21.  It is due to our nature that enlightenment results from sincerity. It is due to education that sincerity results from enlightenment. Given sincerity, there will be enlightenment, and given enlightenment, there will be sincerity.¹

自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。

22.  Only those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.²

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，則可以與天地參矣。

23. The next in order are those who cultivate to the utmost a particular goodness. Having done this, they can attain to the possession of sincerity. As there is sincerity, there will be its expression. As it is expressed, it will become conspicuous. As it becomes conspicuous, it will become clear. As it becomes clear, it will move others. As it moves others, it changes them. As it changes them, it transforms them. Only those who are absolutely sincere can transform others.

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。

24.  It is characteristic of absolute sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be lucky omens. When a nation or family is about to perish, there are sure to be unlucky omens. These omens are revealed in divination and in the movements of the four limbs. When calamity or blessing is about to come, it can surely know beforehand if it is good, and it can also surely know beforehand if it is evil. Therefore he who has absolute sincerity is like a spirit.

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。

25.  Sincerity means the completion of the self, and the Way³ is self-directing. Sincerity is the beginning and end of things. Without sincerity there would be nothing. Therefore the superior man values sincerity. Sincerity is not only the completion of one’s own self, it is that by which all things are completed. The completion of the self means humanity. The completion of all things means wisdom. These are the character of the nature, and they are the Way in which the internal and the external are united. Therefore whenever it is employed, everything done is right.

誠者自成也，而道自道也。誠者物之終始，不誠無物。是故君子誠之為貴。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。

26.  Therefore absolute sincerity is ceaseless. Being ceaseless, it is lasting. Being lasting, it is evident. Being evident, it is infinite. Being infinite, it is extensive and deep. Being extensive and deep, it is high and brilliant. It is because it is extensive and deep that it contains all things. It is because it is high and brilliant that it overshadows all things. It is because it is infinite and lasting that it can complete all things. In being extensive and deep, it is a counterpart of Earth. In being high and brilliant, it is a counterpart of Heaven. In being infinite and lasting, it is unlimited. Such being its nature, it becomes prominent without any display, produces changes without motion, and accomplishes its ends without action.

故至誠無息。不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久無疆。如此者，不見而章，不動而變，無為而成。

The Way of Heaven and Earth may be completely described in one sentence: They are without any doubleness and so they produce things in an unfathomable way. The Way of Heaven and Earth is extensive, deep, high, brilliant, infinite, and lasting. The heaven now before us is only this bright, shining mass; but when viewed in its unlimited extent, the sun, moon, stars, and constellations are suspended in it and all things are covered by it. The earth before us is but a handful of soil; but in its breadth and depth, it sustains mountains like Hwa and Yo without feeling their weight, contains the rivers and seas without letting them leak away, and sustains all things. The mountain before us is only a fistful of straw; but in all the vastness of its size, grass and trees grow upon it, birds and beasts dwell on it, and stores of precious things (minerals) are discovered in it. The water before us is but a spoonful of liquid, but in all its unfathomable depth, the monsters, dragons, fishes, and turtles are produced in them, and wealth becomes abundant because of it [as a result of transportation]. The Book of Odes says, “The Mandate of Heaven, how beautiful and unceasing.”⁴ This is to say, this is what makes Heaven to be Heaven. Again, it says, “How shining is it, the purity of King Wen’s virtue!”⁵ This is to say, this is what makes King Wen what he was. Purity likewise is unceasing.

天地之道，可壹言而盡也。其為物不貳，則其生物不測。天地之道，博也厚也，高也明也，悠也久也。今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華岳而不重，振河海而不泄，萬物載焉。今夫山，一拳石之多，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、魚鱉生焉，貨財殖焉。《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。

27.  Great is the Way of the sage! Overflowing, it produces and nourishes all things and rises up to the height of heaven. How exceedingly great! [It embraces] the three hundred rules of ceremonies and the three thousand rules of conduct. It waits for the proper man before it can be put into practice. Therefore it is said, “Unless there is perfect virtue, the perfect Way cannot be materialized.”

大哉，聖人之道！洋洋乎發育萬物，峻極于天。優優大哉！禮儀三百，威儀三千，待其人然後行。故曰：苟不至德，至道不凝焉。

Therefore the superior man honors the moral nature and follows the path of inquiry and study. He achieves breadth and greatness and pursues the refined and subtle to the limit. He seeks to reach the greatest height and brilliancy and follows the path of the Mean. He goes over the old so as to find out what is new.⁶ He is earnest and deep and highly respects all propriety. Therefore when occupying a high position, he is not proud, and when serving in a low position, he is not insubordinate. When the Way prevails in the country, he can rise to official position through his words. When the Way does not prevail in the country, he can preserve himself through silence. The Book of Odes says, “Intelligent and wise, he protects his person.”⁷ This is the meaning.

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

28.  Master Kong said: To be stupid and like to use his own judgment, to be in a humble station and like to dictate, to live in the present world and go back to the ways of antiquity—people of this sort bring calamity on themselves. Unless one is the Son of Heaven, he does not decide on ceremonies [of social order], make regulations, or investigate (determine) the form and pronunciation of characters. In the world today, all carriages have wheels of the same size, all writing is done with the same characters, and all conduct is governed by the same social relations. Although a man occupies the throne, if he has not the corresponding virtue, he may not dare to institute systems of music and ceremony. Although a man has the virtue, if he does not occupy the throne, he may not dare to institute systems of music and ceremony either.

子曰：「愚而好自用，賤而好自專，生乎今之世，反古之道。如此者，災及其身者也。」非天子，不議禮，不制度，不考文。今天下車同軌，書同文，行同倫。雖有其位，苟無其德，不敢作禮樂焉；雖有其德，苟無其位，亦不敢作禮樂焉。

Master Kong said: I have talked about the ceremonies of the Xia dynasty (2070 – 1600 BC), but what remains in the present state of Qi (descendant of Xia) does not provide sufficient evidence. I have studied the ceremonies of the Shang dynasty (1600 – 1046 BC). They are still preserved in the present state of Song (descendant of Shang). I have studied the ceremonies of the [Western] Zhou dynasty (c.1046 – 771). They are in use today. I follow the Zhou.

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。」

29.  If he who attains to the sovereignty of the world has three important things [ceremonies, regulations, and the form and pronunciation of characters], he will make few mistakes. However excellent may have been the regulations of former times, there is no evidence for them. Without evidence, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in a low position, his position is not an honored one. The position not being honored does not command credence, and not being credited, the people would not follow them.

王天下有三重焉，其寡過矣乎！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。

Therefore the Way of the true ruler is rooted in his own personal life and has its evidence [in the following] of the common people. It is tested by the experience of the Three Kings⁸ and found without error, applied before Heaven and Earth and found to be without contradiction in their operation, laid before spiritual beings without question or fear, and can wait a hundred generations for a sage [to confirm it] without a doubt. Since it can be laid before spiritual beings without question or fear, it shows that he knows [the Principle of] Heaven. Since it can wait for a hundred generations for a sage without a doubt, it shows that he knows [the principles of] man. Therefore every move he makes becomes the way of the world, every act of his becomes the model of the world, and every word he utters becomes the pattern of the world. Those who are far away look longingly for him, and those who are near do not get weary of him. The Book of Odes says, “There they do not dislike him, here they do not get tired of him. Thus from day to day and night to night, they will perpetuate their praise.”⁹ There has never been a ruler who did not answer this description and yet could obtain early renown throughout the world.

故君子之道本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。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。《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。

30.  Master Kong transmitted the ancient traditions of Yao and Shun, and he modeled after and made brilliant the systems of King Wen and King Wu. He conformed with the natural order governing the revolution of the seasons in heaven above, and followed the principles governing land and water below. He may be compared to earth in its supporting and containing all things, and to heaven in its overshadowing and embracing all things. He may be compared to the four seasons in their succession, and to the sun and moon in their alternate shining. All things are produced and developed without injuring one another. The courses of the seasons, the sun, and moon are pursued without conflict. The lesser forces flow continuously like river currents, while the great forces go silently and deeply in their mighty transformations. It is this that makes heaven and earth so great.

仲尼祖述堯、舜，憲章文、武；上律天時，下襲水土。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。萬物并育而不相害，道并行而不相悖，小德川流，大德敦化，此天地之所以為大也。

31.  Only the perfect sage in the world has quicknesss of apprehension, intelligence, insight, and wisdom, which enable him to rule all men; magnanimity, generosity, benignity, and tenderness, which enable him to embrace all men; vigor, strength, firmness, and resolution, which enable him to maintain a firm hold; orderliness, seriousness, adherence to the Mean, and correctness, which enable him to be reverent; pattern, order, refinement, and penetration, which enable him to exercise discrimination. All embracing and extensive, and deep and unceasingly springing, these virtues come forth at all times. All embracing and extensive as heaven and deep and unceasingly springing as an abyss!

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。溥博淵泉，而時出之。溥博如天，淵泉如淵。

He appears and all people respect him, speaks and all people believe him, acts and all people are pleased with him. Consequently his fame spreads overflowingly over the Middle Kingdom (Zhongguo 中國, “China,” the civilized world), and extends to barbarous tribes. Wherever ships and carnages reach, wherever the labor of man penetrates, wherever the heavens overshadow and the earth sustains, wherever the sun and moon shine, and wherever frosts and dew fall, all who have blood and breath honor and love him. Therefore we say that he is a counterpart of Heaven.

見而民莫不敬，言而民莫不信，行而民莫不說。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。

32.  Only those who are absolutely sincere can order and adjust the great relations of mankind, establish the great foundations of humanity, and know the transforming and nourishing operations of heaven and earth. Does he depend on anything else? How earnest and sincere—he is humanity! How deep and unfathomable—he is abyss! How vast and great—he is heaven! Who can know him except he who really has quickness of apprehension, intelligence, sageliness, and wisdom, and understands character of Heaven?

唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？肫肫其仁！淵淵其淵！浩浩其天！苟不固聰明聖知達天德者，其孰能知之？

33.  The Book of Odes says, “Over her brocaded robe, she wore a plain and simple dress,”¹⁰ for she disliked the loudness of its color and patterns. Thus the way of the superior man is hidden but becomes more prominent every day, whereas the way of the inferior man is conspicuous but gradually disappears. It is characteristic of the superior man to be plain, and yet people do not get tired of him. He is simple and yet rich in cultural adornment. He is amiable and yet systematically methodical. He knows what is distant begins with what is near. He knows where the winds (moral influence) come from. And he knows the subtle will be manifested. Such a man can enter into virtue.

《詩》曰：「衣錦尚絅」，惡其文之著也。故君子之道，闇然而日章；小人之道，的然而日亡。君子之道：淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。

The Book of Odes says, “Although the fish dive and lie at the bottom, it is still quite clearly seen.”¹¹ Therefore the superior man examines his own heart and sees that there is nothing wrong there, and that he is not dissatisfied with himself. The superior man is unequaled in the fact that he [is cautious] in those things which people do not see.

《詩》云：「潛雖伏矣，亦孔之昭！」故君子內省不疚，無惡於志。君子所不可及者，其唯人之所不見乎！

The Book of Odes says, “Though the ceiling looks down upon you, be free from shame even in the recesses of your own house.”¹² Therefore the superior man is reverent without any movement and truthful without any words.

《詩》云：「相在爾室，尚不愧于屋漏。」故君子不動而敬，不言而信。

The Book of Odes says, “Throughout the sacrifice not a word is spoken, and yet [the worshipers are influenced and transformed] without the slightest contention.”¹³ Therefore the superior man does not resort to rewards and the people are encouraged to virtue. He does not resort to anger and the people are awed.

《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。

The Book of Odes says, “He does not display his virtue, and yet all the princes follow him.”¹⁴ Therefore when the superior man is sincere and reverent, the world will be in order and at peace.

《詩》曰：「不顯惟德！百辟其刑之。」是故君子篤恭而天下平。

The Book of Odes says, “I cherish your brilliant virtue, which makes no great display in sound or appearance.”¹⁵ Master Kong said, “In influencing people, the use of sound or appearance is of secondary importance.” The Book of Odessays, “His virtue is as light as hair.”¹⁶ Still, a hair is comparable. “The operations of Heaven have neither sound nor smell.”¹⁷

《詩》曰：「予懷明德，不大聲以色。」子曰：「聲色之於以化民，末也。」《詩》曰：「德輶如毛」，毛猶有倫；「上天之載，無聲無臭」，至矣！