The Nine Manifestations

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The Study of Human Abilities Translated by J. K. Shryock^*

Chapter 1 - The Nine Manifestations

     The temperament and nature issue from the original endowment of men.  The laws by which temperament and nature operate are subtle and profound.  Who can investigate these things, unless he has the insight of a sage?      All living beings contain a profound unity which gives them substance.  The Yin and Yang (the principles forming the universe) endow them with natures.  The five elements embody their form.      If a thing possesses both form and substance, it is possible to investigate it.      Within the capacity of substance of all men, harmony without excess is of the greatest value.  The essence of harmony without excess is that it should be balanced and tasteless, so that it can harmonize the five abilities, and be transformed in accordance with a rhythmic law.      Therefore in judging a man, look first at that which is commonplace about him, and afterwards at his intellect.  The intellect is the essence of Yin and Yang.  When the Yin and Yang are clear and in harmony, there will be enlightment within, and illumination without.  The sages, being pure and shining, possess both these beautiful qualities.  They know the obscure and the obvious.  Unless one is himself a sage, he cannot be successful in both kinds of knowledge.      A man of clear vision may understand the secret of action, yet be unable to think profoundly.  A man of profound intellect may know the source of meditation, and yet be distressed when he is forced to act quickly.  The former is like fire and the sun, shining without, but invisible within.  The latter is like metal and water, bright within, but unable to radiate light.  The significance of these two is the difference between Yin and Yang.      If we measure the abilities and the substances, and compare them with the five categories of things, we see that the five categories of things are all exhibited in our bodies.  In the body, bone corresponds to wood, the muscles to metal, the breath to fire, the flesh to earth, and the blood to water.  These five elements are the symbols of the five categories of things.      The property of the five things is to help and supplement one another.  One whose bones are firm yet pliable, is called strong-willed, and strong will is the substance of manliness.  One whose breath is clear and transparent, is called cultured, and culture is the origin of correct behavior.  One whose body is erect, dignified, and invigorated, is called virtuously firm, and virtuous firmness is the foundation of fidelity.  One whose muscles are strong and spirited, is called courageous, and courage is decisiveness in the performance of duty.  One whose appearance is calm, yet potentially energetic, is called an apprehender of subtilties, and the apprehension of subtilties is the source of wisdom.  The natures of the five substances are constant, so they are called the five constants.      The differentiation of the five constants is arranged in order as the five virtues.  Therefore the virtue of wood is gentle yet upright, and docile yet strong.  The virtue of metal is unyielding yet having a terminal, liberal yet decisive.  The virtue of water is honest yet courteous, reasonable yet ritually correct.  The virtue of earth is gentle yet dignified, soft yet withstanding.  The virtue of fire is simple yet luxuriant, illuminating [externals] yet piercing [the depths].  Although phenomena are forever changing, these changes are in conformity with the five substances.  Therefore the manifestations of firmness, docility, illumination, vitality, purity, and constancy are visible in the form and features, appear in the voice and looks, and issue in the passions and tastes.  All are indicated by their symptoms.      When the substance of the mind is clear and straightforward, the bearing is strong and firm.  When it is vigorous and decisive, the bearing is aggressive.  When it is rational, the bearing is calm and leisurely.      The mobile bearing is the manner.  Each variety of manner has its own behavior.  A straightforward manner is brave and firm.  A vigorous manner is strong and graceful.  A virtuous manner is dignified and majestic.      The movement of the manner issues from the mind and the breath.  The manifestation of the mind and breath is the variation of the voice.  The breath unites to make the voice.  The voice operates in accordance with the laws of sound.  There are peaceful voices.  There are clear and vigorous voices.  There are resonant voices.  When the breath invigorates the voices, then reality resides in the looks.  Therefore the truly benevolent man is sure to possess a warm and docile look.  The truly wise man is sure to possess an intelligent look.      The looks are visible [particularly] in the face, which is what is called the manifestation of the soul.  When the soul is manifested in the face, then the emotions issue through the eyes.  Therefore the essence of the eyes of the benevolent is guileless and proper.  The essence of a brave man is bright and strong.      Yet these abilities are partial accomplishments, because they use the various organs as their substance.  Therefore if the sustaining substance is not refined, success will not be achieved.  To be upright but not pliable, is to be wooden.  To be strong but not refined, is [mere] physical strength.  To be firm but not correct, is to be foolish.  To be angry but not clear, is to transgress.  To be vigorous but not levelheaded, is to be unstable.      Therefore the substance of the mean is different from these categories.  [In it] the five constants exist in completeness and are fully harmonized, the five substances fill [the person] within, and the five essences are manifested without.  So the rays of the eye are the light of the five brilliances.  Therefore it is said, things are created with forms, and forms possess souls and essences.  If one is able to understand the souls and essences, he can investigate law and empty the nature.      That whereby the nature may be understood is the manifestation of the nine substances.  Whether [a man’s] substance is balanced or unbalanced lies in the soul.  Whether [his] reality is clear or obscure lies in the essence.  Whether the force [he exerts] will be courageous or timorous, lies in his muscles.  Whether he is planted firmly or precariously lies in his bones.  Whether his judgements are impetuous or calm lies in his temperament.  Whether his emotions are melancholic or sanguine lies in his looks.  Whether his frame is in decay or in good condition lies in his bearing.  Whether his actions are hypocritical or correct lies in his manner.  Whether his behavior is slow or hasty lies in his speech.      If the substance of a man is pure and balanced, intelligent within and luminous without, his muscles strong, his constitution firm, his voice clear, his countenance sanguine, his bearing correct, and his manner straightforward, then the nine manifestations are all complete, and virtue is pure and unalloyed.      If any of the nine manifestations are absent, then the man has only partial, mixed abilities.      The three grades are different, and their virtues are designated differently.  The abilities of partial accomplishment have the name of those abilities.  A man of all the abilities is called virtuous.  A man of all the virtues belongs to a category of greater beauty.  Therefore the attainment of all the virtues is called the mean.      The mean is the category of the sages.  One who has a little of all these, is called a man of virtuous behavior.  Virtuous behavior is the equivalent of great refinement.  A man possessing one of these virtues, is called a man of partial ability.  Partial ability is the substance of small refinement.      One of these manifestations is called a similitude.  Such similitude is the category of a lack of true virtue.  When one virtue is present, and another absent, that man is without a norm.  Men without a norm are men of inconstancy.  Men without constancy, and men with a similitude, belong to the last class.      The substances of the lowest class are too many to be discussed; therefore we will ignore them. ^* Liu Shao. Jen wu chih. Translated by J. K. Shryock. New Haven, Connecticut: American Oriental Society, 1937. Next