Chapter 5: "That Which is Authentic Completes Itself, and the Dao Guides Itself"—The Self-Sufficiency of Authenticity and the Dao

Section 1: What is "Self-Completion" (Zi Cheng)$7

"That which is authentic completes itself" (Cheng zhe zi cheng ye)—this line clearly states the most fundamental characteristic of "Authenticity" (Cheng): Self-Completion.

The phrase "Self-Completion" carries profound meaning. Zi means self. Cheng means to complete or achieve. "Self-completion"—Authenticity achieves itself; it requires no external force to achieve it.

What does this mean$8

Let us return to the original meaning of Cheng. In pre-Qin texts, the basic meaning of Cheng is "truth" or "non-deception." The Zuo Zhuan: Duke Wen Eighteenth Year discusses oaths and betrayals, where the true fear in one's heart (Ji) is related to sincerity. The Zuo Zhuan: Duke Xiang Second Year states: "A state that loses trust is bound to collapse." Trust (Xin) and authenticity (Cheng) are closely related in meaning.

Mencius, Li Lou (Part 1) states: "Authenticity (Cheng) is the Way of Heaven; striving for authenticity (Si Cheng) is the Way of man. There has never been one who was utterly sincere and yet unmoved; if one is not sincere, one cannot move others." This is one of the most crucial statements on Cheng in pre-Qin philosophy. Mencius clearly states: "Authenticity is the Way of Heaven"—it is the characteristic of the Heavenly Dao itself.

Why is the Way of Heaven "Authentic"$9 Because the operation of the Heavenly Dao—the movement of the sun and moon, the succession of the four seasons, the growth of all things—is all "real" (not illusory, not fabricated, not forced, not decorated). This characteristic of "true and non-artificial" (Zhen Shi Wu Wang) is "Authenticity."

The "self-completion" (Zi Cheng) in "That which is authentic completes itself" is a necessary conclusion drawn from the "true and non-artificial" nature of the Heavenly Dao. The operation of the Heavenly Dao is not propelled by some external force; it is naturally so, existing by itself. This is what Laozi meant by "the Dao follows the spontaneity of nature" (Dao Fa Zi Ran). Zi Ran does not mean the natural world, but "being so of itself."

Similarly, Cheng is called "Cheng" because it is inherently true and non-artificial, self-sufficient. Truth itself requires no external guarantee—truth is truth. Therefore, "Authenticity" must be "self-completing." If it required external force to be established, it would imply that it itself was insufficient or lacking—but the meaning of Cheng lies precisely in being "true and non-artificial" and "full and complete."

This meaning deeply resonates with the spirit of the Qian (Heavenly) trigram in the I Ching. The Qian Gua, Tuan Zhuan states:

"Great indeed is the Primal Beginning (Qian Yuan), the beginning of the myriad things, thus encompassing Heaven. Clouds gather and rain falls, the myriad things display their forms. Great brightness completes the beginning and end; the six positions complete themselves in time, riding the six dragons to govern Heaven. The Way of Qian transforms, each settling its own nature and destiny, harmonizing in the Great Peace, thus benefiting and persevering. It puts forth all things first, and the myriad states find tranquility."

"The Way of Qian transforms, each settling its own nature and destiny" (Ge Zheng Xing Ming)—the transformation of the Qian Way causes all things to attain their proper nature and destiny. This "settling of nature and destiny" is the "self-completion" of all things. Things achieve their respective natures and destinies not because of external force, but because of the inherent efficacy of the Heavenly Dao (the Authentic substance). This is the meaning of "That which is authentic completes itself."

Why emphasize "self-completion"$10 Because if "Authenticity" were not "self-completing," but required external force to be established, then it would not be true "Authenticity." Something that needs an external guarantee of its truth is inherently flawed and deficient—but the meaning of Cheng lies precisely in "true and non-artificial" and "full and complete." Thus, "Authenticity" must be "self-completing."

Section 2: "And the Dao Guides Itself" (Er Dao Zi Dao Ye)

"And the Dao guides itself" (Er Dao Zi Dao Ye)—this line is even more subtle.

"Dao guides itself"—the first Dao is the noun, referring to the Great Dao of Heaven and Earth; the second Dao is the verb, meaning to guide or walk. "The Dao guides itself"—the Dao guides itself.

How does this line relate to "That which is authentic completes itself"$11

These two phrases form a parallel pair:

That which is authentic completes itself (Cheng zhe zi cheng ye)—Authenticity completes itself.
The Dao guides itself (Dao zi Dao ye)—The Dao guides itself.

The relationship is that "Authenticity" (Cheng) and "Dao" are not two separate things here, but two aspects of the same reality. Cheng emphasizes the truthfulness of the substance (what it is), while Dao emphasizes the unfolding of its function (how it operates). "Authenticity completes itself" speaks of the self-sufficiency of the substance; "The Dao guides itself" speaks of the self-propulsion of its function. Taken together: the true substance naturally unfolds its own path, requiring no external guidance.

This meaning is also echoed in the I Ching. The Appendix III states:

"One Yin and one Yang is called the Dao; what follows it is good (Shan); what completes it is nature (Xing)."

"One Yin and one Yang is called the Dao"—the alternation of Yin and Yang is the Dao. This operation is not arranged by an external agent but follows the inherent logic of Yin and Yang. When Yin reaches its extreme, Yang arises; when Yang reaches its extreme, Yin arises—this is the natural tendency. "What follows it is good"—the continuation of this operation is goodness. "What completes it is nature"—the actualization of this operation in the individual is nature.

The entire process—from Dao to Goodness to Nature—unfolds naturally, without external intervention. This is the meaning of "The Dao guides itself."

However, a distinction must be made between Confucianism and Daoism here. Laozi states "The Dao follows the spontaneity of nature" (Dao Fa Zi Ran), where Zi Ran emphasizes "non-action" (Wu Wei)—the Dao does not deliberately act; everything proceeds naturally. The Zhongyong's "The Dao guides itself" (Dao Zi Dao Ye), while certainly implying naturalness, leans more toward "self-consciousness" (Zi Jue)—in man, the Dao not only operates naturally but is also expressed as moral self-consciousness—knowing good from evil, choosing and firmly adhering to the good.

This subtle difference can be seen through the character Cheng. Laozi's Dao is value-neutral; it is just "natural." The Zhongyong's Cheng has "Authenticity" as its essence—it is not only natural, but it is also truly real and completely full, without artificiality. This "true and non-artificial" quality, when expressed in man, manifests as moral self-consciousness—knowing good and evil, choosing and firmly adhering to the good. This sense of "self-consciousness" is unique to the Zhongyong's expression of "The Dao guides itself."

Section 3: "Authenticity is the beginning and end of things; without authenticity, there are no things."

This sentence extends the meaning of Cheng from the Heavenly Dao to the myriad things.

"Cheng zhe wu zhi zhong shi"—Authenticity is the beginning and end of all things. The beginning and end of every thing depend on "Authenticity."

What does this mean$12

The "beginning" (Shi) of a thing—the reason it can arise and exist—is "Authenticity." Cheng is the true principle, and every thing has its own true principle, thus each can exist. Without principle, there are no things—something without a basis in truth cannot exist.

The "end" (Zhong) of a thing—the reason it can develop and reach completion—is also because of "Authenticity." The process of a thing from beginning to end is the gradual unfolding and realization of its "Authenticity" (true nature). A seed can grow into a great tree because the seed inherently contains the "Authenticity" (true nature) of a great tree. The "beginning" of the seed is Cheng, and the "end" of the tree is also Cheng—it is consistent from beginning to end.

"Bu cheng wu wu"—Without authenticity, there are no things. This statement is extremely abrupt. It implies that "Authenticity" is not an attribute added externally to the myriad things; it is the fundamental condition for their existence. Something unreal (something without Cheng) cannot even be called a "thing"—it is merely illusion.

This idea has deep roots in pre-Qin philosophy.

The I Ching, Qian Gua, Wen Yan states:

"The Primal Beginning (Qian Yuan) is that which initiates and causes flourishing. Benefit and perseverance are inherent in nature and disposition. The Qian, being the first, is able to benefit the world with beautiful advantages, yet speaks not of its own benefit—how great it is!..."

"The Primal Beginning initiates and causes flourishing" (Qian Yuan, Shi Er Heng)—Qian Yuan (the primal source of the Heavenly Dao) benefits the world with its beautiful advantages. This "beginning" (Shi) is the "beginning" in "Authenticity is the beginning and end of things"—the beginning of all things stems from the Qian Yuan (the Authentic substance) of the Heavenly Dao.

Furthermore, the I Ching, Appendix III states: "The great virtue of Heaven and Earth is life." The greatest virtue of Heaven and Earth is "life"—the generation of myriad things. This "life" is possible precisely because Heaven and Earth are "Authentic." If Heaven and Earth were not "Authentic" (not real), they could not generate the myriad things.

Mencius's discussion can also be referenced. Mencius, Li Lou (Part 1) states: "Authenticity (Cheng) is the Way of Heaven." The essence of the Heavenly Dao is Authenticity. Since all things are generated by the Heavenly Dao, all things take Authenticity as their beginning. All things return to the Heavenly Dao ("end"), also taking Authenticity as their end. "Without authenticity, there are no things"—apart from the Authenticity of the Heavenly Dao, no thing can exist.

Section 4: "Therefore, the exemplary person values authenticity above all."

From the metaphysical proposition "Authenticity is the beginning and end of things; without authenticity, there are no things," the text immediately transitions to human conduct: "Therefore, the exemplary person values authenticity above all" (Shi gu junzi cheng zhi wei gui).

This turn is extremely crucial. It shows that the Zhongyong's discussion of "Authenticity" is not merely about establishing an abstract ontology, but about implementing this ontology in human cultivation.

Why does the exemplary person value "Authenticity" above all$13

Because "Authenticity" is the fundamental basis of all existence. All things begin and end with Cheng; without Cheng, there are no things. Man is also one of the myriad things—if a person is not authentic, the "personhood" (Ren Ge) itself cannot be established. A dishonest person's benevolence, righteousness, rites, and wisdom are all false; everything they do is unreal—equivalent to "no thing."

Thus, "the exemplary person values authenticity above all"—the exemplary person regards Cheng as the most precious thing. It is not just one item among moral qualities, but the foundation of all moral qualities. Without Cheng, benevolence cannot be called benevolence, righteousness cannot be called righteousness, rites cannot be called rites, and wisdom cannot be called wisdom.

The Analects, Wei Zheng states: "If a man has no faith (Xin), I do not know what he can do. How can a large cart proceed without a coupling-pin, or a small cart without a cross-bar$14" This concept of Xin (faithfulness/trustworthiness) is close to Cheng. If a man lacks Xin (is inauthentic), he is like a cart without its crucial connecting parts, unable to move. The functioning of all virtues depends on Cheng as the pivot.

Furthermore, the Analects, Xue Er states: "Flattering words and a pretentious manner are seldom associated with true benevolence (Ren)." Those who use flattering words and wear pretentious expressions are inauthentic. Such inauthentic people will have little Ren. Conversely, "Being firm and resolute, simple and honest, is close to benevolence" (Gang Yi Mu Ne Jin Ren)—those who are firm, resolute, simple, and unadorned are closer to Ren because they do not feign or pretend—they are "Authentic."