Section 82A.1
The Way of Heaven is to bestow;
the Way of Earth is to transform;
the Way of humankind is to be righteous.
The sage observes the twigs and understands the root; this is the perfection of quintessence.
The sage takes one [thing] and responds with ten thousand; this is the orderliness of classification.
[There are] those who agitate the roots but do not know how to calm the branches.
[There are] those who take on affairs at the outset but are unable to predict their outcome.
Profit is the root of depravity.
Wantonness is the beginning of disorder.
If you accept the beginning of disorder and stir the root of depravity, although you want to bring tranquillity to the people, you will not be able to do so. Therefore the noble man
does not speak if it is not in accordance with the rites;
does not move if it is not in accordance with the rites.
Those who are fond of sex but do not follow the rites become unrestrained;
those who eat and drink but do not follow the rites become contentious.
Lack of restraint and contentiousness gives rise to disorder.
Now ritual is what embodies the emotions and prevents disorder. Human emotions cannot control desires, so we cause them to be regulated by the rites [so that]
the eyes gaze on correct colors,
the ears listen to correct sounds,
the mouth savors correct flavors,
and the person carries out the correct Way.
This is not meant to deprive one of emotions; rather, it is the means by which the emotions are calmed. Alterations [of feelings] are termed “emotions.” Although the various alterations of human emotions must await stimulation by various external things [to be expressed], they also are an aspect of nature. Therefore they are said to be internal. The alterations that cause altered [emotional states] are designated as external. Therefore, although they are due to the emotions, they nonetheless are not explained as being part of nature. Thus it is said: The activation of nature by externals is like the impermanence of the spirit. Accumulated habits and gradual weaknesses are the subtle influences of [external] things. They unwittingly become part of the self. One forgets that they are only habits, as they become like part of one’s nature. It is imperative that this be examined.
Only with pure knowledge and upright thoughts will your plans succeed.
Only with moderate desires and compliant actions will your relationships obtain.
Take remonstrance, struggle, dignity, and calm as your dwelling.
Take Propriety, Righteousness, the Way, and Virtue as your model.
1Therefore, perfect sincerity leaves things behind and is not altered by them. Personal liberality that is not contentious cannot be vulgarized or influenced by them. Various strong [pressures] cannot enter [the self]. [It is] like a discarded cicada skin [lying] amid turbidity and filth: how could it muster the means to affect you? To follow along with the myriad things but not lose the [essence of] the self—this is the mind of the sage. [82A/85/24–82A/86/3]
Names are the means by which one distinguishes things.
For [relationships that are] close, there are significant names;
for [relationships that are distant], there are less significant names;
for [people who are] noble, there are refined names;
for [people who are] base, there are plain names;
for [ages that are] near, there are detailed names;
for [ages that are] distant, there are general names.
The terminology [of the Spring and Autumn] does not conceal the true nature of things. It illuminates the true nature of things but does not neglect proper terminology. If people’s minds follow it and do not struggle against it, it will penetrate and connect the ancient and contemporary without the least disorder. Such are the righteous principles of [its use of] names.
Men and women are like the Way. People’s inborn differences are discussed [by means of] propriety and righteousness. The origin of names and designations arise from human affairs. What does not comply with the Way of Heaven is designated as unrighteous.
Observe the distinctions between Heaven and humankind;
scrutinize the differences between the Way and fate;
and you will understand the delightfulness of propriety.
Observing the good, one cannot but like it;
observing the bad, one cannot but dislike it.
But likes and dislikes come and go and cannot be preserved and guarded [permanently]; therefore we have the Human Way. The Human Way is what human beings follow. It is the source from which people obtain joy, but it is not chaotic; it is [reliably] repetitious without being tiresome. [Each of] the myriad things comes into existence bearing a name. The sage names them in accordance with their appearance. However, [names] can be modified, in every case in accordance with righteous principles. Thus, one rectifies names so that the names are righteous. The term “thing” is a general name for something, an all-inclusive name for something. But things also have their particular names, which are specific names and not names for things in general. Thus it is said:
“What the myriad things move but has no form is intention;
what takes form but does not change is virtue;
what is joyous without being chaotic and [reliably] repetitious without being tiresome is the Way.” [82A/86/5–12]
