Cultivating the Self

Upon seeing good conduct, one rectifies oneself, determined to preserve it within; "" describes the posture of rectification, meaning that upon seeing good conduct, one must straighten oneself to let it abide. Upon seeing bad conduct, one becomes anxious and vigilant, using it to examine oneself; "" describes a state of worry and fear, reflecting on one’s own faults. When good conduct resides in oneself, one firmly cherishes it; "" denotes steadfastness, as in the Book of Changes: "Firm as a rock." "" means to delight in one’s own virtue. When bad conduct lies within oneself, it is treated like a disaster, and one must detest it. "" is read as "zai," meaning calamity; "" describes the state of disaster clinging to the person. Therefore, one who criticizes me correctly is my teacher; one who praises me correctly is my friend; one who flatters and fawns on me is my enemy. Thus, the noble person esteems the teacher and befriends the ally, while utterly despising those who do him harm. "" means "utmost," as used below. To delight in goodness without satiety, to accept admonition and be warned—even if one wished not to advance, could it be possible? The petty person does the opposite: utterly confused yet resenting criticism, utterly unworthy yet craving praise, with a heart like a tiger or wolf and conduct like a beast, yet resenting those who harm him. He draws close to flatterers, distances those who speak directly, treats the upright and good as a joke, and regards utmost loyalty as an injury—even if one wished not to perish, could it be possible? Utmost loyalty is mistaken for harm. The Book of Poetry says: "Slandering and attacking each other, truly pitiable. If plans are good, they all oppose them; if plans are bad, they all follow them." This describes such a situation. This verse is from the Xiaoya·Xiaomin section. Mao Heng says: "Xixi refers to worrying about superiors; zizi refers to not thinking of fulfilling duties to superiors." Zheng Xuan says: "Ministers not serving the ruler is the beginning of chaos, so it is deeply lamentable." "" is read as "xuji fan"; "" is read as "zi."

Distinguishing the standard of goodness, using it to regulate blood and vital energy, to nurture life, one’s lifespan may not reach that of Peng Zu; using it to cultivate oneself and achieve fame, one can match Yao and Yu. "" is read as "bian." The Han Shi Wai Zhuan says: "The noble person has a measure for distinguishing goodness," meaning the noble person has a standard for discerning good, which refers to ritual. This means: if one uses ritual to regulate blood and vital energy and nurture life, one’s lifespan may not equal Peng Zu’s; if one uses ritual to cultivate oneself and establish a name, then that name can be as enduring as Yao’s and Yu’s. The implication is that while ritual cannot extend life by regulating blood and vital energy, it excels at self-cultivation and name-building; from this distinction, the goodness of ritual becomes clear. Peng Zu was a minister of Yao, named Qiang, enfeoffed at Pengcheng, who lived through the Yu, Xia, and Shang dynasties, reaching an age of seven hundred years. It is fitting for times of success and also beneficial in times of hardship—indeed, ritual is truly like this. "" means "truly." This means that for self-cultivation and for dealing with success and hardship, ritual is indeed thus. Mencius says: "The noble person, in poverty, cultivates his own virtue; in success, he extends it to all under Heaven." Whenever one employs blood and vital energy, will, and thought, following ritual brings smooth order; disregarding ritual brings disorder and laxity. "" means "relaxed." The Erya says: " describes a state of ease." The Book of Poetry says "The good person is calm and gentle," both referring to a relaxed demeanor. In food, drink, clothing, dwelling, and conduct, following ritual brings harmony and moderation; disregarding ritual leads to offense, disaster, and illness. In appearance, bearing, advancing and retreating, and movement, following ritual brings refinement; disregarding ritual brings arrogance, ignorance, depravity, and vulgarity like that of a rustic. "" means "arrogant." The Analects says: "Yuanrang sat with his legs spread, waiting." "" means "crude." "" means "ordinary." "" means "the masses." "" means "a wild person." Thus, without ritual, a person cannot survive; without ritual, affairs cannot succeed; without ritual, a state cannot be at peace. The Book of Poetry says: "All rituals are fully in accord with the standard; all laughter and speech are perfectly appropriate." This describes such a situation. This verse is from the Xiaoya·Chuci section. "" means "exhaust"; "" means "attain."

Guiding others with goodness is called teaching; responding to others with goodness is called compliance. "" means to initiate. "" is read as "hu wo fan," and similarly below. Guiding others with badness is called flattery; responding to others with badness is called sycophancy. "" means to trap, referring to using sweet words to ensnare people. "" shares meaning with "," so it is responding with badness. Affirming what is right and denying what is wrong is called wisdom. Being able to discern the right as right and the wrong as wrong is called wisdom. Denying what is right and affirming what is wrong is called foolishness. Taking wrong as right and right as wrong is called foolishness. Harming goodness is called slander; destroying goodness is called injury. Saying yes to what is yes and no to what is no is called uprightness. Stealing goods is called theft; concealing actions is called deceit; speaking lightly is called nonsense; having no fixed standard in choices is called inconsistency. One who does not remain constant. Clinging to profit and abandoning righteousness is called the greatest injury. "" means "to hold fast." Broad hearing is called erudition; narrow hearing is called shallowness. Extensive experience is called sophistication. "" means "familiarity." Being familiar with matters prevents awkwardness. Limited experience is called ignorance. Being hard to advance is called sluggishness. "" is the same as "" and "," all meaning slow and lax. Being quick to forget is called neglect. Being concise and orderly is called good governance; being numerous and chaotic is called waste. "" means grasping the essentials and being orderly, which is called governance. "" means exhaustion. Whenever things are many and easily exhausted, it is called waste.

The method for regulating the blood and qi and cultivating the mind and nature: (This means using ritual to cultivate the self; this is also the method for regulating the blood and qi and cultivating the mind and nature; there is no need to deliberately nurture life like Peng Zu.) If the blood and qi are strong and firm, use gentleness to harmonize them; if thoughts are deep and profound, use simplicity and goodness to unify them; (Jian means to soak or penetrate deeply. Some say: Jian means to dye, pronounced zi lian fan. The Book of Songs says: 'The curtains of the carriage are soaked.' This means that deep thoughts easily incline toward cunning and deceit, so use simplicity and goodness to unify them.) If one is brave and ferocious, use guidance and compliance to assist them; (Dan means having courage. Li means cruel. This temperament mostly does not comply, so use guidance and compliance to assist them.) If one is swift and quick, use movement and stillness to restrain them; (The Er Ya says: 'Qi means swiftness.' Qi ji and bian li both mean quickness and speed. Concerned that it is too rash, restrain it to make it calm and unhurried.) If one is narrow and biased, use breadth to broaden them; if one is base, slow, and greedy for profit, use lofty aspirations to elevate them; (Bei means humble and lowly. Shi also means being base like low-lying damp ground. The Fang Yan says: 'Shi means worry. From within the Pass westward, whenever aspirations cannot be fulfilled, desires cannot be satisfied, there is falling from high places, or gaining and then stopping, it is all called shi.' Bei shi refers to those who are excessively deferential without propriety. Zhong chi means slow and lax. Excessive deference lacks dignity, slowness often fails to meet the timing of affairs, and greed for profit leads to improper gain, so all are elevated with lofty aspirations. Some say: Bei shi also means slowness. It means that slow people are like those afflicted with a damp disease, unable to move.) If one is mediocre and undisciplined, use teachers and friends to correct them; (Yong zhong has been explained earlier. Nu means low talent like an inferior horse. San means unrestrained and unchecked. Jie means to take away or change. This means using teachers and friends to change their original habits.) If one is lazy and frivolous, use calamities and disasters to awaken them; (Piao means light, referring to belittling oneself, pronounced pi miao fan. The Fang Yan says: 'The Chu region calls mutual frivolity piao.' Zhao zhi yi huo zai means using calamities and disasters to illuminate them, making them know fear. Zhao is the same as zhao.) If one is simple, honest, correct, and sincere, use ritual and music to harmonize them, and use thought to penetrate them. (Kuan means honest. The Shuo Wen Jie Zi says: 'Kuan means the mind has something it desires.' Simple, honest, correct, and sincere people mostly lack literary embellishment, so use ritual and music to harmonize them. All these say that the method of self-cultivation lies in correcting one's faults.) Generally, in the methods for regulating the blood and qi and cultivating the mind and nature, nothing is more convenient than following ritual, nothing is more important than obtaining a teacher, and nothing is more wondrous than single-mindedly delighting in goodness. (Jing means a shortcut or quick path. Shen means divine or spiritual. Yi hao means delighting in goodness without disliking it.) This is called the method for regulating the blood and qi and cultivating the mind and nature.

When the will is established, one can look down on wealth and nobility; when righteousness is in the heart, one can despise dukes and kings; when one reflects inwardly, external things become insignificant. An ancient text says: 'The gentleman controls external things; the petty man is controlled by external things.' This speaks to this principle. (The gentleman can control external things; the petty man is controlled by external things. Whenever it says 'A tradition says,' it refers to sayings handed down from the past.) If the body labors but the mind is at peace, then do it; if the benefit is small but righteousness is great, then do it. Serving a chaotic ruler and becoming prominent is not as good as serving a distressed ruler and following the Way. (Qiong jun refers to a ruler of a small state under pressure and threat. This means that serving a ruler of a large, chaotic state, violating the Way to become prominent, is not as good as serving a ruler of a small state and acting according to one's own righteousness.) Therefore, a good farmer does not stop plowing because of floods or droughts; a good merchant does not stop trading because of losses; (Zhe means loss. Yue means to sell. It refers to losses in the price of goods sold. Jia is pronounced gu.) A scholar-official does not slacken in righteousness because of poverty.

If one's demeanor is respectful and one's heart is loyal and trustworthy, one follows ritual and righteousness and loves others with genuine emotion (Shu means the method to emulate.), and travels everywhere under heaven, even if distressed among the four barbarian tribes, there is no one who does not respect him. (Heng xing means acting without following conventional ways. Kun means distress. This means wherever he goes, he is respected.) For laborious tasks, he takes the lead; for enjoyable matters, he is able to yield. He is upright, sincere, and trustworthy, strictly observes ritual and thoroughly examines affairs (Ju shou means to hold fast without losing. Xiang means to be careful in examining principles.), and travels everywhere under heaven, even if distressed among the four barbarian tribes, there is no one who does not trust him. If one's demeanor is arrogant and stubborn and one's heart is cunning and deceitful, one follows the teachings of Shen Dao and Mozi, and one's nature is mixed and impure (Ju means arrogant. Gu means vulgar and stubborn. 'Shun Mo' should be 'Shen, Mo.' Shen refers to the hermit Shen Dao during the time of King Xuan of Qi. His teachings originated from the Yellow Emperor and Laozi, returned to the school of names and punishments, preceded Shen Buhai and Han Fei, and their meanings are similar, mostly expounding on not esteeming the worthy and not using ability, writing forty-one books. Mo Di, a native of Song, called himself Mozi. Mozi wrote thirty-five books, and his teachings mostly focused on frugality. 'Jing' should be 'qing.' Za wu refers to words and actions that do not conform to ritual and righteousness.), and travels everywhere under heaven, even if prominent among the four barbarian tribes, there is no one who does not despise him. For laborious tasks, he is lazy and cowardly and shifts to escape (Tou means to evade duties. Ru also means cowardly and afraid of tasks: both are types of laziness. Some say: 'Tou' should be 'shu.' Yang Xiong's Fang Yan says: 'Ru shu means foolish.' Guo Pu's commentary says it means weak and fearful. Another says: Zhuan tuo means that lazy and cowardly people seek to avoid tasks.) For enjoyable matters, he flatters and pleases and takes directly without curving (Dui means joy. It means flattering and pleasing others to seek enjoyable matters. Bu qu means taking directly.), is perverse and deviant and cannot be upright and sincere (Guai pi bei li, cannot be upright and sincere and truthful. Pi is read as pi.), pursues accomplishments and labors without restraint (Cheng means achievements. Yi means labor. Lu means restraint. He is idle and unrestrained regarding achievements and labors, meaning he cannot strictly observe and thoroughly examine affairs.), and travels everywhere under heaven, even if prominent among the four barbarian tribes, there is no one who does not abandon him.

When walking, one is respectful and cautious, not because one is trapped in mud; (Gong means respectful. 'Ji' should be 'yi.' Generally, walking should naturally be respectful, not because one is trapped in mud. People in mud will be fearful and cautious. Some say: Li Xun's commentary on the Er Ya says: 'Ji zhou says: Ji means near.' Respectful and near to ritual means not daring to be reckless and absurd.) When walking, one looks down, not because the neck is bent; (Ji li means the appearance of the neck being bent and unable to look up. Ji li is like liao li.) When two people look at each other, one lowers the head first, not because of fear. (Ou shi means looking at each other.) Yet a scholar wishes to cultivate himself alone, not wanting to offend the people of the world.

A fine horse can travel a thousand li in a day, while a nag can also cover that distance by traveling for ten days. If one seeks to exhaust the inexhaustible and pursue the limitless, then one will break bones and exhaust sinews, and in a lifetime will never catch up. But if there is a stopping point, then though the thousand li be far, there is slowness and speed, priority and lateness—why can one not reach it? Does one who does not know the Way seek to exhaust the inexhaustible and pursue the limitless? Or does he have a stopping point? (Bu, walking.) As for the discriminations of hardness and whiteness, sameness and difference, having thickness and lacking thickness—these are not unrefined in their scrutiny (here referring to the twisted theories of Gongsun Long and Hui Shi, which cannot be followed. Hardness and whiteness refer to separating hardness from whiteness. The "Discourse on Hardness and Whiteness" in the Gongsun Longzi says: "Can 'hard, white, stone' be three? It is said: No. Can two be? It is said: Yes." This means that when one looks at a stone with the eyes, one sees only whiteness and does not know its hardness, thus calling it a white stone; when one touches the stone with the hand, one knows its hardness but not its whiteness, thus calling it a hard stone. Thus hardness and whiteness ultimately cannot be united as one. Sima Biao says: "Hardness and whiteness refer to hard stone not being stone, white horse not being horse. Sameness and difference refer to making what is different the same, and what is the same different." Some say: This is what the Zhuangzi calls "the great same and the small same differ—this is called small sameness and difference." It means that being together between heaven and earth is called great sameness; all things have their own categories of sameness, so this is called small sameness. This is the difference between great sameness and small sameness. Here it briefly raises sameness and difference, thus saying: "This is called small sameness and difference." The Zhuangzi also says: "All things are completely the same and completely different—this is called great sameness and difference." It means that all things are collectively called things, and none are not the same—this is the complete sameness of all things. If one distinguishes them, then human ears, eyes, nose, mouth, and hundred limbs, and the branches, leaves, flowers, and fruits of plants and trees, none are not different—this is the complete difference of all things. Here it comprehensively raises sameness and difference, thus saying: "This is called great sameness and difference." The Zhuangzi also says: "What has no thickness cannot be piled up, yet its magnitude is a thousand li." No thickness means that the limit of thickness is reached, and no further division of thick and thin is possible. Cannot be piled up means that accumulation is extreme, and no further piling is possible. Generally, what has no thickness and cannot be piled up, because it is based on what has thickness and can be piled up, can thus reach a size of a thousand li. A thousand li is mentioned as the limit of magnitude.), yet the gentleman does not debate them because he has a stopping point and does not engage; strange and extraordinary conduct is not difficult to accomplish, yet the gentleman does not do it because he has a stopping point and does not act. (Yi, strange. Qi, read as the "odd" in "odd and even." The Dialects say: "In the regions of Qin and Jin, anything incomplete is called yi." Kui, great. Yi and kui both refer to deviant and wild behavior. The Zhuangzi says: "In the south there was an yi man named Huang Liao.") Thus the scholar says: "Wait for that person to stop and wait for me, and I will go forward to approach him (Xue yue refers to what those who study transmit these words. Chi, to wait, pronounced zhi li fan.), then there is also slowness and speed, priority and lateness—why can they not arrive together?" Thus, if one does not stop even half a step, a lame turtle can travel a thousand li; if one does not stop piling up earth, a mound can become a mountain; if one blocks its source and dredges its channel, rivers and streams can dry up; (Ya, to block, pronounced yi she fan. Du, channel.) if one advances one step and retreats one step, one moves left and then right, even six fine horses cannot reach the destination. (This refers to not being consistent, thus not being able to reach the end of the road.) The difference in people's natural endowments—is it truly like the difference in speed between a lame turtle and six fine horses? Yet the lame turtle can reach, while the six fine horses cannot. There is no other reason for this: one acts, the other does not act.

Though the road is near, if one does not walk it, one cannot reach it; though the task is small, if one does not do it, one cannot succeed. Those who have many idle days will not travel far on their comings and goings. (Many idle days refers to laziness. Comings and goings refers to the places the road reaches.) One who delights in the law and can practice it is a scholar; (One who delights in the law and can practice it is called a scholar. Shi means to serve, referring to being able to manage affairs.) One who is firm in purpose and can embody it is a gentleman; (One who solidifies his purpose and understands the great substance.) One who is even and clear and never exhausted is a sage. (Qi refers to being without bias or partiality. Not exhausted, without end. The Book of Documents says: "Cheng Tang could be qi and sage, broad and profound.") If a person has no law, he will be at a loss, not knowing where to go. (Juju, the appearance of being at a loss, not knowing what to do. The Book of Rites says: "Juju—where is he going?") If one has the law but does not understand its principles, he will be cramped and uneasy. (Qu is read as ju. In ancient script, the characters "qu" and "ju" were interchangeable. Ququ, the appearance of being not at ease. Zhi, to know. Not knowing its principles refers to merely clinging to the written words.) If one follows the law and deeply understands its categories, then he will be gentle and composed. (Deepen its categories refers to deeply understanding the unifying categories. Wenwen, the appearance of being moist and refined. Raising categories is difficult for the gentleman, so it is repeatedly mentioned.)

Ritual is used to rectify oneself; the teacher is used to rectify ritual. Without ritual, with what can one rectify oneself? Without a teacher, how can I know that ritual is correct? If ritual is prescribed thus and one acts accordingly, this is the nature and emotions being at ease with ritual; if the teacher speaks thus and one speaks accordingly, this is the wisdom being like the teacher. When the nature and emotions are at ease with ritual, and wisdom is like the teacher, this is the sage. (When the nature and emotions are at ease with ritual, it is as if it were natural, not relying on learning. If actions do not violate ritual, and words do not violate the teacher, one is no different from a sage, showing that the efficacy of the teacher's model is thus.) Therefore, to deny ritual is to have no law; to deny the teacher is to have no teacher. (No teacher means not taking a teacher as one's master.) To reject the teacher's model and delight in self-righteousness is like making a blind person distinguish colors, or a deaf person distinguish sounds—there is nothing else to do except for the deranged and reckless. (She, to discard. Discarding the deranged and reckless, who would do such a thing?) Therefore, learning is learning ritual and law. That teacher is the one who takes himself as the correct model and values being naturally at ease with this Way. (To imitate the teacher's ritual and law as the correct model is like being at ease by nature—this is what is valuable. Some versions write "ritual" as "body.") The Book of Songs says: "Without knowing or recognizing, follow the law of heaven." This speaks of this meaning. (The Book of Songs, the "Great Majesty" chapter. This is cited to compare the teacher's model secretly corresponding to heaven's Way, just as King Wen, though not yet known, already followed heaven's law.)

To be upright and respectful, and to revere elder brothers, can be called a good youth; if one adds to this a fondness for learning, humility, and quickness, then one can achieve equality with others without having a mind to surpass them, and can become a gentleman. (If one is already fond of learning, humble, and quick, and furthermore has an equal mind without the intention to surpass others, one can become a gentleman. Some say: The four characters "you jun wu shang" are redundant.) To be weak, lazy, afraid of toil, without a sense of shame, and greedy for food and drink, can be called a bad youth; (Tou ru dan shi all refer to those who are weak, lazy, and afraid of toil.) and if one adds to this dissipation and violence without obedience, treachery and evil without reverence for elder brothers, (Han Shilang says: "Chang is the same character as dang, written with the heart radical and yang, meaning dissipation and violence.") then one can be called an inauspicious youth, and even if one suffers punishment and execution, it is fitting. ("Xiang" should be read as "xiang," auspicious.)

Respecting the elderly, then the strong will flock to you; (Lao lao means to treat the elderly as elders to be respected. The Mencius says: "Bo Yi and Tai Gong were the two most venerable men under heaven, the fathers of the world. When their fathers flock to you, where else will their sons go?") Not oppressing the poor, then the successful will gather; (Treat the poor with leniency and not harshly press them—this means showing kindness and compassion to widowers, widows, orphans, and the destitute. Ji means to gather. Doing this, then the successful will also flock to you in great numbers. Turning over nests and breaking eggs—then the phoenix will not come; draining ponds and catching all the fish—then the dragon will not come; the principle is the same.) Acting in obscurity and bestowing kindness without expecting return, then both the worthy and the unworthy will flock together. (Acting in obscurity means doing things without seeking others' knowledge. Bestowing without expecting return means giving kindness without seeking recompense. Doing this, both the worthy and the unworthy will equally admire and flock to you.) If a person has these three kinds of conduct, even if he has great faults, will heaven bring disaster upon him? (If he unfortunately has faults, heaven will also protect him; it is fitting that he should not suffer great calamity.)

When the gentleman seeks profit, he does so with restraint; he avoids misfortune early, he is cautious in shunning disgrace, and he is brave in practicing the Way. When the gentleman is poor, his aspirations are lofty; when rich and noble, his demeanor is respectful; when at leisure, his vital energy does not become slack; when toiling, his countenance does not become haggard; when angry, he does not take excessively; when pleased, he does not give excessively. ("Give" here means reward. In the Rites of Zhou, the "Eight Handles," the third item states: "Use rewards and gifts to control the favor of ministers.") When the gentleman is poor, his aspirations are lofty because he promotes benevolence; (the heart of benevolence is deep, so his thoughts are far-reaching. This refers to dedicating oneself to the far-reaching goal of benefiting the world and its beings.) When rich and noble, his demeanor is respectful because he curbs his power; (curbing the might of power, so his body and demeanor are respectful and cautious. "Curb" is pronounced suo jie fan.) When at leisure, his vital energy does not become slack because he chooses what is fitting; ( "Choose" is the same as "simplify." This means selecting matters according to what is fitting and proper, not pursuing arrogance and ease, thus breaking away from idleness without falling into laziness.) When toiling, his countenance does not become haggard because he delights in social intercourse; (interacting with people in a harmonious and friendly manner, his mind and will remain constantly at peace.) When angry, he does not take excessively; when pleased, he does not give excessively—this is because the standard overcomes selfish desire. (Using the public mind to extinguish private desires, so rewards and punishments are appropriate.) The Book of Documents says: "Without partial fondness, follow the king's righteous path; without partial hatred, follow the king's righteous road." This means the gentleman is able to overcome selfish desire with public righteousness. (The Book of Documents, words from the "Great Plan" chapter.)