Chung and Shu
忠和恕
In the Analects we find the passage: When Chung Kung asked the meaning of jen, the master said: .... Do not do to others what you do not wish yourself .... " (XII, i.)
《论语》有段话说：当仲弓问仁的意思时，孔子说，“。。。己所不欲勿施于人”
Again, Confucius is reported in the Analects as saying: "The man of jen is one who, desiring to sustain himself, sustains others, and desiring to develop himself, develops others. To be able from one's own self to draw a parallel for the treatment of others; that may be called the way to practise jen."( VI, 2.8.)
另有记载，孔子说：“夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也。”
Thus the practice of jen consists in consideration for others.
因此，仁，即推己及人。
“Desiring to sustain oneself, one sustains others; desiring to develop oneself, one develops others."
“己欲立而立人，己欲达而达人。”
In other words: "Do to others what you wish yourself."
换句话说就是，“己之所欲，亦施于人。”
This is the positive aspect of the practice, which was called by Confucius chung or "conscientiousness to others."
这是推己及人的积极方面，即孔子所说的忠，或“尽己为人”。
And the negative aspect, which was called by Confucius shu or "altruism," is: "Do not do to others what you do not wish yourself.
推己及人的消极方面是孔子所说的“恕”，即“己所不欲勿施于人。”
The practice as a whole is called the principle of chung and shu, which is "the way to practice jen.
推己及人的这两各方面整体上称为忠恕之道，即“仁之方”。
This principle was known by some of the later Confucianists as the principle of applying a measuring square.
后来的儒家把忠恕之道称为“絜矩之道”。
That is to say, it is a principle by which one uses oneself as a standard to regulate one's conduct.
也就是说，在这个原则之下，以本人自身为标准，来规范本人的行为。
In the Ta Hsileh or Great Learning, which is a chapter of the Li Chi (Book of Rites), a collection of treatises written by the Confucianists in the third and second centuries B.C., it is said: "Do not use what you dislike in your superiors in the employment ol your inferiors. Do not use what you dislike in your inferiors in the service of your superiors. Do not use what you dislike in those who are before, to precede those who are behind. Do not use what you dislike in those who are behind, to follow those who are before. Do not use what you dislike on the right, to display toward the left. Do not use what you dislike on the left, to display toward the right. This is called the principle of applying a measuring square. ”
《礼记》（公元前三世纪到公元前二世纪的儒家写的文集）中有篇《大学》写道：“所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，无从以前；所恶于右，毋以交于左；所恶于左，毋以交于右。此之谓絜矩之道。”
In the Chung Yung or Doctrine of the Mean, which is another chapter of the Li Chi, attributed to Tzu -ssu, the grandson of Confucius, it is said: "Chung and shu are not far from the Way. What you do not like done to yourself, do not do to others....Serve your father as you would require your son to serve you....Serve your ruler as you would require your subordinate to serve you....Serve your elder brother as you would require your younger brother to serve you....Set the example in behaving to your friends as you would require them to behave to you...
《礼记》另有《中庸》，相传由孔子的孙子子思所做，讲到，“忠恕违道不远。施诸己而不愿，亦勿施于人。。。，所求乎子，以事父。。。，所求乎臣，以事君。。。，所求乎弟，以事兄。。。，所求乎朋友，先施之。。。”
The illustration given in the Great Learning emphasizes the negative aspect of the principle of chung and shu; that in the Doctrine of the Mean emphasizes its positive aspect.
《大学》所举的例子，强调忠恕之道的消极方面；《中庸》强调的是积极方面。
In each case the measuring square for determining conduct is in one' s self and not in other things.
不论哪个方面，决定行为的“絜矩之道”都在本人自身，而非其他东西。
The principle of chung and shu is at the same time the principle of jen, so that the practice of chung and shu means the practice of jen.
忠恕之道即仁之道，所以行忠恕就是行仁。
And this practice leads to the carrying out of one's responsibilities and duties in society, in which is comprised the quality of yi or righteousness.
要做到仁，必须履行社会责任和义务，这就包含了义的特质。
Hence the principle of chung and shu becomes the alpha and omega of one's moral life.
因此，忠恕之道贯穿于人的道德生活始终。
In the Analects we find the passage: “The master said: ‘Shen [the personal name of Tseng Tzu, one of his disciples], all my teachings are linked together by one principle’. ‘Quite so’, replied Tseng Tzu. When the master had left the room, the disciples asked:‘ What did he mean?’ Tseng Tzu replied: ‘Our master's teaching consists of the principle of chung and shu, and that is all. ’”(IV, 15.)
《论语》讲到：“子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何谓也？”曾子曰：“夫子之道，忠恕而已矣。””
Everyone has within himself the measuring square for conduct, and can use it at any time.
每个人自己心里都有指导行为的絜矩，随手可以应用。
So simple as this is the method of practising jen, so that Confucius said: "is jen indeed far off? I crave for jen, and lo! jen is at hand! " (Analects, VII, 29.)
要做到仁如此简单，所以孔子说：“仁远乎哉？我欲仁，斯仁至矣。”