Chapter 6: "Authenticity does not merely complete oneself; it is that by which things are completed."

Section 1: From "Self-Completion" to "Completion of Things"—The Outward Orientation of Authenticity

"Authenticity does not merely complete oneself; it is that by which things are completed" (Cheng zhe fei zi cheng ji er yi ye, suo yi cheng wu ye). This line is a vital supplement and progression from "That which is authentic completes itself."

The previous statement, "That which is authentic completes itself," might give the impression that Cheng only involves self-achievement and is unrelated to other things. This line immediately corrects that misconception: Cheng not only completes the self but is also the means by which things are completed.

How is this possible$15

Because "Authenticity" is not the private possession of an individual; it is the fundamental reality of the Heavenly Dao. The Authenticity of the Heavenly Dao is present in all things—"Authenticity is the beginning and end of things." My Cheng is the manifestation of the Heavenly Dao's Cheng within me. When I achieve ultimate sincerity, what I manifest is not merely "my" sincerity, but the Authenticity of the Heavenly Dao. And the Authenticity of the Heavenly Dao is inherently about "completing things"—the "great virtue of Heaven and Earth is life," meaning Heaven and Earth generate all things through their authenticity. My ultimate sincerity must therefore possess this function of "completing things."

This meaning aligns deeply with Confucius's educational practice. Confucius's teaching was aimed at completing others as his own goal. The Analects, Yong Ye states: "The benevolent person, wishing to establish himself, also establishes others; wishing to be accomplished, also helps others to be accomplished. Being able to take an example close at hand and apply it universally—this may be called the method of benevolence."

"Wishing to establish himself, also establishes others; wishing to be accomplished, also helps others to be accomplished" (Ji Yu Li Er Li Ren, Ji Yu Da Er Da Ren)—one's own "establishment" and "accomplishment" is "completing the self," while helping others to "establish" and "accomplish" is "completing things."

Why must the self's "establishment" and "accomplishment" extend to others$16 Because that is the nature of "Authenticity." The person of ultimate sincerity shares the same body as Heaven and Earth—Heaven and Earth do not generate just one thing, but all things. The love of the supremely sincere person extends not just to the self but to all things.

Section 2: "To complete oneself is benevolence (Ren); to complete things is wisdom (Zhi)."

This line corresponds "completing the self" to Ren (Benevolence) and "completing things" to Zhi (Wisdom).

"To complete oneself is benevolence" (Cheng ji, Ren ye)—To complete oneself is Ren.

Why is completing oneself Ren$17 Ren means love, and also self-love. However, this "self-love" is not self-love based on selfish desire, but the self-love involved in achieving one's true inherent nature. To make oneself a genuine person—to fully realize the nature bestowed by Heaven—this is "completing the self," and this is Ren.

Mencius, Jin Xin (Part 2) states: "Ren is man. Combined, it is the Dao." Ren is the Way of being human. "Completing the self" means making oneself a true "man." What makes a man human is his capacity to be "benevolent." Therefore, "to complete oneself is benevolence."

The Analects, Yan Yuan states: "To subdue oneself and return to propriety (Li) is benevolence (Ren). If a man can one day subdue himself and return to propriety, all under Heaven will return to benevolence. To practice benevolence is a matter of one's own self; is it the business of others$18" "Wei Ren You Ji"—the realization of Ren depends on oneself. This "depending on oneself" is "completing the self."

"To complete things is wisdom" (Cheng wu, Zhi ye)—To complete things is Zhi.

Why is completing things Zhi$19 Because "completing things" requires understanding the distinct characteristics and needs of all things. All things have their own nature—plants have the nature of plants, beasts have the nature of beasts, and men have the nature of men. To complete them, one must know what each needs and what is suitable for it. This is "Wisdom" (Zhi).

The I Ching, Appendix III states: "If one understands the totality of the myriad things and thus assists the world with the Dao, one does not transgress." Knowledge that extends to the myriad things is what "assists the world." This Zhi is the prerequisite for "completing things."

Moreover, the Analects, Wei Zheng states: "To know when you know something, and to know when you do not know something—that is knowledge." This states that the primary condition for Zhi is truth—not deceiving oneself, not falsely claiming knowledge. This is also "Authenticity" (Cheng). Thus, Zhi and Cheng are interconnected.

The Analects, Yong Ye states: "The wise man delights in water; the benevolent man delights in mountains. The wise man is active; the benevolent man is tranquil. The wise man is happy; the benevolent man is long-lived." The wise man is active and delights in water—Zhi possesses the characteristics of movement, flexibility, and unobstructed flow, which is precisely what is needed for "completing things." Because the myriad things are diverse, completing them requires flexible and penetrating wisdom, capable of applying different methods according to the difference of things.

However, "to complete oneself is benevolence" and "to complete things is wisdom" are not strictly separate. Ren and Zhi are originally one. The Zhongyong later states: "It is the virtue of the nature, the Way that unites the inner and the outer." Ren focuses on the inner (completing the self), while Zhi focuses on the outer (completing things), but the inner and outer are fundamentally one. Completing the self implies the function of completing things, and completing things realizes the merit of completing the self.

This subtle connection can be illustrated by the practices of Confucius's disciples.

Yan Hui—The Analects, Yong Ye states: "Hui’s mind, for three months, did not depart from benevolence." Yan Hui's learning focused on completing his own Ren. "Did not depart from benevolence" (Bu Wei Ren)—constantly maintaining the benevolent mind, never letting it slip away. This is the ultimate realization of "completing the self."

Zigong—Zigon was skilled in rhetoric, diplomacy, and commerce. Texts like the Zuo Zhuan and Guoyu record his diplomatic journeys. This is the wisdom (Zhi) of "completing things"—influencing the external world through wisdom.

However, Yan Hui's self-completion was not selfish; his mind that "did not depart from benevolence" naturally influenced others ("When Yanzi employed it, though without office, he became a teacher for all ages"). Zigong's completion of things was not superficial; his diplomatic skill was rooted in his sincere belief in righteousness and the Dao. Therefore, completing the self and completing things are ultimately two sides of one matter.

Section 3: "It is the virtue of the nature, the Way that unites the inner and the outer, and therefore it is appropriately applied at all times."

"It is the virtue of the nature" (Xing zhi de ye)—This unity of completing the self and completing things, the integration of Ren and Zhi, is the inherent "virtue" (De) of "Nature" (Xing).

Xing is the inherent reality bestowed by Heaven. De means "gain," the inherent function of Xing. The Ren of completing the self and the Zhi of completing things are not externally added; they are originally possessed by human nature. This connects with the Zhongyong's opening line: "What Heaven mandates is what we call our nature." The nature bestowed by Heaven inherently contains Ren and Zhi and inherently possesses the capacity for self-completion and completion of things.

"The Way that unites the inner and the outer" (He Wai Nei Zhi Dao ye)—This Way of completing the self and things unites the "outer" and the "inner."

The "inner" is completing the self, Ren. The "outer" is completing things, Zhi. The two are not opposing poles but two faces of one substance. Uniting the outer and inner means dissolving the separation between them, so that completing the self is completing things, and completing things realizes the completion of the self.

This concept of "uniting the outer and inner" has significant meaning in pre-Qin thought.

The I Ching, Kun Gua, Wen Yan states: "Kun, though extremely yielding, acts vigorously; though extremely still, its virtue is upright. It receives the master later and possesses constancy; it contains the myriad things and transforms them with light. How smooth is the Way of Kun! It follows Heaven and acts according to the time. It receives the master later and possesses constancy; it contains the myriad things and transforms them with light."

"It contains the myriad things and transforms them with light" (Han Wan Wu Er Hua Guang)—The Way of Kun contains all things and causes them to transform and shine. This "containing" is the inner, and "transforming/shining" is the outer. The virtue of the Kun Way unites the inner (containing) and the outer (transforming) into one. This is the meaning of "the Way that unites the inner and the outer."

Mencius, Gongsun Chou (Part 1) states: "When cultivating this Qi, it is most vast and most rigid. If nourished uprightly without harm, it fills the space between Heaven and Earth... This Qi matches righteousness and the Dao; without this, it starves. This is generated by accumulated righteousness; it is not seized by aggression."

The "vast and mighty Qi" is nurtured internally ("in the heart") but "fills the space between Heaven and Earth" (outwardly). Inner and outer are unified—this is the "Way that unites the inner and the outer."

"And therefore it is appropriately applied at all times" (Gu Shi Cuo Zhi Yi ye)—Therefore, in every time and situation, one can naturally make appropriate responses.

"Time" (Shi) refers to opportunity and timeliness. "Application" (Cuo) refers to action or execution. "Appropriate" (Yi) means suitable. Since completing the self and completing things are unified, and the inner and outer are no longer separated, one can naturally respond appropriately at any time or in any situation.

This "appropriate application at all times" is what Confucius called "timing" (Shi Zhong). The Analects, Wei Zi states: "I am different from others; I am capable of nothing, and incapable of nothing." Confucius was capable of nothing and incapable of nothing—everything depended on the opportune moment, neither too early nor too late, neither too much nor too little. This "capable of nothing and incapable of nothing" is precisely the meaning of "appropriately applied at all times."

The I Ching, Qian Gua, Wen Yan states: "Vigilant all day long, one follows the time." To follow the time means moving in sync with the opportune moment, neither preceding nor lagging behind, neither deviating to one side nor the other. This is "appropriately applied at all times."

Mencius, Wan Zhang (Part 2) discusses the difference between Bo Yi, Yi Yin, Liu Xiahui, and Confucius:

"Bo Yi was the purest of the sages; Yi Yin was the one who took responsibility; Liu Xiahui was the sage of harmony; Confucius was the sage of timing. Confucius is the one who achieved the great synthesis. To achieve the great synthesis is like striking the metal chime and then the jade pendants."

Confucius was the "sage of timing" (Sheng zhi Shi zhe)—a sage who responded according to the time, adapting to circumstances. This character Shi (timing) corresponds to the Shi in "appropriately applied at all times." The reason Confucius could adapt to the times is precisely because he "united the inner and the outer"—his inner heart was supremely sincere, and his wisdom was penetrating, enabling him to make the most appropriate response in any situation.