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 The Essence of Measure (Du) in "Perfectly Measure"
The character du (measure) in "Rites and ceremonies perfectly measure" echoes the du (measure) in "measure, quantity, division, boundary" mentioned earlier.
"Measure" (Du)—Standard, scale, criterion. Every rite has its "measure"—when to do what, to what extent, and where to stop. The totality of these "measures" constitutes the complete normative system of Rites.
"Perfectly measure" (Zong du)—Completely adhering to measure. This implies that not a single step is omitted or deviated from—every detail is just right. This is precisely the state of the Sage mentioned earlier—"grasping the order implicitly" (qu de qi ci xu). The Sage’s performance of Rites is perfectly ordered in every bend (qu)—this is "perfectly measure" (zong du).
The Analects, Tai Bo chapter records Master Kong’s highest praise for Tai Bo:
"The Master said, 'Tai Bo, one can truly call him possessing the utmost virtue! He thrice yielded the realm to others, yet the people had no way to praise him.' "
Tai Bo yielded the throne three times, and the people did not know how to praise him—because his actions were so natural, without any trace of intentional display. This state of "no way to praise" (wu de er cheng) is the ultimate expression of "perfectly measure" (zong du)—Rites are performed so perfectly that they seem not to be performed at all.