修身

When one sees what is good, one must solemnly examine whether one possesses it. When one sees what is not good, one must gravely examine oneself with concern. When goodness resides in oneself, one should hold firmly to it with satisfaction. When badness resides in oneself, one should regard it with the same revulsion as a calamity. Therefore the one who criticizes me fairly is my teacher; the one who affirms me fairly is my friend; the one who flatters me is my enemy. Thus the gentleman honors his teachers and draws close to his friends, and in consequence he detests his enemies. He loves goodness without satiation and accepts remonstrance and takes it to heart — could he fail to make progress even if he wished to? The petty person is the opposite: he creates disorder yet hates those who criticize him; he achieves worthlessness yet wants others to consider him worthy; his heart is like a tiger or wolf, his conduct like beasts, yet he hates those who point this out. He draws close to flatterers and distances those who remonstrate, considers self-correction laughable and utmost loyalty to be enmity — could he avoid destruction even if he wished to?

The measure of comprehensive goodness — in regulating one's vital energy and nourishing life, one can match Pengzu in longevity; in cultivating the self and establishing one's name, one can equal Yao and Yu. What is fitting in times of success and beneficial in times of hardship is ritual propriety and trustworthiness. In all employment of one's vital energy, will, and deliberation — if one follows ritual then all is well-ordered; if one does not follow ritual then all becomes confused and negligent. In eating and drinking, clothing, dwelling, movement and rest — if one follows ritual then all is harmonious and regulated; if one does not follow ritual then one stumbles into transgression and generates illness. In countenance, bearing, advancing and retreating, walking and running — if one follows ritual then all is elegant; if one does not follow ritual then all becomes coarse, deviant, vulgar, and uncouth. Therefore without ritual, people cannot sustain their lives; without ritual, undertakings cannot succeed; without ritual, states cannot be at peace.

The art of regulating vital energy and nurturing the mind: if one's temperament is hard and unyielding, soften it with harmony and balance. If one's deliberations grow excessively deep, unify them with straightforward goodness. If one's courage is fierce and violent, assist it with the guidance of the Way. If one is nimble, quick, and cunning, regulate it with measured action. If one is narrow and petty, broaden it with expansive vision. If one is base, sluggish, heavy, slow, and greedy for profit, elevate it with lofty aspirations. If one is mediocre, dull, and scattered, galvanize it through teachers and friends. If one is negligent, insolent, and reckless, illuminate it with the prospect of disaster. If one is simple-minded, sincere, and solid, harmonize it with ritual and music, and open it up through reflection and inquiry. In all arts of regulating vital energy and nurturing the mind, nothing is more direct than following ritual, nothing more essential than finding a teacher, and nothing more efficacious than focusing devotion on one thing. This is what is called the art of regulating vital energy and nurturing the mind.

When one's aspirations are cultivated, one looks down on wealth and rank. When the Way and duty weigh heavily, one thinks little of kings and lords. When one examines within, external things become light. The tradition says: 'The gentleman commands things; the petty person is commanded by things.' This is what it means. If the body is labored but the mind is at peace — do it. If the profit is small but the duty is great — do it. Serving a disordered lord and getting ahead is not as good as serving a struggling lord and remaining upright. Therefore the good farmer does not stop plowing because of flood or drought, the good merchant does not stop trading because of losses, and the scholar-gentleman does not neglect the Way because of poverty.

The gentleman's pursuit of profit is restrained; his avoidance of harm comes early; his evasion of disgrace is fearful; his practice of the Way is courageous. When poor, the gentleman's ambitions remain broad. When wealthy, his bearing remains respectful. In ease and comfort, his vitality does not grow slack. In weariness and exhaustion, his countenance does not wither. In anger he does not take too much; in joy he does not give too much. That his ambitions remain broad in poverty comes from exalting benevolence. That his bearing remains respectful in wealth comes from restraining the influence of position. That his vitality does not decline in comfort comes from disciplining himself with principle. That his countenance does not wither in exhaustion comes from loving proper conduct. That he does not take too much in anger nor give too much in joy — this is principle overcoming private impulse.