邦，此之謂也。妻者身外近者也，立身行道，靡不先正其妻者。推道於妻，曰由邇及遠矣。陰陽和諧，如鼓瑟琴然，由宜室推及宜家，則兄弟怡怡，樂由心生，施於子孫莫不皆然。夫樂者樂道也，故欲宜其家先宜其室，宜室始能宜家焉。家齊而後，始能順天之道，執天之行，大化於一邦矣。故欲治其國者，應由齊家齊心入手焉。

子曰：父母其順矣乎！

【字解】順者適心也。

【節解】夫子誦此詩而贊之曰：人能和於妻子，宜於兄弟，如此則父母其安樂之矣。然順親心，正順天心也；故曾子養曾哲，養親志也；

曾元養曾子，養親身也。養志養身，此別何啻天淵。親志者，親之所欲也，此欲非心物之慾，乃樂善之欲也。親之樂善，則從其志；親之顛倒，則諫其行。故阿意曲從，陷親不義，一不孝也。是以順親心於樂善，正所以順天心也。

子曰：鬼神之為德，其盛矣乎！

【字解】鬼：氣慾也。神非精神之謂也，故有精神者，未必然能復性也。精神用之不當，恐氣慾愈深矣！況復性乎！此神乃性之別名耳。

【節解】鬼神者，非陰陽二氣之精也。此解誤矣！鬼神落陰陽，為德安能盛哉！然神者何也？人皆有神，即性之別稱耳。性即一身之真神，落於氣象，薰陶漸染則蔽矣。如透一線光明，自覺其非，修真神，復光明。故正直之謂神，安能被陰陽所範圍。鬼者，亦性之別稱，不過被後天氣拘物蔽，濃染深厚，猶乎雲霧之蔽青天，失其光明，故彎曲之謂鬼也。鬼神之別，在覺性與迷性之分，一人身中鬼神俱焉。克念，神也；罔念，鬼也。聖人言鬼神之為德者，神具五德，鬼亦具五德，不過在微顯之判焉。聖人衷腸，乃令後世人人復性去慾也，如是天真畢露，純神無鬼矣。或問曰：既純神無鬼，聖人何言鬼神之為德乎？吾曰：非去鬼不能現神，無神之光明，何以顯出鬼之黑暗乎。聖人鬼神並稱之意，蓋為此也。我神與真理合一，大道大德安能不盛行於世乎。

視之而弗見，聽之而弗聞，體物而不可遺。

【字解】遺者棄捨也。

【節解】上節乃言身中之自神，此節乃言虛無之真神。自神曰性，真神曰理，故真神至虛至靈，大無不包，微無不入，後天凡夫肉眼係形質也，形質受神支配，安可用形色之目以視虛無之神哉！此謂先後懸殊矣。形色之耳，只能聞得後天之聲，真神無聲，故聽之而弗聞焉。真神散分萬殊，凡是形色之體物，皆具其靈明也。體物如無虛無之性，則言語舉動誰與之焉？是以世間凡具體物者皆具靈性，非獨人為然也。不過人秉其全，物秉其偏，此所以人為萬物之靈之處矣。

使天下之人，齊明盛服，以承祭祀，洋洋乎如在其上，如在其左右。

【字解】齊：則皆反。齊之為言齋也，所以齋不齊而致其齊也。明猶潔也。洋洋流動充滿之意。

【節解】此聖人用神道以設教也。聖人以虛無真神，指破人人身中自神，人能覺其自神，則虛無真神遂起敬心矣！故齊明盛服以承祭祀。齊明者，持心齋而性始圓明也。盛服乃誠於中、形於外之表現耳，以承祭祀者，乃我之自神與虛無真神結靈，真神受承，亦即我自神受承也。人人敬虛無真神，人人覺圓明自神，則洋洋乎，道風昭然，慈雲籠罩，祥雨盤桓，預兆大同之盛世矣。如是則虛無真神如在其上，如在其左右，上與左右皆連一層，簡言即在人人身中耳，人人安可不敬不畏乎。

詩曰：神之格思，不可度思，矧可射思。

【字解】詩經大雅抑篇。度：待洛反，揣測也。射：音亦，詩作斁。格：來也。矧：況也。射：厭也。思：語辭。

【節解】虛無真神之格，必由我圓明自神之感耳。故自神抱誠抱虔則可驚天動神。神之玄妙，至靈至明；神之衷心，大慈大悲。暗濟人困人危，其顯其微，乃不可用人心之有為以測度，欲測度何難？須以我之自神以揣度虛無真神也。射者厭也，虛無之神靈明所照，自神安敢生厭哉！厭則鬼至，誠則神濟，由是觀之，安可不去人心以覺自神也。

夫微之顯，誠之不可揜，如此夫！

【字解】夫：音扶。誠者真實無妄之謂。揜：藏也。

【節解】圓明之自神，微也；虛無之真神，顯也。由圓明之自神發揚廣大，率五德以實踐親民之道，俟功德圓滿，則我之自神自與虛無真神相合也。然合者，非合而為一也，乃言虛無真神之能事而我自神亦能之，此謂相合。然欲臻至理，非實踐親民之道不可。親民者，化眾也，安可得而揜乎？然不實踐親民之道，誠難由微及顯矣。

子曰：舜其大孝也與！德為聖人，尊為天子，富有四海之內；宗廟饗之，子孫保之。

【字解】與：平聲。子孫謂虞思陳胡公之屬。饗：受意也。

【節解】至聖所以極贊舜之大孝者，以其先後二孝，各盡其極也。順親心，養親身，舜之所以盡孝於後天父母也。相堯化民，啟萬民自性咸使盡孝悌之道，舜之所以盡孝於先天聖也。大舜盡極先後雙孝，故夫子極贊其大孝焉。康詰曰：惟命不于常，道善則得之，不善則失之矣。上天明命，惟有德者任之。大舜修德，以造乎至德，故天降之以大任，為萬民父母，尊為天子也。所謂富有四海者，非以普天下莫非王土；率土之濱莫非王臣為富也，乃言舜之大德普及萬民，溢出四海，猶雨露之潤禾苗焉。宗廟饗之，舜之饗先祖之靈，正所以繼先祖之德也，子孫保之，非保舜之身也，乃保全舜之大德耳。大哉舜乎！誠古今之完人也。

故大德，必得其位，必得其祿，必得其名，必得其壽。

【字解】位者代天以化民之位也。祿者衣食住皆用之於民，正受祿於天地。名者大德昭昭，萬民得所，如天地日月之名不得而得也。壽者非言色身之壽，乃言其性王，永居極樂萬古常壽也。

【節解】修德以造乎至德，天必降大任於身，居天子之位，以代天化民也。祿者，天祿也。天既降之大任為萬民父母，衣食住皆用之於民。民者，天也。民糧即天祿耳。名者，非名利之名，亦非沽名之名，此名不得而得。猶天地日月覆載照臨，大名垂世，乃自然之名也。故施大德于民，必樹大名於民，是以當世知名，後世仰名。壽者，有先後之分，舜之後天壽考誠大，然則顏子早夭，即非大德乎？吾曰：非然。後天之壽不足為壽，色身歿後，性居極樂，長昭萬古，雖天地傾盡，此性乃在，方為先天之大壽也。

故天之生物，必因其材而篤焉，故栽者培之，傾者覆之。

【字解】材：質也。篤：厚也。栽：植也。氣至而滋思為培，氣反而游散則覆。

【節解】天生我才必有用，良然。天之生我者，非只衣食居而已，乃負代天宣化之任也。自覺己性，圓明廓落，天必降之大任以教民化民，任萬民之先覺。故天之用人，必因其材而篤焉。材者，非精神外露，後天之聰明也；乃言其大德之材焉。故空有聰明而無大德，天必用之不篤；天之明命，惟有德者居之。故君受天明命，負教民化民之偉任，栽者培之，傾者覆之。換而言之，即默默中以賞善罰惡也。栽者培之何解？善者再鼓再勵，以期益修其德。傾者覆之何意？惡者，氣拘物蔽，血心用事，心台黑暗如漆，如有一線光明尚可挽轉，如始終不回心，只好覆之而已。我覆之非我覆也，乃天假我手以昭罰也。

詩曰：嘉樂君子，憲憲令德，宜民宜人，受祿于天；保佑命之，自天申之。

【字解】詩經大雅假樂篇。嘉：美也。憲：顯明也。令：善也。申者發也。

【節解】嘉樂君子者，修道樂道之君子也。既樂道必然明道，明道必然行道。憲憲者，大德保身，顯明溢外，己身德足而推行於外焉！豈不宜民宜人乎，此所謂先自覺而後覺人也。大德化民，民心咸向，身之用度於民，民糧即天祿耳。保佑命之之意，乃自佑其性，惟心物生，自性常明常昭，天始命汝以行道也。聖人自佑自性，而上天輔助保佑以匡其不逮矣。自天申之之意，乃言天之所申，正我之所修也。我不自修，天何申焉。故古人曰：命由我造，福自天申。信然。

故大德者必受命。

【字解】見前。

【節解】大德受命，信不誣也。歷觀古代聖君賢相無不如然。若舜若禹，起自庶民，尊為天子，因其先修大德，故上天始命以大任以教民化民也。湯武亦然，伐桀誅紂，以昭天公賞罰。故湯武為臣，而後居天子位者，以其有天子之大德也。桀紂之為君，不過獨夫而已，以其有天子之位而無天子之德。是以天之所重，重德不重位。故天命不常，惟有德者居之。茍失其德，非獨夫而何？獨夫之行，不足作萬民之首，故湯武伐桀誅紂，非湯武伐也，正天公假手以伐之也。然被天公假手之人，必有天子聖德，然後天公始假手也。假以誅伐，被假者，天必申以明命，以代其教民化民之任也。

子曰：無憂者，其惟文王乎！以王季為父，以武王為子；父作之，子述之。

【字解】作：修德也。述：繼德也。

【節解】大哉！文王之無憂也，先祖積德，自己修德，子孫繼德，如是焉，文王又安所憂乎？始祖后稷教民稼穡，食為民天，濟民之生，功德浩大莫可名焉！故子子孫孫皆係憲憲令德者。至武王時，大德造極，天命攸歸，故奉天明命，親率六師以順伐逆，除殘暴之紂以濟生民倒懸。蓋武王伐紂，尊為天子，乃綜合先祖之大德也。

武王纘大王、王季、文王之緒，壹戎衣而有天下，身不失天下之顯名，尊為天子，富有四海之內；宗廟饗之，子孫保之。

【字解】大：音泰，下同。纘：繼也。大王：王季之父也。緒：業也。戎衣：甲冑之屬。

【節解】后稷而後，歷代大德綿綿；至於武王乃綜合先祖之大德，以觀察當世之危運，順天之道，執天之行，身服戎衣，親率六師，以順伐逆，而誅無道之紂。其衷心在拯生民於水火，濟世界於康樂，此所謂先天下之憂而憂，後天下之樂而樂也。故承天明命，尊為天子，負教民化民之任，作萬民先覺者也。是以德溢四海，顯名咸慕，諸侯順之，萬民親之。宗廟饗之者，以其追慕先王之大德也；子孫保之者，以其保大德於常昭也。故周代盛德，古今無匹焉。是以武王伐紂之心，與后稷教民稼穡之心一也。

武王末受命，周公成文武之德，追王大王、王季，上祀先公以天子之禮。斯禮也，達乎諸侯、大夫及士、庶人。父為大夫，子為士；葬以大夫，祭以士。父為士，子為大夫；葬以士，祭以大夫。期之喪，達乎大夫；三年之喪，達乎天子；父母之喪，無貴賤一也。

【字解】追王之王去聲。末猶老也。周公：武王弟也。追：推意也。大王、王季公爵也，周公追尊為王焉。先公：組紺以上至后稷也。葬：喪禮也。期：週年也。

【節解】武王伐紂，受天明命，而居天子之位。然在受命為天子時，武王已末年矣。周公，武王弟也。成文王武王之大德，追念大王、王季及大王以上先公，以至於始祖后稷，均祀以天子之禮。此何禮也？慎終追遠一也，其慕先公之德二也。然無先祖累世積德，武王安能受天明命，以負先覺之任乎。由是觀之，先祖雖無天子之位而已有天子之德矣！此禮達乎諸侯、大夫，及士、庶民。父為大夫，子為士，葬以大夫，祭以士；父為士，子為大夫，葬以士，祭以大夫；葬者，色身之終，色身之爵，不宜越焉。人爵者，天子之封；天子之封，乃上天明命，故不能越人爵，以悖乎天子之明命也。故葬以本爵，祀以子爵，此重天子明命矣。期喪者，列叔伯也，天子位極至尊，率土之濱莫非王臣，又安能服期喪乎！故而達乎大夫而後已焉。天子為萬民父母，天子之崩，故文武百官及士、庶人，應以三年之喪，達於天子也。及其父母之喪，則無貴賤一也。故周公定禮，以昭倫常之序；禮為四維之首，無禮則人心無度，將生紊亂。故禮者，報本追遠一也，倫常定序二也。禮之體用大矣哉！

子曰：武王、周公其達孝矣乎！

【字解】見前。

【節解】夫孝者，生以順心，歿以繼德。孝子知本，故能報本；逆子弗知本，故而忘本。人不孝，其他則無取焉！武王、周公繼先王之德，順天執天以行事，故夫子極贊其孝焉。

夫孝者，善繼人之志、善述人之事者也。

【字解】繼：接續也。

【節解】武王周公之所以稱大孝者，以其能繼先王之志；不但能繼先王之志，增益發揚先王之大德，以求造乎其極也。述者，傳述也。善於傳述先王之行，益揚先王之德，此武王周公，夫子之所以稱孝之處也。

春秋，修其祖廟，陳其宗器，設其裳衣，薦其時食。

【字解】修乃修理。陳乃排列。宗器：先公之遺物也。設者擺設。裳：下衣也。衣：上衣也。薦：進獻也。

【節解】春秋修其宗廟，何不在夏冬修其宗廟乎！此何意？春秋二季，氣溫性和，先王之德如春秋之溫焉；萬民沐德，如萬物處春風然。春秋之溫，正以祀先王之德也。宗器者，先王所重也；陳其先王宗器，先王所重亦即我之所重，此所謂先王之心印於我心，心心相印矣。裳衣者，先王所服也；先王大德參天地，贊化育，所服裳衣而亦有餘澤焉。先王裳衣我不敢服之，以其我德不及先王，何敢服先王裳衣乎！故不敢服之而珍藏之，於春秋祀先王時而陳設之，以悅先王之靈，以祀先王之德也。時食者，春祀用春食，秋祀用秋食，不敢違時令也。先王乃順天者，所祀之品安敢悖乎四時哉！此所為順天之時，養天之和也。

宗廟之禮，所以序昭穆也；序爵，所以辨貴賤也；序事，所以辨賢也；旅酬下為上，所以逮賤也；燕毛，所以序齒也。

【字解】昭字為去聲。序乃次序。昭乃神主，在左邊者。穆乃神主，在右邊者。兄為昭，弟為穆，凡別尊卑，以此類推；子孫排班，亦按這定次序。爵乃官爵。辨乃分別。事乃職務。旅乃眾。酬乃報酬。逮乃到。燕乃宴會。毛乃以毛髮之色，別長幼為坐次也。齒：年數也。

【節解】宗廟中，同姓助祭之人，分左右之禮節，乃所以序昭穆之遠近也。外姓之人，按官爵分次序，乃所以分別貴賤也。有職務者，按職務分班次，乃所以分別人之賢能也。眾人互勸酒、酬答，下輩與長者敬酒，所以推恩於年幼也。祭畢宴會，按髮黑白以定坐位，所以分別年數也。

踐其位，行其禮，奏其樂；敬其所尊，愛其所親；事死如事生，事亡如事存，孝之至也。

【字解】踐猶履也。樂乃作樂。亡作歿解。

【節解】繼先王之志，踐先王之位。先王之禮，而我行焉；先王之樂，而我奏焉。蓋我深知先王修禮作樂之意也。故禮以節人，樂以和人，禮樂二字，不可得而分矣。先王所敬者，一乃上帝，二乃先公，而我敬其先王所尊；先王所愛者，一乃群臣，二乃士庶，而我愛其先王之所親。吾敬先王所尊，吾愛先王所親，正所以繼先王之志也。死者，先王之身；生者；先王之德。先王身雖歿，而先王之德猶昭昭在我耳目，所事正事先王之德焉。欲事先王之德，當何如也？不改其規，不變其度，繼先王之志，揚先王之德，如是始足以事先王也。若此則先王不死矣！事亡如事存者，與上意相同。故親在，養身順心；親歿，繼志揚德。若此，則孝之偉大始足以造乎其極也。

郊社之禮，所以事上帝也；宗廟之禮，所以祀乎其先也。明乎郊社之禮、禘嘗之義，治國其如示諸掌乎！

【字解】郊：祭天。社：祭地。上帝乃天地萬物之真宰也。禘：天子宗廟之大祭。嘗：乃一年四季之祭。秋祭名嘗，舉一季以作例也。

【節解】大哉！禮也。禮生寸心焉；寸心誠，則禮恭；寸心弗禮，則禮漫矣！郊社之禮，所以事上帝也；事上帝，正所以令人人以窮自性之大源也。上帝者，天地萬物之真宰。故一本曰理，由一本而散萬殊，分賦人身曰性。是以覺性之人，始明性之大源；既明性之大源，始能主敬存誠，盡禮於郊社矣。如性未覺，即行郊社之禮，則弗曉郊社之深意也。宗廟之禮，所以祀乎其先也；祀先者，非以虛禮祀先也，然則如何？須捫心自問：我在平日繼先王之志否？發揚先王之德否？繼先王之志，正所以自立志也；發揚先王之德，正所以自修德也。現在我之志立到何處？我之德修到何點？借祀先公之時，以告先王也，若此則始足以悅先王之靈，始足為祀先者也。郊社之禮，深研之，覺性窮理也；宗廟之禮，深研之，繼志揚德也。覺性窮理，非一人覺性窮理也，由明德而推薦親民之道焉。人人覺性，始曰窮理；一人覺性，安能謂窮理者乎！繼志揚德以教萬民，咸如之，則孝行昭著矣！如是治國，安不運諸指掌乎。

哀公問政。

【字解】哀公：魯君，名蔣。

【節解】哀公問政之意，不知問仁政也，問霸政也。蓋孔子教以文武之仁政，以希魯君修文武聖德，以作文武之君。

子曰：文、武之政，布在方策。其人存，則其政舉；其人亡，則其政息。

【字解】布乃分散。方乃木版。策乃竹版。息猶滅也。

【節解】試將政字拆而觀之，政者，正文也。何謂正文？性中具有之五德，即正文焉。但此正文，惟覺性者能之。故覺性者，率性中五德以行政，則曰仁政。迷性者，昧性中五德以行政，則曰霸政。蓋文王純德，武王大德，皆覺性以踐五德者；其為政之道，為千古之法，故孔子因之以告哀公焉。是以自覺謂之先覺，行政謂之覺後覺矣。或問曰：文武之政，具先生此論，得無太簡乎？吾笑應曰：君如不信，試將仁政之仁再看，仁者五德之首。簡言之，即自性也，如覺性以復先天賦我之仁，推及行政，始足為仁政也。茍迷自性，以昧先天賦我之仁，如此以行政，則即變仁政以為霸政矣。故文武之政，在未發前，則仁政在我自性中；既發後，則仁政布在方策矣，方策之政亦即我自性具有之政也，方策不過負先覺之任，以啟我之自覺也。是以其人存，則其政舉；其人亡，則其政息。此語乃夫子感嘆，當世無覺自性，以推行仁政者，如哀公覺自性，修文武之德，行文武之政，則即文武而已矣。古聖云：舜何人也？予何人也？有為者亦若是焉。哀公非不能也，惟不行焉，夫子之言，蓋願哀公為文武之君，魯國有西岐之風，此夫子之所深願者也。

人道敏政，地道敏樹。夫政也者，蒲盧也。

【字解】夫：音扶。敏：速也。蒲盧即蒲葦，易於生長者。

【節解】何謂人道？何謂天道？人道者，天道之初徑也；天道者，人道之造極也。無初徑安能造極乎！故人道天道，其析在此焉。文武仁政，始由人道為立身之本。然性不覺，恐人道亦難盡備矣。或問曰：先生註上節，言文武之仁政，在覺自性，在復先天大仁上，此又言仁政始由人道，何其自相矛盾也。吾曰：汝知一不知二，覺自性以復先天之仁，此內聖之功。人道者，內聖外推之初步，造乎其極，曰外王也。是以捨人道則內聖之功弗足，相距仁政則遠矣。人道者何？其宗乃孝乃悌，力行孝悌則人道備焉。如是則家齊，家齊而後國治，此相因而至者。盡其人道，推及萬民，則為政速於置郵而傳命矣。地道敏樹者，地道一氣，萬物皆生，覺自性，修人道，而推及其政者，猶地之生萬物之敏是也。故覺性本也，為政末也，本立而道生焉。如是為政豈不如蒲盧之速乎？深願為民父母者，將以迴光返照歟。

故為政在人，取人以身，修身以道，修道以仁。

【字解】見前。

【節解】是以仁政者，仍備盡人道之人而推行焉。取人以身者，言欲取人道，必須先修其身；欲修其身，必須先覺身中天道。何謂身中天道？曰自性也。克念覺性，率性中五德以實踐親民之道，此謂欲將我之身中天道臻於至理，必須代天宣化，以行大仁於天下也。不推大仁於天下，則自身之天道，不足為天道矣。

仁者，人也，親親為大；義者，宜也，尊賢為大。親親之殺，尊賢之等，禮所生也。

【字解】殺：去聲，別也。等：次序也。

【節解】仁者，先天理也；人者，後天身也。先天之仁賦於後天之身，先後合一，始曰一人。不過先天之仁落於後天，心物澎湃，隨蔽其覺矣。如慎心物於隱微，覺性圓明，則先天之仁遂露焉。親親之為大者，有二層之大也，性親真理；身親父母，先後各親其親，此親親之大矣。然性親真理者何？覺自性，修圓明，則臻至理矣！身親父母者何？順其心，養其身，則備孝道矣！以上釋親親之為大者，此大學明德之道也。義者，自性之用也。人各具性，以我性中能事，啟示人人自性，則無不宜也。人人自性皆賢也，不過受氣慾之蔽，隨失其尊嚴。故覺自性，尊性中天道以踐五德，推廣行遠，使人人各尊其賢，此所謂親民之功也。尊賢之大亦有此二層論焉，親親之殺，分親遠近也。遠近者，賢愚之分；賢者則近道，愚者則遠道矣。雖有賢愚之判，然各親其親則一也。尊賢之等者，有智賢之判焉；賢者，應以父禮師禮事之；智者不過以兄弟之禮待之而已。是以由親親尊賢之先天理，而生出後天禮也；後天之禮盡備，則仍歸先天理矣。

故君子不可以不修身；思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天。

【字解】見前。

【節解】此君子非成德之君子，乃指初入德者，必須恪奉格致之功，次第不紊，矢志作去，內聖具足，則身不修而自修矣。事親之道，前節詳載，無容重贅焉。然欲思事親，不可以不知人道，是以倫常日用莫非皆道。五恩乃人道之大者，報五恩則人道備矣。然欲盡人道，則不可以不知天道。夫天道者何？自性之天道也。然具現在時勢而論，人道盡備，不可以不知天時。古人曾云：識時務者為俊傑。天時不知，則錯失良機矣。或問曰：先生曰良機，何良機也？吾曰：斯時也，天道降世，拯救善良，指破人人身中天道，以期群性達本還原，臻無極以朝先天也。噫！如錯失良機，縱汝人道盡備，亦難登峯造極矣。我切比喻焉，如一讀書人，學問飽富，不入科場，則名難昭矣！此之謂也。

天下之達道五，所以行之者三。曰：君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者，天下之達道也；知、仁、勇三者，天下之達德也；所以行之者，一也。

【字解】知：去聲。昆作兄解。

【節解】大哉！儒旨。以庸德庸言之五倫，為天下之達道也。夫達道者，天下古今所共由之路，即書所謂五倫。孟子所謂：父子有親、君臣有義、夫婦有別、長幼有序、朋友有信是也。是以五倫誰無有焉？誰盡備焉？此所謂日常應用平庸之道，而盡備者則鮮矣。是以盡備五倫全道，則自合天道矣。天道者何？以道寓焉，世人猶未警也！夫知仁勇者，知所以知此也，仁所以體此也，勇所以強此也。三達德係由五達道所生，故道為德母，德乃道子；無道焉能生德哉！所以五達道未備，而欲行三達德者，則捨本逐末矣。然知仁勇推廣行遠之道，我切詳解焉：知者，明知也。明者何？日月之明矣！如私慾不淨盡，則天理不流行。私慾者，雲霧也；天理者，日月也。雲霧不徹底清掃，則自性不能復日月之明，我智不足為明智也。故覺性者，則明於知人；然有何憑可作證乎？子曰：若由也，不得其死然。此孔子先知之智，孟子曰：死矣盆成适。此孟子先知之智，是以明智無他巧技，惟克念覺性者能之。如恪奉格物之章以覺自性，此明智，不期其得而自得矣。此智決非工於翰墨，善於將將，將兵之智，故大智若愚如顏子然，藏璞玉以待沽，惜當世未逢其時耳。然明智保身，可以行道，猶孔孟之周遊，講仁談義，盡性能事，勞怨不避，則始足以為明智也。仁者無不愛也，然無不愛，猶未造仁之極。道德經云：天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗，不仁者，正天地聖人之大仁也。天地之生物為大仁，而伐物亦為大仁。此何理？天地生物之為大仁者，人人曉之，復何言哉！伐物之為大仁者，我切比喻焉：如五穀然，秋收之以待春生；如秋不收，則五穀靡爛於田，來春將何生焉？故秋收之，內蘊春生也。伐物者，正所以成物也。由是觀之，天地伐物，豈不亦曰大仁乎。嗚呼！具整個大元會來論，斯時正未會大秋也，與五穀之秋收同理。或問曰：先生言伐之，正所以成之。然則罹劫者莫非即成之者乎。吾搖手曰：大非然！大非然！天公之所以降劫者，乃警世俗；人心不古之士速於回心向善，捷登道岸，廣建聖業，然後始為成也。天雖降劫，然不欲人罹劫。劫者，乃上天促人向道之具，世人弗識天公之意，不改過以自新，正如五穀之不實者，來春種已絕矣！又安能成乎。蓋天地伐物之為大仁者，乃指植物而言，如以天時論，伐物者劫也，降劫以警世，促人向道，此非天公之大仁者何？世人弗識，何勝浩嘆！勇者，非匹夫之勇，如文王一怒而安天下之民，此勇之大也。夫勇者，恨人人不覺性，恨世界不清平，深究源弊，乃道之不行，道之不明之咎。然人能弘道，非道弘人。明此理，則捨己以拯萬民，克己以覺群性；如湯武伐桀誅紂。孔孟亂世周遊，皆大勇也。是以三達德為用，五達道為體；體用兼備，仍歸於一理矣。

或生而知之，或學而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉強而行之，及其成功，一也。

【字解】強：上聲。困乃困苦。

【節解】蓋世俗人人理想中，皆謂聖人天生焉，凡夫安能作聖哉！聖人此節之意，乃破除天下萬世之疑案也。生而知之者固有，然罕焉。學而知之，及困而知之者，則庶矣。然此三等則分三乘，及其專心致志，以力求其知，不過有利鈍之別，及其知之，一也。如宗聖，夫子稱魯，然其二六時中念念在道，久之則豁然矣。是以宗聖續心法，衍道脈，列四聖，與夫子同享俎豆馨香於萬古也。如子張聰慧，而列賢人之班，此何故？在心專與心漫之析也。今切以理氣象三層寓之，生而知之者，如心不專，則由理落氣矣；學而知之者，如心不專，則由氣落象矣；困而知之者，如心不專，則由象落獄矣。偉哉！心之專也，生知之、學知之、困知之，其資質雖不同，如恪奉格物之章，以慎心物於隱微，及其復其良知則一也。安而行之者，乃一生無乖舛之事，無顛沛之險，安然行道以求至乎其極也。利而行之者，感覺行道，與後天之利有所補助，此順考焉！終則遭逆境，遭逆境則生怨尤矣。如始認有利益以行道，漸覺真理，則利己之心蕩然無形，而實踐親民之功，以求至乎其極也。勉而行之者，或受世俗刺激，知紅塵乃苦海，名利係枷鎖，返心向道，識破富貴虛幻，自勉自勵以實踐親民之功，以求至乎其極也。此三等行道者，雖各有不同之處，然始終如一，及其道成則一也。試觀上段知字，下段行字，始明瞭知行不能分焉。故心無真知則身無真行，無真知、無真行，此造浩劫之源耳。嗚呼！時屆末運，三教各失其真，儒教子弟有空談綱常，而不實踐者；有口頭談綱常而行盡違者；有借經書以作富貴之階梯者；有讀書明禮而與人搬弄是非者；有借經書以飾過者；有借經書以作護身符者；有借經書號召志士，以作自己爪牙者；有借經書之言，作刀筆之資以陷人者；蓋夫種種，不勝枚舉，總言皆儒教之罪人也。佛教弟子，有借佛地作衣食之具者；有借佛地，以肆其淫者；有借佛地以遁跡而不深究佛旨者；有借化緣之名而心別有所注以陷人者；有借佛地以作養神延壽之所者；有借佛編曲以敲打念唱者，蓋夫種種，不勝枚舉，總言皆佛教之罪人也。道教弟子，有空枯坐而不覺其真者；有不明道旨，以氣功煉就泥丸，自詡為金丹者；有借道觀以隱身遁跡者；有借道觀以為衣食之具者；有借道觀以肆淫，自誤誤人者；有唱道曲以作街頭之乞，以失道雅者；有借幾日不食，幾日不飲，自為其道功者，蓋夫種種，不勝枚舉，總言皆道教之罪人也。

子曰：好學近乎知，力行近乎仁，知恥近乎勇。

【字解】子曰：二字衍文。好學近乎知：知、好，並去聲。恥：羞慚也。

【節解】好學近乎知，學何哉？學格致之功，以修內聖。內聖之功學之、作之，以期良知復焉。力行近乎仁，行何哉？行性中所具之五德

也。力行五德，五德之首即仁，其下義禮智信四德，由仁生焉，生於仁而終歸於仁矣！知恥近乎勇，恥何哉？天下之人，莫非同胞也，萬民迷性，則我自恥，天職未盡也。故聖人臨淵履薄，戰兢以自持，恐其天職未盡，恥於上天明命。乃一車兩馬，周遊列國，講道德、說仁義，凡四十餘載以盡天職耳。故知恥者，以天下之心為心，不知恥者，以個人之心為心耳。

知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則知所以治天下國家矣。

【字解】斯作此解。餘見前。

【節解】三者知仁勇也，前節註之詳矣！無容重述焉，能知此三者，盡範我之一身，安可身不修乎？修身曰立本，故本立而道生焉！曩昔堯舜垂拱，無為而治天下，治人者非治人身也，化人心，覺人性也。心不化，性不覺，而空治其身，則離道遠矣。化人之心、覺人之性，故能治天下國家矣。

凡為天下國家有九經，曰：修身也，尊賢也，親親也，敬大臣也，體羣臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。

【字解】經：常也。體：謂以我本身處他那境況之心來體諒他。群：眾也。子：如父母之愛其子也。來：招也。柔：撫也。懷者使彼懷德畏威也。

【節解】經者徑也，人人必由之路，凡為天下國家有九經，曰何獨九經乎？九者數之極，九者陽之首，九者理之分化也。故由一至九者，乃數之始終焉！修身者，一本也；身中乃小天地，假濃雲毒霾而不清掃，則蔓延滋生，光明小天地而為黑暗小乾坤矣！故君子先修身也，修身立本，以匡天下；其下八經，皆由修身一本所生矣！如身不修，則其下八經難作，其下八經之道，終歸結於修身一本。雖名曰九經，其實則一經。按數論之，乃一生二，二生三，三三見九，九九歸一也。尊賢者，前節已註之矣。其人覺性於內，賢德溢外，我尊其人之賢，則我效之以覺自性之賢也。親親者，前節已註。即親先後之親，慎終追遠以報先後之大恩也。大臣者，何可敬焉？一身之大臣曰心，故心向道，則性君得位，可希聖希賢；心趨邪，則性君失位，乃作奸作惡。噫！由是觀之，心可敬亦可畏耳，流芳百世者，當年作事心也；遺臭萬年者，當年作事亦心也。故身中之大臣，敬則向善，縱則趨惡矣！國之大臣曰相，相天子為政理民，引君以道，克君心非，如舜之相堯、禹之相舜；夫舜禹之為相者，相君心也。君臣心心相印，則天下雍雍，萬民樸樸，故仁政無他巧技，不過以自性覺群性而已矣。故得賢相，而天子上體天道，下察民隱；不得賢相，則天子耳蔽目矇矣。相之輔君，猶心之輔性也；故敬大臣者，敬賢相，非敬不賢相也。大臣以下即群臣焉，天子者，一太極也；左右相者，兩儀也；群臣者，八卦之變象也；萬民者，即卦爻之生生不盡之數矣。蓋夫群臣者，忠奸賢愚，各自不同，在君自性之覺察耳。體群臣之賢者，嘉群臣之患者，除群臣之奸者，屏群臣之愚者，如是則朝綱自整矣。子庶民者，乃以子道視民也。或問曰：君乃天之子，萬民亦天之子，君民皆天之子也，君何以子道視民乎？吾曰：非然。天子承天明命，順天之道，執天之行。蓋天子者，即天公之代表；君以子道視民者，乃天以子道視民也；民以親道事君者，乃以親道以視天也。夫君以子道視民曰慈，夫慈者，非表面也，君之慈民，其心發於自性，乃以君王一人之性慈，以覺萬民之性慈，如此者，始曰大慈也。百工之來者，非營利以來也，乃慕德以來也；百工之來，則實業振興，實業振興則出產豐富，出產豐富則貨美價廉，貨美價廉則生意貿貿，生意貿貿則財流源遠，百工來之，士民效之，一國豈不富強康樂者乎。柔遠人，則天下之旅皆悅而願出於其途矣。懷諸侯者，大德感之，大威制之，德威兼備，則諸侯自懷德畏威也。

修身，則道立；尊賢，則不惑；親親，則諸父昆弟不怨；敬大臣，則不眩；體羣臣，則士之報禮重；子庶民，則百姓勸；來百工，則財用足；柔遠人，則四方歸之；懷諸侯，則天下畏之。

【字解】惑乃迷惑。諸父乃伯叔。眩乃昏迷。勸乃勸化。

【節解】修身曰立本，本立而道生焉。尊其人，覺性於內，賢德溢外，則我效之，恪奉格致之功，自性乃不受物慾所惑也。親其先後之親，報先後親恩，本也。復以親親之道以事諸父，友諸昆弟，則無怨尤矣。敬心則性明，敬相則國治，信任專一，則又何昏迷乎！體忠除奸，量質取用，使群臣各盡其才，各制其宜，則士子仰德，咸知禮義之為重也。君之慈係由性中所發，以自性之宏慈啟萬民之性慈，而君以道待民，則民以親親君也。百姓勸者，具先後解之，姓者，後天也；性者，先天也。萬民互相勸善，則百姓之自性同歸於無極而後已焉。來百工以振興實業，則財自足用也。柔遠人者，以柔和溫讓之德，以撫天下之旅，則四方之心歸之。大德大威，感之制之，則諸侯懷德畏威，天下莫不畏服也。

齊明盛服，非禮不動，所以修身也；去讒遠色，賤貨而貴德，所以勸賢也；尊其位，重其祿，同其好惡，所以勸親親也；官盛任使，所以勸大臣也；忠信重祿，所以勸士也；時使薄斂，所以勸百姓也；日省月試，既稟稱事，所以勸百工也；送往迎來，嘉善而矜不能，所以柔遠人也；繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。

【字解】齊：側皆反。去：上聲，遠、好、惡、斂並去聲。既：許氣反。稟：彼錦力錦二反。稱：去聲。朝：音潮。字解已解於節解矣。

【節解】齊者，心齋也。何謂心齋？慎心物、遏意惡，心源得覓，此曰心齋。明者，性明也。自性圓明，被心物意惡所蔽，遂失其皓矣。故心齋則性明，齋明二字，簡言之，即覓心覺性也。盛服者，乃端正其服，尊嚴其貌，非禮不動也。心齋性明，從容中道，非禮之事乃心物意惡之滋，又安能動乎？如此則所以修身以立本也。去讒遠色，賤貨而重德。按一身來論：讒色者，心物也；貨者，身質也；德者，心源也；是以慎心物，賤質身，覓心源，如是始足以勸自性也。或問曰：先生前註，以性比聖，今何又以性比賢乎？吾曰：萬物皆備自性，聖賢愚自性密焉，故慎心物曰覺性，驅身物曰覓心，執象質曰生意。性聖性賢者，在人之自覓，聖賢以寓之，不過作自性之代名耳！何足問焉？如推於外，即是去小人之讒，遠妖嬈之色；輕賤財貨，貴重道德；如是則賢人在朝，以勸未來之賢也。尊其位，重其祿，同其好惡，所以勸親親也。乃言先後雙親，各盡其子道之人，在上者應推尊其位。重厚其祿，同其好惡，此所以勸勉未親親者；至於親親之道，前註詳矣！無容重述，推於親族之間亦然。官盛任使，所以勸大臣也，具身內言，大臣者，曰心。心正則意誠，意誠則身修矣。意身者，由心之任使也！推外言，大臣之屬者眾，足以任用，借此推仁政，如是則所以勸勉大臣也。忠信重祿，所以勸士也，具身內言，士者，意與身也。性君忠信以視之。厚祿者，厚德也；厚德以結之，始足以勸意身也；推外言，待之以忠信，祿之以厚重，如此則所以勸勉群士也。使民以時，薄斂賦稅，萬民足衣足食，有暇以修禮義；禮義備，則離覺性不遠矣！此所以勸勉百姓也。百工之來，則實業振興，應以日日省察，月月考試，與彼以糧，稱彼以事，此所以勸勉百工也。送往迎來，禮也；嘉善而矜不能者，仁也；如此則所以安撫遠方之人焉。接續已絕之世系，興起已廢之國都；平治亂者，扶持危者；朝見聘問皆以定時，厚其所往而薄其所來，如此則所以懷諸侯也。

凡為天下國家有九經，所以行之者，一也。

【字解】見前。

【節解】九九歸一，數之循環；九經數之終，一理數之源，故九經之道，始於一理。一理者何？真空虛無至靜理域也。一理生九，九則息息不盡矣。推及一人，則即格致誠正之道，推及天下國家，則即修齊治平之路也。故成德君子，識破一理生化，活潑圓通，莫不制宜。理之運用，近則修身一本，外推九經，九經終歸一本也，一本造極之於理而後已焉。

凡事豫則立，不豫則廢；言前定，則不跲；事前定，則不困；行前定，則不疚；道前定，則不窮。

【字解】跲：其劫反。行：去聲。豫乃預備。跲乃口吃難言之意。疚：病也。窮：盡也。

【節解】凡事豫則立，不豫則廢，須向身內覓焉。豫者，預先修性；欲預先修性，必將後天傳染之性克除，先天本然之性始能圓明。是以自性復初，推及於用，則凡事無不立也。如傳染未克，本然未復，性未預修圓明，推及於用，則凡事無不廢也。言前定，則不跲者；言者，非高談雄辯之言也。故聖人曰：有言者未必有德。曩昔堯舜立身行道，以不言化萬民，以無為而治天下。故言之前定曰德，如性未復，則五常之德難顯也。是以聖人覺性而後，天下後世尊之師之，一言而為天下後世法，一行而為天下後世則；言行皆可作天下後世之前定也。如是以身作言，則又有何跲矣。事者，以天下之事為事也，大道大德為事也。簡言，即以親民之用為事，則又有何困矣。前言者，親民為事之前也，親民為事之前，曰明德。明德復明，大理圓通，縱處造次、顛沛；自認、為應、為定，以真理而移數運，則變困難為安祥矣。蓋此種種，此聖人所以令人追本故也。行前定者，何也？曰修身。修身前定何也？曰覺性。是以聖人覺性、修身，受天明命，行道以化天下，明道以復群性，始修身，推用於行道也。本立固矣，則仰不愧天，俯不怍人，如是則心中又安有疚病也。道前定者，道生天地，育萬物，道有何前定也？道誠至極，無復加焉！然在天為真空至靜理，垂降世間以拯萬民，天道係由理天而降矣。故道與理，乃一而二，二而一也。是以修道之人先須理窮，窮理方能盡性，盡性則大化無窮矣。

在下位，不獲乎上，民不可得而治矣；獲乎上有道，不信乎朋友，不獲乎上矣；信乎朋友有道，不順乎親，不信乎朋友矣；順乎親有道，反諸身不誠，不順乎親矣；誠身有道，不明乎善，不誠乎身矣。

【字解】獲：得也。

【節解】在下位不獲乎上，民不可得而治也。此言在下位者，心未正、身未修、忠信未立，故不得上者之信仰，即不獲乎上心，則不可以治民也。然獲乎上有道，不信乎朋友，不獲乎上矣。或問曰：信乎朋友即可以獲上心乎？吾曰：然。何知其然也？信者，五常之根，自性不復，則五常不顯，五常不顯，大信又安所立乎？總言，首須覺性，率五常以行道，則大信昭著矣。信者，四德之中，通四端，兼萬善，此信一立，四德備矣！如是又安能不獲其上心乎。信乎朋友有道，不順乎親，不信乎朋友矣。上段言：性不復則信不立。大信，性中所具；順親之道亦性中所具也。是以順親心、養親身；如是則順親之道備矣。夫孝者，八德之首。孝為體，其下為用。順乎親者，未有不信乎朋友矣。順乎親有道，反諸身不誠，不順乎親矣。夫事親者，真誠也。故貧賤以事親，菽水承歡以悅親心，此所以順親之至誠，而不在富貴貧賤焉。是以欲順乎親，必先自省與否！夫至誠者，始終如一也。如無至誠，則順親之道，深恐有始而無終矣。誠身有道，不明乎善，不誠乎身矣。善者，性善也。性本純善，不過受氣物所蔽，遂失真矣。如恪奉格致之功，以復其良知，至誠始能立定也。至誠立定，始曰真知；有真知始能真行也。嗟乎！至聖千言萬語，以覺性為宗，故克明性善者，本也；性善復明，則至誠常昭；至誠常昭，則順親之道，方能始終不改初志而如一焉。故順乎親之人，已經明德復、五常顯，安有不信乎朋友之說。大信昭著，四德遂備，未有不獲乎其上心也。總言，本立而道生，體固而用並焉。

誠者，天之道也；誠之者，人之道也。誠者，不勉而中，不思而得，從容中道，聖人也！誠之者，擇善而固執之者也。

【字解】中：並去聲。從：七容反。從容者出乎自然之意也。固執者堅持抱定也。誠者自性所發之至誠也。誠之者乃收心猿、縛意馬，恒心立定，人心所發之誠也。故自性所發之至誠者，天之道也；人心所發之誠者，人之道也。

【節解】自性所發之誠，則從容不迫，順乎自然，無過無不及，適乎中庸之大道。若非覺性者，安能到此也？人心所發之誠，深恐忽作忽輟，如其恒心立定，效復聖之擇一善則拳拳服膺之功。如是由人心之誠恒，亦可漸趨於自性之至誠，及其登峯造極一也。

博學之，審問之，慎思之，明辨之，篤行之。

【字解】博者寬廣也。審者考察也。慎者小心翼翼也。辨者分解也。篤者誠實也。

【節解】此五者乃修性之階梯也。首曰博學：夫博學者，非所以博覽群書也，然既非博覽群書，何以稱其博學乎？夫學者，三綱五常之學也；夫博者，依照綱常真理實地力行；修己身，推於四海，始為博也。然欲學綱常，修己身，以綱常真理博推於四海，必須先審問焉！何曰審問？即確實考察綱常真理何在？考察精詳，然後問己之志否堅？問己之行否力也？然欲審察問己，必須加以慎思，何曰慎思？即謹慎思想，以分綱常之大、綱常之小也。我切借關帝當年之史，以解綱常之大小焉！蓋關帝當年之在魏時，而身不殉國，即謂不忠乎！兄弟拆散即謂不義乎！吾曰：非然。蓋關帝之身不殉國者，以其重任未卸也；重任未卸雖欲殉國，豈可得乎？故從權以在魏者，正其凜凜之大忠也。如其當時殉國，而不顧全一身重任，則即謂之小忠矣。兄弟拆散，乃不得已也！然而身雖在魏，心隨其兄，不以新恩而忘舊義，卒然報恩以去，此所謂富貴虛榮不足以遷搖其心也，昭昭大義，真無以復加其上矣。如其當時殉國，兄弟中途違盟，而不顧全漢室存亡，則謂之小義也。故綱常之大小不可不明辨焉！明辨而後，始能篤行，以捨其小而取其大也。夫行不篤，仍係未明辨清楚，仍係未慎思精詳，仍係未審問確實，仍係未博學廣大。如其以上四條，各適中道，則未有行之不篤也。

有弗學，學之弗能弗措也；有弗問，問之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，己百之；人十能之，己千之。

【字解】措者捨也。

【節解】此節緊承上文，是以有志於聖功者，須先恒心立定，求其徹始徹終而後已焉。故不學則已，學則認真，不能認識真偽，不可中途割捨而弗學也。問者，好問也。舜好問，而好察邇言，故孔子稱其大知焉。須知學問者，即是求其所以好問也，凡天下之事，皆我所知，然一人智慧有限，必須好問增智，以匡不逮。故不問則已，如問不求真知，不可中途割捨而弗問也。思者，何也？思聖賢之道，思三王之政，思而弗得，與不思同；故不思則已，思須求其所得，如思無所得，則不可中途割捨而弗思也。理不辨不明，道不研不深，此辨先向身內覓焉！理與慾辨，孰邪孰正，孰真孰偽，自須分辨清明，而後理純慾消矣。然身外之辨者，如一物一事，真理寓焉。爾我分辨，互相問難，終結真理明洞而後已焉。故不辨則已，如分辨，真理未明，不可中途割捨而弗辨也。是以學、問、思、辨皆能次第作去，則心無疑矣。斷疑信自生焉；大信立定後，則篤實力行而不息也。所以行之不篤者，仍係學未真，問未知，思未得，辨未明也。故不行則已，行不篤誠確實，不可中途割捨而弗行也。果如是焉，縱天資不敏，靈機稍鈍，只要誠、恒、堅三字抱定，人一能之，己百之；人十能之，己千之，及其成功，一也。

果能此道矣，雖愚必明，雖柔必強。

【字解】果者一定也。明者擇善之功。強者固執之效。

【節解】愚者，非性愚也。不過受後天傳染，遂失其先天本然矣。果能依照此道，專心精一則撥氣慾之愚暗，以顯露自性之極大光明也。柔者，非性柔也，乃心無真知，故行之不力，以致幽柔不毅也。果能依照此道，則心有真知矣！有真知而後，心具真行焉。如是則轉幽柔為強毅矣。

自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。

【字解】教：被聖化也。

【節解】誠哉！天地也。是以四時行焉，百物生焉，歷千秋萬古而不變其度，此所謂至誠不息矣。欲效天地之至誠者，則必先立至恒之心，欲立至恒之心，必須先固至堅之念，如是則始足以效天地之至誠也。至誠不息，以恪奉格致之功，則自性復其圓明矣。孔孟乃誠則明者，由明德之體而外推親民之用。故抱悲天憫人之洪願，以濟生民之倒懸，歷盡諸艱，不屈不撓，乃發自性之至誠，外推於親民之用，故能堅苦奮鬪，以覺後覺也。明則誠者，乃受聖之教，心源明洞，然後誠心立定，以期覺自性也。誠則明者，聖也；明則誠者，賢也。或問曰：誠則明，明則誠，不過一翻一覆而已，而從何點以判聖賢乎？吾曰：誠則明之明者，乃自性圓明之明也。故效天地至誠，克念作聖，以圓明自性也，此非聖而何？明則誠之明者，乃明心之明也；明心者，驅身物於昭著也，明心而後，則誠立定。然心者，有動有靜，深恐有轉移之虞，此非賢而何？然賢者，始終抱誠，以明其心，則以漸趨於覺性矣！及其登峯造極一也。

唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可與天地參矣。

【字解】盡乃達到極點之意。贊：猶助也。化乃變化。參作齊解。

【節解】大哉！至誠之道也。惟能效天地之至誠，以覺自性於圓明者，則能盡性中之能事也。然性中有何能事？曰五常，率自性五常，以外推親民之用，此謂自性之能事矣。故自覺而後覺人，惟能覺自性，所以能覺群性，以盡人人自性之能事也。是以能盡人之性，則能盡物之性；物者有生息之萬物也，萬物形與我殊，而理則一也。所謂盡物性者，即順物之性，以盡其所能也。如是則天地得位，萬物得育，人物各盡其性矣。然物何以盡性？猶犬馬以供人使，順其性以盡其能，而不強其性者，此謂盡物之能事矣。然何謂順物之性？何謂強物之性？如駝負百鈞，蟻負一粒；駝與蟻之所負雖懸殊，而其盡性之所能則一也。強物之性者，如殺萬物以恣口腹者，乃強物之性也。天生萬物以代人赴勞，供人所使，非令人以恣口腹也。然物性之所能事，亦非作人人口腹物也。故殺萬物以恣口腹者，則謂強物之性矣。順物性以盡其能事，曰大化之道也；強物性以作口腹之物者，曰大惡昭著也；世人宜注意此點為要。是以覺自性以盡自性之能，而外推親民，以覺人人之自性，使人人盡其自性之能事。如是則大化時雨，萬物各得盡其性矣！此天地之中和正氣也。致天地之中和，則可以贊助天地之化育；可以贊助天地之化育，則我位列三才之一；大化之德，可配天地焉。如此則可以與天地同齊，日月同明，四時同序，鬼神同吉凶也。雖天地傾陷，而我自性常存而不歿也，則與無極真理合而為一矣。

其次致曲，曲能有誠；誠則形，形則著，著則明，明則動，動則變，變則化；唯天下至誠為能化。

【字解】其次：通大賢以下，凡誠有未至者而言也。致：推致也。曲：一偏也。形者積中而發外。著者顯然彰著也。明者光輝發越之盛也。動者誠能動物。變者物從而變。化則有不知其所以然者。

【節解】既不能效天地至誠之人，只要推盡曲折之功，博學、審問、慎思、明辨、篤行，專一精誠後，久之則誠於中，形於外，益修則顯然昭著矣。如是則自性圓明；自性圓明，則活潑流動，氣象萬千，生生變變，猶神龍之不可測，由變而進及於化。孟子曰：大而化之之謂聖。此之謂也。故唯天下至誠者，為能化，如其次者，按照曲折功夫以養其至誠，及其以上功夫逐步走到，至變而化，復能推化於外，以實踐親民聖功，則與聖人大化同矣。

至誠之道，可以前知：國家將興，必有禎祥；國家將亡，必有妖孽；見乎蓍龜，動乎四體。禍福將至，善，必先知之；不善，必先知之；故至誠如神。

【字解】見：音現。禎乃吉。祥乃瑞，皆福之兆。妖乃厲。孽乃魅，皆禍之機。蓍所以筮。龜所以卜。神者聖而不可知之之謂也。

【節解】惟其能效天地之至誠，本乎至誠之道，以覺自性者。自性圓明，而臻於理，如是則我所秉者理也；人間禍福者數也，以理而推及其數，安能不明察秋毫之末乎。故天降禍福，我預知之，國家興衰者數也，數之所定，非大德大善之人不足以挽轉數運也。國家將興，天必預兆禎祥；如鳳鳴岐山，天誕聖主是也。國家將亡，必有妖孽；如妲己惑殷、褒似惑周、驪姬惑晉是也。祥瑞妖孽皆天降之，我具至誠與天地同齊，禍福之伏機，則預知而無遺也。是以禎祥妖孽，必借物以警世。蓍龜者，是皆靈物也。故吉凶休咎，見乎其間矣。四體者，君王之一身也；國之將興，聖君一身之大德溢外，禎吉祥瑞現於一身；國之將亡，暴君一身殘惡表外，妖厲孽魅亦現於一身。夫此者，皆極隱極微之事，非至誠之人不能預知之，以其洞察隱微也，是以至誠如神明焉。

誠者，自成也；而道，自道也。

【字解】道也之道音導。

【節解】是以至誠者，所以自成其性也。道者五常之德，五常之德，身須率而行之，始足以為道也。

誠者，物之終始；不誠，無物。是故君子誠之為貴。

【字解】見前。

【節解】天地惟以至誠不息，所以四時行而百物生。物之始，生之長之，皆天地至誠所致；物之終，收之縮之，亦皆天地至誠所致，如天地無至誠則無物矣。是以成德君子，其所以成自德者，乃以誠為貴也，如不以誠為貴，則安能曰成德乎。

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。

【字解】知：去聲。措者施也。

【節解】夫至誠之道，非自成己以獨善其身也，乃由自成而後，以兼善天下也。成己者仁也，夫仁者，乃性之別名；簡言：即覺自性矣！成物者，乃普照我自性之大智慧，以覺群性也。是以成己成物，皆我自性五常之德所應盡之本職耳。然外曰成物，內曰成己，其道一也。因其內外之道，皆係由至靜空洞真理所生，所以措施因時、因地、因人而制宜焉。

故至誠無息。

【字解】息：止也。

【節解】或問曰：至誠無息者，即不死不休乎？吾曰：非然。如君言不死不休，則死即休矣。夫至誠之道，在人生時，成己成物，皆所用以至誠之道也。在人死後，身死性未死；此身死，此性仍存至誠，以昭昭天地之間。天地傾陷，仍以至誠與無極真理相合，同垂萬古不朽也。

不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。

【字解】徵者推外而有實驗也。悠：長也。悠遠者時間性也。高明博厚者乃天地之本體也。

【節解】至誠不息，始終不渝，則所以長久，所謂天長地久是也。久之則有徵驗，曰何徵驗耳？一者，自身中正。二者，自性圓明；此即至誠之徵驗也。有此徵驗後，則必愈悠久遠博矣！悠久遠博，則大德可配地之厚博，大道可配天之高明矣。

博厚所以載物也，高明所以覆物也，悠久所以成物也。

【字解】載者種之生之也。覆者長之育之也。

【節解】惟其地能寬博厚重，所以種之生之以載物也。惟其天能高大光明，所以長之育之以覆物也。惟其天地之悠遠長久，至誠不息，所以能成全萬物也。

博厚配地，高明配天，悠久無疆。

【字解】配乃合德。疆乃邊界。

【節解】道德經云：人法地，地法天，天法道，道法自然。人法地者，效法地之寬博厚重，以自修其博厚之德，故可以配地也。既修其至德以凝至道，則可以配高明之天矣。人列三才之一，故能法天象地；然欲造此步，必須悠久無疆也。欲悠久無疆，必須先立恒心，何謂恒心？堅念是也。何謂悠久無疆？至誠不息是也。是以至誠之道，作至極峯，則欲何而何。是以欲聖而聖，欲佛而佛，欲仙而仙矣！無量無邊，莫可限制也。

如此者，不見而章，不動而變，無為而成。

【字解】見：音現。章乃彰明昭著也。

【節解】如此者，則不期其表現而自彰明，不期其動作而自變化，不用自己作為，而能成人成物矣。何故？乃大化之效耳。猶文王之純德，諸侯不教而慕，此乃被其大化之效也。蓋天下之民亦不治而慕，此亦被其大化之所效也。夫西岐之臣庶所被者，德也；諸侯以及其臣庶所被者，化也。是以文王無為，而諸侯響應，人必效順。卒至武王，以繼先王之純德，而己益修其大德。故奉天昭罰，以誅無道之紂，而受天明命，尊為天子，富有四海，以成萬世聖基，此無為而成也。

天地之道，可一言而盡也，為物不貳，則其生物不測。

【字解】貳乃兩樣。測乃測量。

【節解】是以天地生物之道，可一言而盡也，何一言？曰：誠。蓋天地之物，原無二理。我切比喻焉：種瓜得瓜，種豆得豆，植何結何，大誠不欺也！故一誠包天地之道，一誠可以生生化化，而不可測度也。夫人效天地之至誠，至變而化亦與天地生物之理，而不可測度一也。

天地之道；博也，厚也，高也，明也，悠也，久也。

【字解】見前。

【節解】此乃總結以上之意。夫天地之道，寬博也、厚重也、高大也、光明也，不外悠遠長久一個無疆之誠，而能大道大德，以求至乎其極也。由是觀之，誠之偉用大矣哉！夫天地生物之大道至乎其德，而歸於天道矣！簡言，即天傾地盡，而仍歸於真理也。

今夫天，斯昭昭之多，及其無窮也，日月星辰繫焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華嶽而不重，振河海而不洩，萬物載焉。今夫山，一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉蛟龍魚生焉，貨財殖焉。

【字解】夫：音扶。華、藏並去聲。卷：平聲。勺：市若反。昭昭乃不大之光明也。辰乃星之位次。繫者懸也。撮者指攝也。振者收也。洩者漏也。卷者一點也。勺乃盛水具也。黿乃有甲之大鼈也。鼉乃形魚之水蟲。蛟類龍質也。龍乃水族之長，飛騰變化，天淵兩在也。殖者生長也。

【節解】人坐井中，仰觀高明之天，不過斯昭昭之多。及其飛躍井外，則溢然觀天之無窮，日月星辰繫焉，萬物覆焉。在坐氣象之井際，仰觀高明之天，不過昭昭微明耳。人坐井中，俯視博厚之地，不過一撮土之多。及其飛躍井外，則浡然窮地之博厚，載華嶽而不重，振河海而不洩，萬物載焉。在坐氣象之井際，俯視博厚之地，不過撮撮微土耳。人坐井中，想像巍巍之山，不過一卷石之多。及其飛躍井外，則浡然知其廣大，草木生之，禽獸居之，寶藏興焉。坐在氣象之井際，想像巍巍之山，不過一卷石之多也。人坐井中，想像淵淵之水，不過一勺之多。及其飛躍井外，則浡然知其不測，黿、鼉、蛟、龍、魚、鼈生焉，貨財殖焉。在坐氣象之井際，想像淵淵之水，不過一勺之多也。夫井者，何也？人稟氣象之質，以蔽先天之性，性微氣顯，則自性如坐井中，觀天視地，想像山水，不能窮其廣大，此皆受氣象所蔽而致也。如其幡然覺悟，將稟氣以及物慾之象質一概掃除，則自性顯露，而出氣象之井矣。如是天地山水皆能窮其廣大，以求造乎其極也。由是觀之，氣象之害性，真令人毛骨悚然，安可不痛格遠離，以復自性之圓明堂皇乎。此從人身性物而論，乃如是焉。我還有段理論以質高明，知我罪我，任其君評矣！天地山水，人身具焉！或問曰：如君言，天地山水人身中具，敢問在何處也？吾笑應曰：氣稟物慾，痛格遠離，以復自性，性與理合，乃自天也。自覓心源，心能生物亦能收物，求其收物於無形，與性相合，乃自地也。身中之山何在？老仙註此，不敢洩焉！願天下有緣之子，勿失良機，速求至道，以求身中之山，而自性可登山以遠眺矣。身中之水何在？曰即身也，然一身比水，得勿比之勉強乎？吾曰：非然。水者，源遠流長也，此身行道有恒存誠，如淵淵之水，孳孳邁進，則自性無不覺，天道無不宏也。夫道者，借身以行也，猶慈航泛泛於水上矣。

詩云：維天之命，於穆不已。蓋曰天之所以為天也。於乎不顯，文王之德之純。蓋曰文王之所以為文也，純亦不已。

【字解】詩經周頌維天之命篇。於：音烏。乎：音呼。於乃歎辭也，在此作贊歎解。穆者深遠也，極言顯明之意。純：專一也。

【節解】維天之明命，深遠而不息，明命以任，為萬民牧。被任者，受天明命，以覺群性於圓明也。蓋曰：天之所以為天也，不怒而人心知懼，生物而大德不居。嗚呼！大德不期其顯而自顯矣，故天不言，地不語，報應循環，絲毫不爽。古今忠奸皆由天判焉。夫文王之純德，精而不雜，純德即至德無以加乎其上也。蓋曰文王之所以為文也。夫文者，天經地緯，繼天立極之綱常也。是以文王三綱盡，五常備，為千古之大文。而修聖德以造其極，與空洞真理合而為一而後已焉。是以人列三才之中，上可法天，下可效地。古人云：世間難得者人身也。既得人身，不渡自性，與不得同，文王亦人也，予亦人也，何其大道大德不及文王萬一乎！其因焉在？在空知而不實行之故也。嗚呼！世人明知覺自性，率五常以力行不息可造聖域，然空談萬言而無一行，此乃世人之極大通病。深望同胞，既得人身，不可不渡此身也。何曰渡此身？恪奉格致之功，自覺自性，則我一身正，率自性五常之德以實踐親民之功，不遺餘力，以建聖業，則道成天上，名留人間矣。如是庶幾不負得此一身耳！囑之，盼之，翹立之高矚矣。

大哉！聖人之道。

【字解】見前。

【節解】至極無以復加，大無不包，微無不入之聖人大道也。

洋洋乎，發育萬物，峻極于天。

【字解】峻作高大解。

【節解】夫聖人之道，其大莫名，波羅流動，充塞於兩大之間，發育萬物，猶春風之鼓蕩也。使物性各盡其極，群迷各覺其性，其峻大之德，真可與天地同齊而純一無二焉。

優優大哉！禮儀三百，威儀三千。

【字解】優優充足有餘之意。禮儀：經禮也。威儀：曲禮也。

【節解】吾昔不明道德之源，禮樂之歸，其源頭何點？歸宿何處也？自得至道後，始徹底明曉焉！夫道德之源者，簡言：即道乃德之源也。禮樂之歸者，簡言：即禮乃樂之歸也。蓋優優之大道，而生禮儀威儀之數；及其禮儀威儀之終結，而仍歸於大道也。

待其人而後行。

【字解】待者等待也。

【節解】夫待其人而後行者，世人休誤會焉！非天生聖人始能行也，然則如何？以上之聖人大道，惟覺自性者能行之。人人誰無自性，在覺與迷之別，故有行與不行之分。吾謂以上之聖人大道，人人能行，惟人人不行也。因何不行？在心物未慎故也。由是觀之，慎心物，覺自性者，即能行以上之大道，非天生聖人始能行也。人人皆有聖體，嗟乎！不覓。何勝浩嘆！

故曰：茍不至德，至道不凝焉。

【字解】凝者聚而成也。

【節解】至德者，三綱盡，五常備是也。至道者，修性了命，以我心印天心，心心相印是也。如綱常不能盡備，則又安能凝至道，以指破自性之所在，以心心相印，修性了命也。嗟乎！君子之道，費而隱，費則普傳，隱則單傳。在堯傳舜，舜傳禹，以至於孔聖傳顏曾，及於子思孟子，皆單傳獨授者。夫在單傳獨授時，必須先修至德，而後以凝至道。如堯之峻德，舜之大孝，禹之大功於天下，皆至德也。孔聖之大化普濟，顏子之德行，曾子之孝行，子思之續心法，孟子之闢楊墨，闡聖道，皆至德也。故始凝至道而臻至理焉！試由聖道之聖字拆而觀之，聖者，口、耳、王也。乃出我之口，入汝之耳，以授性王之所在地，此為道之隱，故而單傳獨授。降及末運，人心不古，世風頹敗，皇不忍善惡混淆，玉石俱焚，故不惜至道以垂人間。雖曰修至德始凝至道，然而普傳時期，則不待其修至德以凝至道也。只要一念之善則可求至道矣！此皇天浩蕩洪恩，願世人覺悟，勿失良機焉！是所至囑也。

故君子尊德性而道問學，致廣大而盡精微，極高明而道中庸。溫故而知新，敦厚以崇禮。

【字解】尊者恭敬奉持之意。德性：乃自性中五常之德也。道者人人必由之路，以率而循之也。溫者乃學而時習之意。敦者篤實也。崇者高也，乃尊尚之意。

【節解】前曾註之繁矣，但不重申前意，恐聖脈不能連貫也。夫君子者，成德之君子也。然何謂成德？即尊自性五常之德，以自修於內，率行於外，故曰已成德矣。然欲尊德性，必由學問上進行。何曰學問？即舜之好問是也。然問者，須先自問負何天職？自問性體察否？心源覓否？復向聖經探討格致之功，恪依奉持而不怠也。如是覺自性於圓明，率五德而致廣大。然廣大五常之德，必由精微之處以修持焉。是以由精微者致廣大，極發其高明自性，以率循中庸之道也。以上乃由內聖之體以達於外王之用，復由外王之極以歸於內聖之初。故在心之至誠與否，是以效天地之至誠者，雖溫舊書亦新；無誠者，雖誦新書亦舊。此從淺論，則如是焉，然向深解則弗然。自性者，人人獨具已舊矣！如效天地之至誠以慎心物，自性雖舊，覺之而為新矣。溫故而知新，誠哉是言也。夫由內聖而表現於外者，曰敦厚之德、曰崇高之禮。所謂誠於中，形於外，良然。至聖內覺自性，外現溫良恭儉讓，此之謂也。蓋至聖之溫良恭儉讓者，乃發性中之自然也。如其不覺自性，雖欲敦厚崇禮，亦不可得矣。

是故，居上不驕，為下不倍。國有道，其言足以興；國無道，其默足以容。詩曰：既明且哲，以保其身。其此之謂與。

【字解】詩經大雅烝民篇。倍與背同。與：平聲。驕者自滿也。倍乃反背也。默者寡言也。容：保全也。哲者綱常之盡極也。

【節解】此節緊承上意，如上文盡極，則居上位而不驕，為下者而不倍矣。不驕者，不自滿也。滿招損，謙受益，乃聖賢之明言。是以江海不自滿，無細流之不納，故能成其淵深；華嶽不自滿，無拳石之不容，故能成其高大。自驕者，乃人人之統病也。以上經旨，能以盡極，則居上者變驕為謙矣，在下者，轉倍為順矣。國家聖君在朝，我之言足以興國，言者何也？中理之言也，理明則言中矣。國家無道，默修自性，足以容身。容者何？大德包容也。縱國無道，大德包容，足以安全我一身矣。故詩云：既復明其自性，以造乎其極，而外推親民之用，以天下之心為心，眾生之迷為懷。立身行道，整飭綱常，匡正人心，抱老安少懷大同目的，以濟時厄。至於成敗利鈍，不自後顧，盡天職以聽天命而已矣。然在國之無道時，小人多，君子少。我雖立身行道以覺群性，而知我者寡，罪我者眾，必須活潑玲瓏，從權達變，先須容我之身，然後行道以容天下之士也。如孔聖之微服過宋，遭遇小人之嫉，此其默足以自容也。是以明哲保身，保身者非惜身也，乃我之一身，負先覺之任，我所以保身者，非保我色身也，乃保我先覺之任也。然色身不惜，將何以行先覺之任乎？是以保先覺之偉任，而兼保我之色身矣。

子曰：愚而好自用，賤而好自專，生乎今之世，反古之道；如此者，災及身者也。

【字解】好：去聲。烖古災字。專乃專主。反者悖也。烖乃災禍。

【節解】愚而好自用，賤而好自專，此等之士不勝枚舉。性被物慾所蔽則愚矣！愚者性微物顯，自用者，自用其血心也。血心流動，凡事作主，百善則無一成；其所成者，乃罪惡之案也。賤而好自專與愚而好自用，大同小異。賤者乃人心鼓動以蔽自性，賤之所以為賤者，在不能克除人心之鼓動而復自專，則離道遠矣。是以愚而好自用，賤而好自專，此等之人，雖生乎當今天道普渡之世，而仍悖乎古道，以欺自性。夫古道者，自性之道也。性微物顯，則自性暗淡，古道無光，血心攝權，而罪惡昭著矣。如是天理循環，絲毫不爽。古今血心用事以傷天害理者，乃轟烈於一時，終難逃天公之明鑑也。及其災及其身，沉淪其性，則後悔晚矣！良可嘆也。

非天子不議禮，不制度，不考文。

【字解】天子者，受天明命，以自性而覺群性者。議者議論也。制者制定也。度者法度也。考者察核也。文者文化也。

【節解】天子受天明命，負先覺以覺後覺之任。議禮者，議定禮儀也；制度者，制定憲法也；考文者，考核文化，主其體，推其用也。此三事，天子所以用以化民也。

今天下，車同軌，書同文，行同倫。

【字解】行：去聲。軌：轍迹也。

【節解】今天下者，乃聖人老安少懷大同目的之天下也。大同天下，聖君施政，天下雍熙，萬民內修禮義，外盡天職，所謂其心渾渾，其身樸樸是也。然車同軌者，從淺論，即車同轍也。深而解之，則非然矣！所謂車同軌者，乃堯舜仁政之車，以開後世為君之轍也。仁政之車，主駛者即聖君賢相耳，唐虞帝典，乃仁政之轍也。嗟乎！古代聖君賢相，為後世君臣開轍。惜哉！後世君臣，無人以轍由也。是以聖人之深心，欲以中庸大道，化當世後世君臣以推仁政之車，走上先王之轍而不越軌，始曰車同軌也。書同文者，經書乃聖賢之實學，載諸於書，以為萬世法。故讀書始曰明理，簡言：即求真知，有真知後，按照經書逐步實施。所謂書同文者，即中外文化相同，而真知真行相同也。如書文中外相同，真知真行不同，如是則與大同天下有何補助哉！是以同文並同行也。行同倫者，乃聖德普及，化南蠻、北貊、東夷、西狄咸向王化而重倫常，重倫常而實踐倫常，始曰行同倫也。試問今天下能如是乎？由是觀之，乃聖人老安少懷，大同目的之天下也。聖人所謂今天者，內蘊無限感慨，無限悲傷也！

雖有其位，茍無其德，不敢作禮樂焉；雖有其德，茍無其位，亦不敢作禮樂焉。

【字解】見前。

【節解】雖有天子之位，而無聖人之德，不敢制禮作樂；雖有聖人之德，而無天子之位，亦不敢制禮作樂。是以德位兼全，如堯舜以及三王焉！始能制禮作樂也。

子曰：吾說夏禮，杞不足徵也；吾學殷禮，有宋存焉；吾學周禮，今用之，吾從周。

【字解】杞乃國名，夏裔也。宋乃國名，殷裔也。此二國皆周朝之諸侯也。

【節解】禮者，大道所生也，用以範圍人心，而身有所寄托。故禮須因時、因人、因地而制其宜。是以聖人曰：吾說夏朝之禮，而杞國所存典籍不全，不足以作考證。吾欲學殷朝之禮，有宋國存其旨焉。然禮至周朝，周公大定，乃禮融會大成也。故至聖從周禮，因其周朝，禮無不周，用無不備，皆因時、因人、因地而制其宜，故聖人從周焉。

王天下有三重焉，其寡過矣乎。

【字解】王：去聲。三重：謂議禮、制度、考文也。

【節解】是以制禮作樂，非德位兼全之人不敢作焉。故天子內修聖功，外施王道，內聖之功者，聖德也。聖德足，而推外王於天下，首須講禮、制度、考文三事，用以化萬民，以覺群性也。然欲作議禮、制度、考文之三重，必具下文之三重。曰何三重？善德、徵驗、尊位是也。無善德、徵驗、尊位之三重，則不敢作議禮、制度、考文之三重也。有善德、徵驗、尊位之三重後，而作議禮、制度、考文之三重，則其寡過矣。

上焉者，雖善無徵，無徵不信，不信民弗從。下焉者，雖善不尊，不尊不信，不信民弗從。

【字解】徵：施德，化民之效也。

【節解】是以居天子之位，雖有善德，而未施於民，民未被其大化，則信心不立。信心不立，縱作議禮、制度、考文三事，萬民不過迫於勢從，而不樂於心從也。是以獨善其身，不如兼善天下，以樹大信於民也。下焉者，雖有善德而無尊位，縱作議禮、制度，考文三事，則民必不信，因其越份故也。不信則身與心俱不從矣！由是觀之，非有善德、有徵驗、有尊位者，則不敢議禮、制度、考文也。

故君子之道，本諸身，徵諸庶民，考諸三王而不謬，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。

【字解】此君子指王天下者而言。道：即議禮、制度、考文之事也。本諸身：有其德也。徵諸庶民：驗其所信從也。建：立也，立於此，而參於彼也。天地者道也。鬼神者造化之跡也。

【節解】故君子之道，先須修身以立本。施德化民，而復驗其萬民之信仰力也。萬民信從之心重，則施德厚矣；萬民信從之心輕，則施德薄矣。是以由萬民信從之心上，足以徵驗德之厚薄也。然後再復考察修身立本之道，教化萬民之法，與夏、商、周三代聖主有不合之處否？有違謬之處否？修身之道，教民之法，建樹天地之間，與天地至誠不息之道有所悖離否？質諸鬼神造化之跡，隱微之處，有所疑竇否？百世以俟聖人復出，有所不制宜之處否？如是深切自省，千考萬慮，各適其中，則我一人之身，天道之代表也。是以本諸身則性覺矣！徵諸庶民則信從足矣！考諸三王而不謬矣！建諸天地而不悖矣！質諸鬼神而無疑矣！百世以俟聖人而不惑矣！由是觀之，修身立本者，在覺自性也。由自性之發揚，而復深切自省，再考再慮，始能有如是之適中也。

質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。

【字解】見前。

【節解】天道在人心之隱微，人道在人身之昭著；是以於隱微而行於昭著也。故感應篇曰：夫心起於善，善雖未為，而吉神已隨之；或心起於惡，惡雖未為，而兇神已隨之。心之隱微不可不慎也。故君子修身以立本，本立而道生，質諸隱微之鬼神，如對湛湛之青天而無絲毫之自欺，無一二之疑竇也。百世以俟聖人出現，時代雖不同，而修道立教，詞異理同耳。是以三教聖人所同者心也。何知其同心也？儒教宗旨曰忠恕。佛教宗旨曰慈悲。道教宗旨曰感應。由是觀之，三教宗旨皆一心也。如堯傳舜，舜傳禹，乃見而知之者也。至聖之祖述堯舜，憲章文武，乃聞而知之者也。是以人人自性古今皆同，先後之理，原無異也。

是故君子動而世為天下道，行而世為天下法，言而世為天下則；遠之則有望，近之則不厭。

【字解】動：兼言行而言。道：兼法則而言。法：法度也。則：準則也。

【節解】君子者，成德之君子也。所謂動而世為天下道者，具淺論曰：一身之動容態度也；深解之，即自性流動也。自性流動，純善無惡，發揚廣大，以臻至理焉。故君子之動，推及人人，為天下所由也。君子之行者，以代天行道耳。以自性覺群性，使群性各覺其自性。如孔聖之周遊，代天宣化，乃為天下後世之法也。君子之言者，言體於德也，德足則言中矣。夫君子之言，乃鑒天下之心統病而言。所謂君子，乃治人之心病者也；非俗子之尚空談，而百無一行也。由言之中，則自知大德具足矣，是以乃為天下之則也。夫學庸者，皆君子之動、君子之行、君子之言，如人人躬行實踐，亦即君子而已矣。噫！非人人良知不能也，乃人人自暴自棄而弗行也。良可浩嘆！蓋君子德溢四海，道行天下；遠之者，被其聖化，萬民瞻仰，猶枯苗之望雲霓；近之者，親聆聖音，猶七二賢之效孔子也，如是則愈久愈敬矣。此何理？猶草木之處春風中，愈久則被惠愈深，近之久聆聖音，則言行有範，知道尊矣，如是安得不愈敬之乎。

詩曰：在彼無惡，在此無射；庶幾夙夜，以永終譽。君子未有不如此而蚤有譽於天下者也。

【字解】詩經周頌振鷺篇。惡：去聲。射音妬，詩作斁。射：厭也。庶幾乃相近之意。蚤與早意同。

【節解】君子成德，覺內溢外，遠者慕德咸仰之，近者聆音愈敬之。夫君子所以為君子者何也？庶幾夙夜。換言之，即念茲在茲，朝斯夕斯，是以永保聖譽於當世後世也。詩云：君子未有不如此，而蚤有譽於天下者也。由是觀之，聖德之所以成聖德者，惟在覺自性，而念念不離道焉。

仲尼祖述堯舜，憲章文武；上律天時，下襲水土。

【字解】祖述者遠宗其道。憲章者近守其法。律者順也。襲者合也。

【節解】孔聖生於列國時代，乃繼往開來，總集大成者也。繼往者，祖述堯舜，憲章文武是也，堯舜君臣之道備焉。無為而治萬民，性如海量，心似源泉，大道大德，莫盛於堯舜之時者。文王曰至德，武王曰大德；文王之仁政，武王之德政，為千古行政之法。蓋孔聖抱老安少懷，大同目的，是以遵依表揚先王之大德也。何曰開來？孔聖之時者也。可以速則速，可以久則久，可以處則處，可以仕則仕，活潑妙運，圓陀自如也。故上律天時，以順為主。順天時者，正所以順人心也。下襲水土者，隨從水土之流動，厚重之轉變，因地而制其宜，不拘泥也。

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。

【字解】辟：音譬。幬：徒報反。持：乃扶持。幬乃蒙罩陰庇之意。錯乃推錯循環。代：更也。

【節解】聖人之道，昊天罔極，莫可名焉；猶天之高明，地之博厚，道生之，德成之，無不持載，無不覆幬，此所以為天地也。聖人亦然，以民心為己心，群性為自性，天下有一人迷性，則我明德猶未明至極點；明德未覺至極，安能以臻至理乎？是以天下無不可渡之人，無不可化之士；如有不可渡與不可化者，仍係明德未極，至理未臻耳。蓋聖人之道與天地之至誠一也，如四時錯行，不失其序，千秋萬古，不移其道，如日月之明，萬古長昭。我有此至誠，可以更助日月之明也。而不可渡與不可化者，而亦能渡化矣！誠然。

萬物並育而不相害，道並行而不相悖，小德川流，大德敦化，此天地之所以為大也。

【字解】悖猶背也。害乃傷害。川者流行之水也。小德者指一而言。大德者指全而言。

【節解】聖德昭昭，充塞兩大，如雨露之普，莫不均沾。是以老有所安，少有所懷，各得其所矣。萬物並育而不相害者，人秉其全，為萬物之靈，既受聖道所感化，則尊卑禮讓，長幼有序；體天地好生之德，你我不相殘害。若禽、若獸、若水族然，人亦不宜殘害。如是則始足為萬物並育而不相害也。道並行而不相悖者，何也？天道、人道並行不相悖也。盡其人道，自合天道；雖有天人之判，其理則一焉。小德川流者，自性圓明，純然澄清；如小溪之水，瀰瀰流行，只能潤及一身，不能普澤群性也。然獨善者，雖未造聖域，深恐目下獨善者亦鮮矣！夫聖人則非然，由自性覺群性而兼善天下，大道大德，如春風之鼓蕩焉。是以代天地以行道，普日月以光明，大德感昭，無不敦化，聖人之所以為大也。

唯天下至聖，為能聰明睿知，足以有臨也；寬裕溫柔，足以有容也；發強剛毅，足以有執也；齊莊中正，足以有敬也；文理密察，足以有別也。

【字解】知：去聲。齊：側皆反。別：彼列反。聰明睿知、寬裕溫柔、發強剛毅、齊莊中正、文理密察，以及臨、容、執、敬、別皆詳釋於節解矣！故字解無煩贅焉。

【節解】是以唯天下至聖，唯能慎心物，以覺自性，其下乃自性之發也。何謂聰者？耳無聞也。耳既無聞，要耳何用？所謂無聞者，乃非禮不聞也。耳既無聞，天之音始能聞於我也。聞於我，乃曰耳順，是非曲直由是辨焉。明者，目無見也。目既無見，要目何用？所謂無見者，乃非禮不見也。既無見，天之見始能見於我也。見於我，乃曰目明，善惡忠奸由是分焉。睿者，性發心，心役身，莫非皆道也。如是則萬善備矣！知者，心機也。心之源曰性，得覓其源，則大知保身，是以心不動則已，動則有感遂通焉！如是則如臨高以視下，是非曲直，忠奸賢愚，可歷歷清白矣！寬者，量大。裕者，圓陀。溫者，和煦。柔者，澤潤。此四者皆外儀也。是以內修大德，而外儀現焉。如是則待人接物，如光風霽月，而大雅容物矣！發者，發而中節也。強者，自強不息也。剛者，至大至剛也。毅者，勇往直前也。如是則順天之道，執天之行也。齊者，寸心無瑕也。莊者，端正肅嚴。中者，不偏不倚也。正者，無欹無邪也。如是則當世望而敬之，後世被化而仰之。文者，五常之德也。理者，無聲無臭也。密者，精細無紊也。察者，無微不至也。如是則民情、民隱、民風、民俗可無微而不洞鑒，無處而不分別焉。蓋以上之大道大德，唯至聖者能之，然人人皆具聖體也。聖體者何？曰自性。試問誰無自性？簡言之，即唯天下覺性者能之，嗟乎！人人具聖體而自棄，惜哉！

溥博淵泉，而時出之。

【字解】溥博：周徧而廣濶也。淵泉：靜深而有本也。出：發現也。

【節解】此言聖人之大道大德，周徧而廣濶，靜深而有本，至誠而無息焉。

溥博如天，淵泉如淵。見而民莫不敬，言而民莫不信，行而民莫不說。

【字解】見：音現。說：音悅。

【節解】周徧廣濶之道，如天之高明；靜深有本之德，如地之博厚；是以至聖任大道，普大德，故見而民莫不敬。當世見聖德，而民敬之；後世被聖化，而民敬之也。言而民莫不信，當世聆聖音而信，後世讀聖經而信也。行而民莫不說，當世遠之則有望，近之則不厭，後世所以慕道仰德也。

是以聲名洋溢乎中國，施及蠻貊，舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊，凡有血氣者，莫不尊親，故曰配天。

【字解】施：去聲。隊：音墜。洋溢乃充滿之意。墜者落也。

【節解】聖人之德，與天地一體，參贊化育，大道大德，莫可名焉。是以聲名洋溢乎中國。中國者，道德之邦；自三皇五帝，以至於今，道費道隱，神龍莫測。至孔聖時，乃總集大成者也。繼往開來，應時施教，大德大化，蠻貊咸向。猶春風之和藹，不分動植之巨細，而咸被其化也。故舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所墜，凡有血氣者，莫不尊敬親愛，以其親其先後之親也。故春風之鼓蕩，猶聖人之大德；春風到處，轉枯為榮，扶萎生妍，莫論植之巨細，面迎春風，則，與天地一體，參贊化育，大道大德，莫可名焉。是以聲名洋溢乎中國。中國者，道德之邦；自三皇五帝，以至於今，道費道隱，神龍莫測。至孔聖時，乃總集大成者也。繼往開來，應時施教，大德大化，蠻貊咸向。猶春風之和藹，不分動植之巨細，而咸被其化也。故舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所墜，凡有血氣者，莫不尊敬親愛，以其親其先後之親也。故春風之鼓蕩，猶聖人之大德；春風到處，轉枯為榮，扶萎生妍，莫論植之巨細，面迎春風，則葉放綻矣！莫論動之大小，面迎春風則體態活潑矣！山以明，水以秀。由是觀之，春風大德，猶聖人之大化一體焉。蓋春風能啟植之枯萎而不能格人心之狡頹也。聖人乃以自性覺群性者，是以聖人之德，猶在春風之上焉。然春風曰和、曰仁；仁者，先天也。故聖人大德，可配天矣。

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。

【字解】夫：音扶。焉：於虔反。經、綸皆治絲之事。經者理其緒而分之。綸者比其類而合之也。大經者五倫之達道也。大本者自性所具五常之德也。知者主管也。倚者有所托也。

【節解】大哉！至誠之道也。夫天下之大經，可一字而代之，曰道。是以五倫達道，莫不由也。唯至誠如天地者，始能經綸天下之大經。換而言之，即唯能經綸天下之大經者，始能立天下之大本也。天下之大本者何？即聖人任大道、普大德。胸中之大本曰理，以一理而推行聖道，乃所謂立己之本，以立天下萬世之本也。天下之大本曰理，人身之大本曰性；聖人抱理以施道，故聖人即經綸天下之大經者，立天下之大本者。如是則可贊天地以化育，以知其化育之能事，使萬物各有所倚。倚何也？倚理與道矣。也。夫天下之大經，可一字而代之，曰道。是以五倫達道，莫不由也。唯至誠如天地者，始能經綸天下之大經。換而言之，即唯能經綸天下之大經者，始能立天下之大本也。天下之大本者何？即聖人任大道、普大德。胸中之大本曰理，以

肫肫其仁，淵淵其淵，浩浩其天。

【字解】肫：之純反。肫肫：誠懇貌。淵淵：靜深貌。浩浩：廣大貌。

【節解】至誠至懇，以經綸天下之大經；靜深源淵，以立天下之大本；浩大無疆，以配至靜之理天也。

茍不固聰明聖知達天德者，其孰能知之？

【字解】茍不者懇至貌也。聖知之知：去聲。固猶實也。孰作誰解。

【節解】是以至聖覺自性，以知其性源曰理。發自性之聰明聖知，以順天執天，覺諸群性，茍不慎心物覺自性者，安能發自性之聰明聖知以窮其自性之源乎？達天德之天，非清輕上浮之天，乃真空至靜之理天也。通達理天，道生德成之德，惟覺性之至聖能知之。

詩云：

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。

【字解】衣：去聲。絅：口迴反。惡：去聲。闇：於感反。衣：著也。尚：加也。絅：外罩服也。著：昭明也，闇：藏蘊也。章：明顯。淡者薄也。簡：不繁也。

【節解】詩經衛風碩人篇，鄭風豐篇云：衣錦尚絅，惡其文之著者。正如怪石之藏玉也，是以內著錦衣，外加布袍，乃惡其文華彰著於外也。猶玉生怪石，則同理矣。夫性石者，人不注意易忽之，而蘊玉密焉。若夫君子之道者，雖處闇然，人不知而不慍，而其大道大德日日彰著，發揚自性之廣大也。若夫小人之道則非然，發露於外，言張聲狂，以欲人知；如是氣質物慾之流動也，雖明顯露外，其意自性之圓明，愈染愈深，的然而日亡也。故君子之道，平淡無奇，日就月將，不移其度，而人心親之而不厭，處久則愈敬矣。簡而不繁者，覺性揚性也。文者，五常之德也。慎心物以覺自性，而率自性所具五常之德，以實踐於外也。溫柔宏量，而洞察性源之理，生物之機，以贊天地之化育矣。是以知遠途千里，必由近之，起於足下也。知道風之昭彰，必自格物始焉。知微之顯者，聖人懷理，理寓隱微之間者，正顯明之始也。故聖人慎心物於隱微，慎其隱微者，正所以懼心物昭著於外也。洞徹此理，始足以共入聖德矣。。故君子之道，平淡無奇，日就月將，不移其度，而人心親之而不厭，處久則愈敬矣。簡而不繁者，覺性揚性也。文者，五常之德也。慎心物以覺自性，而率自性所具五常之德，以實踐於外也。溫柔宏量，而洞察性源之理，生物之機，以贊天地之化育矣。是以知遠途千里，必由近之，起於足下也。知道風之昭彰，必自格物始焉。知微之顯者，聖人懷理，理寓隱微之間者，正顯明之始也。故聖人慎心物於隱微，慎其隱微者，正所以懼心物昭著於外也。洞徹此理，始足以共入聖德矣。

詩云：潛雖伏矣，亦孔之昭。故君子內省不疚，無惡於志。君子之所不可及者，其唯人之所不見乎！

【字解】詩經小雅正月篇。惡：去聲。潛乃沉水之意，伏：藏也。孔者微露也。疚者病也。惡者愧也。志者心也。

【節解】君子之道，費而隱。夫君子之道者，即修性了命之至道也。是以非時不降，非人不傳。潛伏者，即非時之隱也。在至聖乃單傳之時，其所以懷抱親民之宏願，以期世界於大同者，所傳者非至道也，乃教也。然至道已潛伏於教中矣！而不明顯者，因道應隱期也。諺曰：明傳教，而暗傳道是矣。然雖在隱期，而至道潛伏教中，由教中微露一線光明，以續道脈之源淵也。夫斯時，已由微露而顯明矣。此何理？時運之不同也。因其三期末劫，人心不古，世風頹落，綱常湮沒，斯文掃地，專以損人利己為能，勾心鬪角稱奇，以致釀成空前未有之浩劫，目前極大之厄運。是以上天垂慈，降至道以拯善信。斯時至道已普傳矣。願有緣佛子，捷足先登，勿失良機焉！此由隱而達費矣。故成德君子，內省不疚者，克己也。物慾淨盡，自性圓明，猶白玉之無瑕，有何疚病哉！無惡於志者，志者心也，既已克己，何愧於心。是以君子之不可及者，慎其心物於隱蔽也。人之不見，正心佛顯露之處，性天燭照之點耳。。因其三期末劫，人心不古，世風頹落，綱常湮沒，斯文掃地，專以損人利己為能，勾心鬪角稱奇，以致釀成空前未有之浩劫，目前極大之厄運。是以上天垂慈，降至道以拯善信。斯時至道已普傳矣。願有緣佛子，捷足先登，勿失良機焉

詩曰：相在爾室，尚不愧于屋漏。故君子不動而敬，不言而信。

【字解】詩經大雅抑篇。相：去聲，自省也。愧者受良心之責斥也。屋漏乃室之西北角也。

【節解】相之自省，即慎心物之謂也。獨處自室，形單影隻，而所戒慎者，屋漏也。屋漏者，即西北之角；西北之角者，後天八卦乾位在焉；是以君子處於獨室，尚不愧於屋漏，乃其畏乾元之天，懼心物之熾也。故心未動，預守一敬；預守一敬者，乃所謂慎心物於隱微也。言未動，而預抱一信；預抱一信者，正所以懼言之不中理也。此所謂慎隱微而懼昭著矣。

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。

【字解】詩經商頌烈祖篇。假：同格。鈇：音夫。奏：進也。假：感動也。靡：無也。賞作賜解。威乃畏懼也。鈇乃砍刀。鉞乃大斧。

【節解】此承上文而遂及其效。夫在祭祀感格於神明之際，極其誠敬。當斯時，則心無爭矣！無爭之心，自無爭之動；將斯時之心，以持終身，豈不希聖希賢乎！故君子以道覺化民，不加賞賜，而民競勸為善；不怒聲色，而民威懼過於鈇鉞。此何理？不賞而民勸者，德也；不怒而民畏於鈇鉞者，威也。先施以德，繼之以威；德威並行，則大化之道備矣。

詩曰：不顯惟德，百辟其刑之。是故君子篤恭而天下平。

【字解】詩經周頌烈文篇。辟：君也。百辟：諸侯也。刑作效法解。篤：實也。恭者謙德也。

【節解】道德經曰：上德不德，是以有德。所謂不顯惟德者，乃與此理同也。是以不期其顯，而自顯矣。諸侯被其大化，而咸效之也。是故君子外儀篤恭，內抱至德；明德之中，自寓親民。明德明於至極，則親民之道大行。如是則天下豈不平乎！

詩云：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。

【字解】詩經大雅皇矣篇。輶：由酉二音。懷：念想也。詩經大雅烝民篇。輶：輕也。倫：類也。詩經大雅文王篇。載：主宰也。臭：氣味也。

【節解】文王純德，與天地一體，由自性之想像中，理域無極皇謂文王曰：予懷念兒之明德，明於至極；兒之親民，親於至極；可以贊天地以化育，代日月以同明，無聲無色，而萬民咸向聖化，真堪承紅陽之聖運屬實也。之孝子也。孔聖曰：有聲有色，則著氣象，而欲聲色覺性，則無此理。是以文王之無聲色，以化民者理也。以真空至理，而覺萬民之自性，使萬民之自性，各臻於理而後已焉。聲色者，象也；聲色以服民心猶不可，況覺群性乎。夫聲色者，只可服萬民之身於一時而已。故詩曰：至德之極，如毛乎。曰：毛猶有象也。上天之主宰，以真空至理，生育天地，運行日月，長養萬物，一無聲色，二無氣味。無聲色者，清也；無氣味者，虛也；清虛之極，毫無一物，故曰無極。無極者，極於無也。無，一動則生有，理之中，育氣象；而有盡仍歸於無；象氣終，則仍歸於理矣！如是始能造乎至理之極也。

總論

中庸之為書，一理散萬殊，萬殊總歸一理；神龍變化，天淵兩在也。誠名教之心法，天道之趨徑也。子程子曰：此篇乃孔門傳道心法。吾曰：非然。心法固暗寓內中，然至聖授宗聖道中心法，相信不在內中也。中庸之道，乃教之心法耳。道、教總須分清，不宜混言。然教中心法，係由道中心法所生。是以欲明道中心法，必須實踐中庸之道，洞徹教中心法後，始能傳授道中之心法也。是以在至聖時，乃單傳獨授者也。若以中庸為道中心法，則何曰單傳獨授哉？然中庸乃名教心法，正所謂趨天道心法之徑也。是以在至聖時，乃先修而後得也。夫此時則不然，因時代之不同，天道應運，亦是浩劫空前總結束，大糜爛所致，故理域皇，不惜真寶，普渡大開。天道心法垂示人間，人人皆有得道佛緣，人人皆具希聖之體。故曰先得而後修也。然修者何？實踐中庸之道以成己成人，乾坤眾生，皆理域皇姣生，我得天道，以期眾生皆得天道，此即天道之修功，亦曰外功也可。深望佛性不昧，夙根深厚之士，渾夢速醒，道岸捷登，是吾所深望者也。

跋

學庸一書　垂憲萬世　儒教心法　源淵承繼　痛遭秦火　格致失密庶黎無着　已歷百世　時值陽復　聖道普濟　天委孚佑撥雲見日　補註二章　重闡格致　深願四海姊妹兄弟　讀是書者　精參奧義　率循勿悖心性　合契挽回末運　大同時際

茂田謹跋

學庸憲垂　萬姓同歸　三教源流　一泉之水　儒守中道　倫常循規學庸藏蘊　心法無為　孔聖實學　內中大備　格致階梯　明性遠非痛憶秦炬　文風慘悲　聖門失續　黎庶無歸　歷諸明儒　莫能管窺茫茫天道　莫知所為　時值三期　聖脈闡垂　三教融一　萬法同歸委孚佑　重補精微　宏恩浩蕩　士庶有歸　貧衲深望　四海賢銳讀之循之　堪告慰　浩劫轉旋　慈祥茲垂　顧之盼之　謹跋後贅

道濟謹跋

附錄一

純陽祖師寶笈（節錄太上玄微「金部」：太上寶笈第二十篇）

道之為義：首上兩點，乃為陰陽。繼而一畫，是為太極；陰陽原從太極而生，天地亦從太極而成。一下自字，自者自己；道在自己能行，非向他人取得。自字從左向一，此為太極一點真玄。又從陰陽而言，剝陰純陽之義也。然一之下，蓋欲修大道至於純陽者，在自己兩目之間。然則自字乃鼻字之首，鼻在兩目之間，此間是謂玄竅。且人之受胎，五官四體未備以鼻為先。故鼻之上亦謂祖竅。夫玄關祖竅則生死之門戶。捨陰而取陽則逆；取陽而藏陰則生。逆而修之成仙成佛；順而生之傳子傳孫。且目字三口相連，指人身中有三田焉。下精、中氣、上藏神。學者若能從三田而歸一，便能脫輪廻之大關。道之道也，此而已矣！從此而究丹經乃可悟明玄關之要旨。

神守玄關似主人守宅；氣養丹田如人生積財。神定氣守而精不漏；神運氣行而精俱化。鍊精以化氣，充溢太和；鍊氣以凝神，蘊釀泥宮。此為採藥鍊丹，外幷凝神收視。蓋天地之精華，當晝而光；而陰陽之玄氣，入夜則冥。人欲窮陰純陽，非藉兩目收視廻光而不能。學欲返本還原，非藉三花鍊成玄炁而不得。返照功夫：外觀而內照，只在定神。練丹之妙法：火降而水升，全憑用意。陰陽配合，二五媾精成天地之大化；龍虎降伏、三花聚頂超性命之全功。玄功洩漏不怕天誅，為度原人於苦海。道德衰頹只驚地滅，難修佛性返先天。

附錄二

關皇上帝戒規

一、戒不孝父母。輕慢先靈者同罪。(姻親長輩先靈亦同)

二、戒侮慢兄長。兄不友愛弟者同罪。(姐、妹姻親平輩亦同)

三、戒污穢灶君。不敬天地神明者同罪。

四、戒打胎溺女。溺愛不教者同罪。

五、戒嫖。房慾過度及造淫詞者同罪。

六、戒賭。遊手好閒及作無益事者同罪。

七、戒污穢字紙。謗聖賢。假刀筆者同罪。

八、戒道人過失。自飾己短者同罪。

九、戒唆人爭訟。自好訟者同罪。

十、戒好勇鬥狠。包貯險心。深藏不露者同罪。

十一、戒驕傲滿假。故吝良言。不開導愚昧者同罪。

十二、戒食牛犬肉。並好食山禽水族者同罪。

Source Colophon

Chinese source text from the Morality Books Library (善書圖書館), taolibrary.com, catalog entry c9035. The Morality Books Library is the principal digital archive of Yiguandao sacred texts and morality books (善書), maintained as a free public resource. Their stated policy permits reproduction and circulation: "歡迎轉載，上傳，翻印，流通" ("Welcome to reprint, upload, reproduce, and circulate").

The text was originally received through spirit-writing (扶鸞) at the Qianyuan Hall (乾元堂) in Xi'an, 1947 (Republic of China year 36). The postscripts are by Maotian (茂田) and Daoji (道濟, i.e., Ji Gong / 濟公). Appendix I is from Lü Dongbin's "Pure Yang Patriarch's Precious Compendium" (純陽祖師寶笈), a passage on the esoteric meaning of the character 道. Appendix II is the "Precepts of Emperor Guan" (關皇上帝戒規), twelve moral injunctions.

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