An Inquiry into the Core of Xunzi's 'On Rites': The Origin of Rites, Textual-Structural Logic, and the Way of Elevation and Reduction
This article provides an in-depth exegesis of the foundational text in the opening of Xunzi's 'On Rites,' systematically analyzing the logical chain linking the origin of rites to human desire and societal conflict, elucidating the structural concept of 'Honoring the fundamental is called text (wen), utilizing it closely is called principle (li),' and investigating the hierarchical dimensions of elevation (long), reduction (sha), and the middle way within rites pertaining to the gentleman's path.
Section 2 "That which is great (da) is the expanse of Rites": The Breadth of Rites
"That which is great (da) is the expanse of Rites" (Da zhe, Li zhi guang ye)—"Greatness" (Da) is the breadth of Rites.
"Great" (Da)—Vast, grand. "Expanse" (Guang)—Broad, extensive. "Greatness" is the breadth of Rites' scope of application—it is not confined to one aspect or one occasion, but encompasses every facet of human life and every corner of society.
Master Xunzi says in the Quan Xue chapter:
"Where does learning begin$2 Where does it end$3 It begins with reciting the Odes and ends with reading the Rites. In terms of meaning, it begins with being a scholar (shi) and ends with being a Sage."
The end of learning is "reading the Rites" (du Li)—studying and practicing Rites. This is because Rites are the most expansive area of learning—they cover politics, ethics, religion, aesthetics, social interaction, and all other fields.
The Zuo Zhuan, Zhao Gong Twenty-Fifth Year records Zhao Jianzi asking Master Zichan: "Dare I ask what Rites are$4" Master Zichan replied with an extremely broad explanation:
"Rites are the constant laws of Heaven, the righteousness of Earth, and the conduct of the people. ... They model the clarity of Heaven, adapt to the nature of Earth, giving rise to the Six Qi... employing the Five Elements. The Qi form the Five Flavors, manifest as the Five Colors, resonate as the Five Tones... They serve as the standard for superiors and inferiors in ruling and ministering by modeling the righteousness of Earth, delineate the inside and outside of husband and wife by connecting the Two Things, symbolize the clarity of Heaven through fathers, sons, brothers, aunts, nephews, in-laws, and marriage alliances, follow the Four Seasons through governance, labor, and practical affairs, emulate the killing and slaying of thunder through penalties and prisons, and resemble the reproduction and nurturing of Heaven through warmth, compassion, and gentleness."
All the norms of Rites—the relationships between ruler and minister, husband and wife, father and son—are concrete expressions of social hierarchy. "Modeling the righteousness of Earth" (ze di yi) indicates that this hierarchy is not arbitrary human creation but is based on the underlying principles of Heaven and Earth.
The Zhong Yong (Doctrine of the Mean) states:
"Confucius inherited the teachings of Yao and Shun and patterned himself after Wen and Wu. He modeled the seasons of Heaven above and adapted to the soil and water below. He is like Heaven and Earth in that he encompasses and carries all things, and covers and shades all things. He is like the Four Seasons in their regular succession, and like the sun and moon in their successive illumination. The myriad things grow together without harming one another; the Dao operates universally without contradicting itself."
Like Heaven and Earth encompassing all, like the Four Seasons in regular succession, like the sun and moon illuminating in turns—this is the ultimate expression of the "Greatness" (Da) of Rites. It is all-embracing like Heaven and Earth, and ceaseless in operation like the Four Seasons.