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治天下之端，在審辨大。辨大之端，在深察名號。錄其首章之意，以窺其中之事，則是非可知，逆順自著，其幾通於天地矣。是非之正，取之逆順，逆順之正，取之名號，名號之正，取之天地，天地為名號之大義也。古之聖人，而效天地謂之號，鳴而施命謂之名。名之為言，鳴與命也，號之為言，而效也。而效天地者為號，鳴而命者為名。名號異聲而同本，皆鳴號而達天意者也。天不言，使人發其意；弗為，使人行其中。名則聖人所發天意，不可不深觀也。受命之君，天意之所予也。故號為天子者，宜視天如父，事天以孝道也。號為諸侯者，宜謹視所候奉之天子也。號為大夫者，宜厚其忠信，敦其禮義，使善大於匹夫之義，足以化也。士者，事也；民者，瞑也。士不及化，可使守事從上而已。各有分。分中委曲，名眾於號，號春大全。曲有名。名也者，名其別離分散也。號凡而略，名詳而目。目者，遍辨其事也；凡者，獨舉其大也。一日祭。祭之散名，春曰祠，夏曰祗，秋曰嘗，冬曰蒸。獵禽獸者號，一日田。田之散名，春苗，秋搜，冬狩，夏。無有不皆中天意者。物莫不有凡號，號莫不有散名，如是。是故事各順於名，名各順於天。天人之際，合而為一。同而通理，動而相益，順而相受，謂之德道。《》曰：「維號斯言，有倫有跡。」此之謂也。 |
| | The beginning of governing the world lies in carefully distinguishing between major matters. The beginning of distinguishing between major matters lies in thoroughly examining names and titles. By recording the meaning of its opening chapter to glimpse at the events within, one can discern right from wrong, and the order or disorder will naturally become evident; thus, its principles connect with heaven and earth. The correctness of right and wrong is determined by order or disorder; the correctness of order or disorder is determined by names and titles; the correctness of names and titles is determined by heaven and earth. Heaven and earth are the fundamental meaning of names and titles. Ancient sage kings, emulating heaven and earth, called this "hao"; proclaiming decrees through speech was called "ming." The term "ming" means to speak out and issue commands; the term "hao" means to emulate. To emulate heaven and earth is called "hao"; to speak and issue decrees is called "ming." "Ming" and "hao" differ in sound but share the same origin; both are expressions that convey the will of heaven. Heaven does not speak, yet it causes people to express its meaning; It does not act directly, yet it causes people to carry out its will. Names are the expressions of Heaven's will by sage kings; they must be observed with great care. The sovereign who receives the mandate is one to whom Heaven has granted its will. Therefore, the ruler called "Son of Heaven" should regard Heaven as his father and serve it with filial piety. Those called "feudal lords" should carefully observe the Son of Heaven they are bound to serve. Those called "grandees" should cultivate loyalty and trustworthiness, emphasize propriety and righteousness, so that their virtue surpasses the morality of ordinary people, thereby being sufficient to transform others. A "shi" is one who engages in service; The term "min" means the people, those who are guided and enlightened. If a shi cannot be transformed, he may at least be made to uphold his duties and follow superiors. Each has their proper role. Within each role there are subtle distinctions; names are more numerous than titles, and titles encompass the whole. Each subtlety has its own name. Names serve to distinguish and separate things that are distinct or dispersed. Titles are general and concise, while names are detailed and specific. Specific details serve to thoroughly distinguish matters; The general overview serves only to highlight the essentials. One day for sacrifice. The detailed names of sacrificial rites are: in spring, "ci"; in summer, "zhi"; in autumn, "chang"; and in winter, "zheng." Hunting birds and beasts is called "tian," which takes one day. The detailed names of hunting activities are: in spring, "miao"; in autumn, "sou"; in winter, "shou"; and in summer, " ". There is nothing that does not fully align with the will of Heaven. All things have general titles, and all titles have specific names, just as such. Therefore, each matter follows its name, and each name follows Heaven. The relationship between heaven and humanity is united as one. When they are unified in principle, their movements benefit each other, and when they follow the natural order, they harmonize with one another; this is called "de dao," the Way of Virtue. The Shi Jing says: "This is the meaning of titles and names, which have order and traceable patterns." This is what it means.
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深察王號之大意，其中有五科：皇科、方科、匡科、黃科、往科。合此五科，以一言謂之王。王者皇也，王者方也，王者匡也，王者黃也，王者往也。是故王意不普大而皇，則道不能正直而方；道不能正直而方，則德不能匡運周遍；德不能匡運周遍，則美不能黃；美不能黃，則四方不能往；四方不能往，則不全於王。故曰：天覆無外，地載兼愛，風行令而一其威，雨布施而均其德。王術之謂也。 |
| | A thorough examination of the great meaning behind the title "wang" reveals five categories: Huang Ke, Fang Ke, Kuang Ke, Huang Ke, and Wang Ke. Combining these five categories into one concept is called "Wang." A ruler is a Huang, a Fang, a Kuang, a Huang, and a Wang. Therefore, if the meaning of "Wang" does not broadly encompass grandeur as "Huang," then the Way cannot be upright and just as "Fang"; If the Way cannot be upright and just, then virtue cannot rectify and pervade all circumstances; If virtue cannot rectify and pervade, then excellence cannot manifest as "Huang"; If excellence cannot manifest as "Huang," then the four directions cannot be reached or influenced; If the four directions cannot be influenced, then it is not complete as a "Wang." Therefore it is said: Heaven's coverage extends to no exclusion, the earth supports with universal love; the wind carries commands and unifies authority, while the rain spreads blessings equally, distributing virtue evenly. This is called the method of a ruler ("Wang shu").
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深察君號之大意，春中亦有五科：元科、原科、權科、溫科、群科。合此五科，以一言謂之君。君者元也，君者原也。君者權也，君者溫也，君者群也。是故君意不比於元，則動而失本；動而失本，則所為不立；所為不立，則不效於原，不效於原，則自委舍；自委舍，則化不行。用權於變，則失中適之宜；失中適之宜，則道不平，德不溫；道不平，德不溫，則眾不親安；眾不親安，則離散不群；離散不群，則不全於君。 |
| | A thorough examination of the great significance behind the title "jun" also reveals five categories: Yuan Ke, Yuan Ke, Quan Ke, Wen Ke, and Qun Ke. Combining these five categories into a single concept is called "Jun." A ruler ("jun") is the beginning ("yuan"), and a ruler is also the source ("yuan"). A ruler is authority ("quan"), a ruler is warmth ("wen"), and a ruler is the unifier of the people ("qun"). Therefore, if the meaning of "jun" does not align with the beginning ("yuan"), then actions will lose their foundation; If actions lose their foundation, then whatever is done cannot be established; If what is done cannot be established, it does not emulate the source ("yuan"); if it does not emulate the source, then one abandons oneself; Abandoning oneself means that transformation and influence cannot take place. Exercising authority in change, if done improperly, leads to the loss of proper balance; Losing proper balance results in an unlevel Way and a lack of warmth in virtue; If the Way is not level and virtue lacks warmth, then the people will not feel close or secure; If the people do not feel close or secure, they will become disunited and not form a cohesive group; If they are disunited and lack cohesion, then it is incomplete as a "Jun."
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名生於真，非其真，弗以為名。名者，聖人之所以真物也。名之為言真也。故凡百譏有者，各反其真，則者還昭昭耳。欲審曲直，莫如引繩；欲審是非，莫如引名。名之審於是非也，猶繩之審於曲直也。詰其名實，觀其離合，則是非之情不可以相讕已。今世暗於性，言之者不同，胡不試反性之名。性之名非生與？如其生之自然之資謂之性。性者質也。詰性之質於善之名，能中之與？既不能中矣，而尚謂之質善，何哉？性之名不得離質。離質如毛，則非性已，不可不察也。《春秋》辨物之理，以正其名。名物如其真，不失秋毫之末。故名隕石，則後其五，言退，則先其六。聖人之謹於正名如此。君子於其言，無所苟而已，五石、六之辭是也。眾惡於內，弗使得發於外者，心也。也。人之受氣苟無惡者，心何哉？吾以心之名，得人之誠。人之誠，有貪有仁。仁貪之氣，兩在於身。身之名，取諸天。天兩有陰陽之施，身亦兩有貪仁之性。天有陰陽禁，身有情欲，與天道一也。是以陰之行不得干春夏，而月之魄常厭於日光。乍全乍傷，天之禁陰如此，安得不損其欲而輟其情以應天。天所禁而身禁之，故曰身猶天也。禁天所禁，非禁天也。必知天性不乘於教，終不能。察實以為名，無教之時，性何遽若是。故性比於禾，善比於米。米出禾中，而禾未可全為米也。善出性中，而性未可全為善也。善與米，人之所繼天而成於外，非在天所為之內也。天之所為，有所至而止。止之內謂之天性，止之外謂之人事。事在性外，而性不得不成德。民之號，取之瞑也。使性而已善，則何故以瞑為號？以者言，弗扶將，則顛陷猖狂，安能善？性有似目，目臥幽而瞑，待覺而後見。當其未覺，可謂有見質，而不可謂見。今萬民之性，有其質而未能覺，譬如瞑者待覺，教之然後善。當其未覺，可謂有善質，而不可說服力善，與目之瞑而覺，一概之比也。靜心徐察之，其言可見矣。性而瞑之未覺；天所為也。效天所為，為之起號，故謂之民。民之為言，固猶瞑也，隨其名號以入其理，則得之矣。是正名號者於天地，天地之所生，謂之性情。性情相與為一瞑。情亦性也。謂性已善，奈其情何？故聖人莫謂性善，累其名也。身之有性情也，若天之有陰陽也。言人之質而無其情，猶言天之陽而無其陰也。窮論者，無時受也。名性，不以上，不以下，以其中名之。性如繭如卵。卵待覆而成誰，繭待繅而為絲，性待教而為善。此之謂真天。天生民性有善質，而未能善，於是為之立王以善之，此天意也。民受未能善之性於天，而退受成性之教於王。王承天意，以成民之性為任者也。今案其真質，而謂民性已善者，是失天意而去王任也。萬民之性苟已善，則王者受命尚何任也？其設名不正，故棄重任而違大命，非法言也。《春秋》之辭，內事之待外者，從外言之。貪今萬民之性，待外教然後能善，善當與教，不當與性。與性，則多累而不精，自成功而無賢聖，此世長者之所誤出也，非《春秋》為辭之術也。不法之言、無驗之說，君子之所外，何以為哉？或曰：性有善端，心有善質，尚安非善？應之曰：非也。繭有絲而繭非絲也，獷有而卵非也。比類率然，有何疑焉。天生民有《六經》，言性者不當異。然其或曰性也善，或曰性未善，則所謂善者，各異意也。性有善端，動之愛父母，善於禽獸，則謂之善。此孟子之善。循三綱五紀，通八端之理，忠信而博愛，敦厚而好禮，乃可謂善。此聖人之善也。是故孔子曰：「善人吾不得而見之，得見有常者斯可矣。」由是觀之，聖人之所謂善，未易當也，非善於禽獸則謂之善也。使動其端善於禽獸則可謂之善，善奚為弗見也？夫善於禽獸之未得為善也，猶知於草木而不得名知。萬民之性善於禽獸而不得名善，知之名乃取之聖。聖人之所命，天下以為正。正朝夕者視北辰，正嫌疑者視聖人。聖人以為無王之世，不教之民，莫能當善。善之難當如此，而謂萬民之性皆能當之，過矣。質於禽獸之性，則萬民之性善矣；質於人道之善，則民性弗及也。萬民之性善於禽痹嗜許之，聖人之所謂善者弗許。吾質之命性者異孟子。孟子下質於禽獸之所為，故曰性已善；吾上質於聖人之所為，故謂性未善。善過性，聖人過善。《春秋》大元，故謹於正名。名非所始，如之何謂未善已善也。 |
| | Names arise from authenticity; if something is not genuine, it should not be given a name. Names are what sage kings use to authenticate things. The term "ming" signifies authenticity. Therefore, all things that exist should return to their true nature; once they do so, the truth becomes clearly evident. If one wishes to discern what is crooked or straight, nothing is better than using a plumb line; If one wishes to discern right from wrong, nothing is better than referring to names. The role of names in discerning right from wrong is just like that of a plumb line in distinguishing straight from crooked. Examine the correspondence between names and realities, observe their separations and unifications, and thus the truth of right or wrong cannot be obscured. In this age, people are ignorant about human nature; those who speak on it differ in their views—why not try to return to the meaning of the term "xing"? Is the name "xing" not derived from life itself? What is called "xing" refers to the innate potential that a person possesses by nature of being born. Xing refers to one's inherent nature or substance. Examining the essence of "xing" in relation to the name "shan," can it be said to align with goodness? Since it cannot align, yet people still call it inherently good—why is that so? The name "xing" cannot be separated from its essential nature. If one separates xing from its essence, even as lightly as a hair, then it is no longer xing—this must not be overlooked. The Chunqiu distinguishes the principles of things in order to correct their names. Naming things according to their true nature, not missing even the tip of an autumn hair. Therefore, when naming a falling stone, one refers to it as "yuanshi," which implies its descent; when speaking of retreat, one uses the term that suggests moving backward by six steps. Thus is how carefully sage kings attend to the correctness of names. A junzi, in their speech, allows no carelessness at all—this is exemplified by terms such as "wushi" and "liu." Evil intentions within that are prevented from manifesting outwardly are controlled by the mind. This is so. If a person's innate nature were entirely free of evil, what would be the role of the mind? I understand human sincerity through the concept of the "xin." Human sincerity contains both greed and benevolence. The qi of benevolence and the qi of greed coexist within the body. The term "shen" (body) is derived from Heaven. Heaven has both yin and yang in its influence; likewise, the body possesses both greedy and benevolent natures. Heaven has prohibitions of yin and yang; the human body has emotions and desires—this is one with the principle of Heaven. Therefore, the influence of yin must not interfere with spring and summer, just as the moon's darkness is always subdued by the brightness of the sun. At times complete and at times harmed, this is how Heaven restrains yin—how can one not restrain their desires and interrupt their emotions to align with Heaven? What Heaven prohibits, the body also prohibits; therefore it is said that the body is like Heaven. Prohibiting what Heaven prohibits is not opposing Heaven itself. One must understand that human nature does not override education; otherwise, one will ultimately fail to achieve it. Examining reality to determine names—if there is no instruction, how could human nature suddenly be like this? Therefore, human nature is compared to grain, and goodness is compared to rice. Rice comes from grain, yet grain cannot entirely become rice. Goodness arises from human nature, yet human nature cannot entirely be good. Goodness and rice are things that people continue from Heaven's potential to complete externally; they do not exist within the direct workings of Heaven itself. What Heaven accomplishes has its limits and stops at certain points. Within the limit is called human nature; beyond the limit is termed human affairs. Affairs lie outside of human nature, yet without human nature, virtue cannot be fully realized. The term "people" is derived from the concept of darkness (ming). If human nature were already good by itself, then why would the term "people" be derived from darkness? Because it is said that without support and cultivation, human nature will tumble into chaos and madness—how could it then be good? Human nature is like the eyes: when closed in darkness, they remain blind, awaiting awakening before sight can occur. When the eyes are not yet awakened, one may say there is the potential for vision, but it cannot yet be called seeing. Now, the nature of all people possesses this potential but has not yet been awakened; it is like a blind person awaiting awakening—only through instruction can they become good. When human nature has not yet been awakened, one may say that there is the potential for goodness, but it cannot be said to possess actual virtue; this is analogous to eyes in darkness awaiting awakening—it is a single, unified comparison. If one calms their mind and carefully examines it, the meaning of these words will become clear. Human nature, like darkness, remains unawakened; this is what Heaven accomplishes. Following what Heaven accomplishes and giving it a name, this is why it is called "the people." The term "people" inherently means darkness; by following its name and entering into its meaning, one grasps the truth. Correctly naming things in accordance with Heaven and Earth—what Heaven and Earth produce is called human nature and disposition. Human nature and disposition together form one darkness (ming). Disposition is also human nature. If it is said that human nature is already good, then what of its disposition? Therefore, the sage does not claim human nature to be inherently good, for this would burden it with an inaccurate name. The body's possession of human nature and disposition is like Heaven's possession of yin and yang. To speak of a person's essence without its disposition is like speaking of Heaven's yang without its yin. Those who pursue exhaustive discussion are never satisfied. Naming human nature should not be based on its extremes—neither the highest nor the lowest—but rather by naming it according to what lies in the middle. Human nature is like a cocoon or an egg. An egg awaits warmth to hatch into life, a cocoon awaits unraveling to become silk—human nature awaits instruction to become good. This is called the true Heaven. Heaven endows human nature with the potential for goodness, yet it does not make people good by itself; therefore, Heaven establishes a ruler to guide them toward goodness—this is Heaven's will. The people receive from Heaven the nature that has not yet become good, and then subsequently receive the instruction for cultivating virtue from the ruler. The ruler assumes the responsibility of fulfilling Heaven's will by cultivating the people's nature into virtue. To examine its true potential and claim that human nature is already good is to misinterpret Heaven's will and abandon the ruler's duty. If the nature of all people were already good, then what responsibility would remain for a ruler who receives Heaven's mandate? Because its naming is incorrect, it abandons the great responsibility and defies the grand mandate—it is not in accordance with proper discourse. The language of Chunqiu [Spring and Autumn Annals], when referring to internal matters that depend on external factors, speaks from the perspective of the outside. The nature of all people today depends on external instruction before it can become good; therefore, goodness should be attributed to education, not to human nature itself. To attribute goodness to human nature leads to confusion and imprecision, resulting in self-proclaimed success without the presence of sages or virtuous individuals—this is a mistaken view held by the elders of this age, not in accordance with the method of expression used in Chunqiu. Unjustified speech and unverified theories are what a gentleman rejects—what value could they possibly have? Some may say: Human nature has the beginnings of goodness, and the mind possesses the potential for virtue—how then can it not be good? The response is: No. A cocoon contains silk, yet the cocoon itself is not silk; an egg contains a chick, yet the egg itself is not a chick. By analogy and classification, this is naturally the case—what doubt could there be? Heaven endows the people with the Six Classics; those who speak of human nature should not differ in their views. Yet some say human nature is good, while others say it has not yet become good—thus what is called "good" varies in meaning among them. Human nature contains the beginnings of goodness; when it moves one to love their parents and surpasses the behavior of beasts, this is called goodness. This is Mencius's concept of goodness. Following the Three Bonds and Five Relationships, understanding the principles of the Eight Ends, being loyal, trustworthy, broad-minded in love, sincere, and fond of propriety—only then can one be called good. This is the sage's concept of goodness. Therefore, Confucius said: "I cannot see a truly good person; if I can merely see someone who maintains consistency, that will suffice." From this we see that the sage's definition of goodness is not easily attained; it does not merely mean being better than beasts and thus called good. If one can act upon the beginnings of goodness to surpass beasts, then it may be called goodness—then why is true goodness not seen? Being merely better than beasts does not yet constitute goodness; it is like possessing knowledge in comparison to plants and trees but still not being called knowledgeable. The nature of the people, though better than that of beasts, cannot yet be named "good"—the name for knowledge is derived from the sage. What the sage names becomes the standard by which all under Heaven judges correctness. To determine the correct orientation of morning and evening, one looks to the North Star; to determine what is doubtful or questionable, one turns to the sage. The sage holds that in an age without a ruler and among people who receive no instruction, none can attain goodness. Goodness is so difficult to attain; yet to claim that the nature of all people is capable of achieving it is a mistake. Comparing human nature to that of beasts, then indeed the nature of the people is good; When measured against the goodness of the human way (ren dao), then the nature of the people falls short. The nature of all the people is good in comparison to beasts—this may be accepted; but when it comes to the goodness defined by the sage, this cannot be accepted. My understanding of human nature differs from that of Mencius. Mencius compares human nature to the behavior of beasts, hence he says human nature is already good; I compare human nature to the deeds of the sage, therefore I say human nature has not yet become good. Goodness surpasses human nature; the sage surpasses goodness. The Chunqiu emphasizes the great beginning (Dà Yuán), therefore it is careful about correctly naming things. Names do not originate from arbitrary beginnings—how then can one claim human nature to be already good or not yet good?
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