| 《·》: | 子绝四：毋意，毋必，毋固，毋我。 |
| There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. |
| 《·》: | 以意逆志，是为得之。 |
| They must try with their thoughts to meet that scope, and then we shall apprehend it. |
| 《·》: | 恻怛之心，痛疾之意，伤肾乾肝焦肺，水浆不入口，三日不举火，故邻里为之糜粥以饮食之。 |
| In the bitterness of his grief, and the distress and pain of his thoughts, his kidneys were injured, his liver dried up, and his lungs scorched, while water or other liquid did not enter his mouth, and for three days fire was not kindled (to cook anything for him). On this account the neighbours prepared for him gruel and rice-water, which were his (only) meat and drink. |
| 《·》: | 事有本真，陈施于意，动不克，咸本诸身，撰《修身》。 |
| Everything has an original essence, but it is unfolded in myriad forms. If one's actions cannot be brought to completion, one must seek the root of the matter in oneself. Thus, I have written "Cultivating the Self." |
| 《·》: | 意有所至，而爱有所亡，可不慎邪！ |
| The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)? |
| 《·》: | 行作不顾，则意必壹。 |
| And if, at work, they pay no attention to the other, their minds are concentrated. |
| 《·》: | 道者，令民与上同意也，可与之死，可与之生，而不畏危。 |
| The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger. |
| 《·》: | 其二曰昌意，降居若水。 |
| And the other, who was named Changyi, dwelt on the Ruo stream. |
| 《·》: | 天下之人，唯各特意哉，然而有所共予也。 |
| 《·》: | 周公践天子之位布德施惠，远而逾明，十二牧，方三人，出举远方之民，有饥寒而不得衣食者，有狱讼而失职者，有贤才而不举者，以入告乎天子，天子于其君之朝也，摄而进之曰：“意朕之政教有不得者与！” |
| 《·》: | 所救已解，如挑与之战，此无善善之心，而轻救民之意也，是以贱之。 |
| 《·》: | 意者、其志与？ |
| 《·》: | 素诚繁成，谨为子孙，娶妻嫁女，必择孝悌世世有行义者，如是，则其子孙慈孝，不敢婬暴，党无不善，三族辅之，故曰：凤凰生而有仁义之意，虎狼生而有贪戾之心，两者不等，名以其母，呜呼！ |
| 《·》: | 公者通公正无私之意也。 |
| 《·》: | 故惟上之所扶而以之，民无不化也，故曰民萌民萌哉，直言其意而为之名也。 |
| 《·》: | 岁馀，上欲废太子，立戚氏夫人子赵王如意，大臣多争，未能得坚决者也。 |
| 《·》: | 以匹夫之居犹然，况得意而行于天下者乎！ |
| 《·》: | 叔孙不得意于季氏，因费宰公山弗扰，率费人以袭鲁。 |
| 《·》: | 诗赋者，所以颂善丑之德，泄哀乐之情也，故温雅以广文，兴喻以尽意。 |
| 《·》: | 非庖厨酒人有意异也，手指之调有偶适也。 |
| 《·》: | 测曰，“曲其故”、为作意也。 |
| 《》: | 汉兴，儒者竞复比谊会意，为之章句，家有五六，皆析文便辞，弥以驰远。 |
| 《·》: | 意欲梁丘大夫复有虺害当用之乎？ |
| 《·》: | 秦之灭学也，书藏于屋壁，义绝于朝野，逮至汉兴，收摭散滞，固已无全学矣，文有磨灭，言有楚夏，出有先后，或学者先意有所借定，后进相放弥以滋蔓。 |
| 《·》: | |
| 《·》: | 后世淫邪，增之以郑、卫之音，民弃本趍末，伎巧横出，用意各殊，则加雕文刻镂，传致胶漆丹青、玄黄、琦玮之色，以穷耳目之好，极工匠之巧。 |
| 《·》: | 因卑达尊之意也。 |
| 《·》: | 古不墓祭，至秦始皇出寝起居于墓侧，汉因而不改，故今陵上称寝殿，有起居衣冠象生之备，皆古寝之意也。 |
| 《·》: | 所欲相不传，意若未校。 |
| 《·》: | 子贡闻之，不喻其意，还以告夫子 |
| 《·》: | 夫乱世者，以粗智为造意，以中险为道，以利为情，若不相与同恶，则不能相亲，相与同恶，则有相憎。 |
| 《·》: | 闭九窍，藏志意，弃聪明，反无识，芒然仿佯乎尘垢之外，逍遥乎无事之业，含阴吐阳而与万物同和者，德也。 |
| 《·》: | 关尹子曰：“不知道，妄意卜者，如射覆盂：高之存金、存玉，中之存角、存羽，卑之存瓦、存石。” |
| 《·》: | 为夏孔甲龙师，孔甲不能顺其意，杀而埋之外野。 |
| 《》: | 如享太牢， |
| 《·》: | 天下又比周而军华下，大王以诏破之，兵至梁郭下，围梁数旬则梁可拔，拔梁则魏可举，举魏则荆、赵之意绝，荆、赵之意绝则赵危，赵危而荆狐疑，东以弱齐、燕，中以凌三晋。 |
| 《·》: | 而无知见也，人且意女。 |
| 《·》: | 善为国者，移谋身之心而谋国，移富国之术而富民，移保子孙之志而保治，移求爵禄之意而求义，则不劳而化理成矣。 |
| 《》: | 所以饰后宫充下陈娱心意说耳目者，必出于秦然后可，则是宛珠之簪，傅玑之珥，阿缟之衣，锦绣之饰不进于前，而随俗雅化佳冶窈窕赵女不立于侧也。 |
| 《·》: | 若此，则士必争名报德，无北之意矣。 |
| 《·》: | 意未至然与？ |
