| | 卷一: |
曾子仕于莒，得粟三秉，方是之时，曾子重其禄而轻其身；亲没之后，齐迎以相，楚迎以令尹，晋迎以上卿，方是之时，曾子重其身而轻其禄。怀其宝而迷其国者，不可与语仁；窘其身而约其亲者，不可与语孝；任重道远者，不择地而息；家贫亲老者，不择官而仕。故君子桥褐趋时，当务为急。传云：不逢时而仕，任事而敦其虑，为之使而不入其谋，贫焉故也。《》云：“夙夜在公，实命不同。” |
| | Zeng Zi served in Ju, receiving three bing of millet. At that time, Zeng Zi valued his salary highly but regarded his own life lightly. After the death of his parents, Qi invited him to serve as a chancellor, Chu invited him to serve as Ling Yin, and Jin invited him to serve as an upper Qing. At that time, Zeng Ji valued his own life highly but regarded his salary lightly. One who treasures his virtue yet causes confusion in his state cannot be spoken to about benevolence; One who endangers himself and brings hardship upon his family cannot be spoken to about filial piety; He who bears a heavy responsibility and has a long journey ahead does not choose a place to rest. One whose family is poor and whose parents are old does not choose an official post selectively when taking office. Therefore, a gentleman, dressed in coarse clothes, hastens to act according to the times, regarding urgent matters as his priority. The Commentary says: To take office without encountering a favorable time, to assume responsibilities while diligently considering matters, and to be used as an agent without being involved in planning—this is due to poverty. The Shi Jing says: "Diligent day and night for the public, truly one's fate differs."
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| | 卷一: |
传曰：夫行露之人许嫁矣，然而未往也，见一物不具，一礼不备，守节贞理，守死不往，君子以为得妇道之宜，故举而传之，扬而歌之，以绝无道之求，防污道之行乎！《》曰：“虽速我讼，亦不尔从。” |
| | The Commentary says: A woman who has been betrothed but has not yet gone to her husband's home, if she finds one item lacking or one ritual incomplete, upholds her virtue and moral principles, remaining steadfast even unto death without going through with the marriage—gentlemen consider this as fulfilling the proper conduct of a wife. Therefore, they cite and transmit her story, singing praises of it, in order to put an end to improper suitors and prevent corrupt practices! The Shi Jing says: "Though you urge me to litigate, I will not follow your example."
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| | 卷一: |
孔子南游，适楚，至于阿谷之隧，有处子佩瑱而浣者。孔子曰：“彼妇人其可与言矣乎！”抽觞以授子贡，曰：“善为之辞，以观其语。”子贡曰：“吾、北鄙之人也，将南之楚，逢天之暑，思心潭潭，愿乞一饮，以表我心。”妇人对曰：“阿谷之隧，隐曲之泛，其水载清载浊，流而趋海，欲饮则饮，何问妇人乎？”受子贡觞，迎流而挹之，奂然而弃之，促流而挹之，奂然而溢之，坐、置之沙上，曰：“礼固不亲受。”子贡以告。孔子曰：“丘知之矣。”抽琴去其轸，以授子贡，曰：“善为之辞，以观其语。”子贡曰：“向子之言，穆如清风，不悖我语，和畅我心。于此有琴而无轸，愿借子以调其音。”妇人对曰：“吾，野鄙之人也，僻陋而无心，五音不知，安能调琴。”子贡以告。孔子曰：“丘知之矣。”抽絺紘五两，以授子贡，曰：“善为之辞，以观其语。”子贡曰：“吾、北鄙之人也，将南之楚。于此有絺紘五两，吾不敢以当子身，敢置之水浦。”妇人对曰：“客之行，差迟乖人，分其资财，弃之野鄙。吾年甚少，何敢受子，子不早去，今窃有狂夫守之者矣。”《》曰：“南有乔木，不可休思。汉有游女，不可求思。”此之谓也。 |
| | Confucius traveled south and went to Chu. When he arrived at the tunnel of Age, there was a maiden wearing tian who was washing clothes. Confucius said: "That woman seems worthy to speak with!" He took a cup and gave it to Zigong, saying: "Speak well on my behalf in order to observe her words." Zigong said: "I am a man from the northern outskirts, traveling south to Chu. I have encountered the heat of summer, and my heart is filled with longing. I humbly request a drink so that I may express my feelings." The woman replied: "The tunnel of Age is a secluded and winding place. Its water flows clear at times, turbid at others, rushing toward the sea. If you wish to drink, then drink—why must you ask a woman?" She took Zigong's cup, scooped water from upstream and poured it out with a flourish; then she scooped from downstream and filled the cup to overflowing. She sat down, placed the cup on the sand, and said: "According to ritual, one should not personally receive a gift." Zigong reported this to Confucius. Confucius said: "I understand now." He took out a zither, removed its zhun, and gave it to Zigong. He said: "Speak well on my behalf in order that we may observe her response." Zigong said: "Your previous words were as gentle as a clear breeze, not contradicting my speech but harmonizing and soothing my heart. There is now a zither without its zhun; I wish to borrow yours in order to tune it." The woman replied: "I am a simple and rustic woman, obscure and unlearned, knowing nothing of the five musical tones. How could I possibly tune a zither?" Zigong reported this to Confucious. Confucius said: "I understand now." He took out two pieces of chihong cloth, gave them to Zigong, and said: "Speak well on my behalf so that we may observe her words." Zigong said: "I am a man from the northern suburbs, traveling south to Chu. Here are two pieces of chihong fabric; I dare not offer them as a gift for you, but I will cast them into the waters." The woman replied: "A traveler's journey is long and arduous, parting from companions and dividing his possessions. To abandon goods in the wilderness is only to waste them. I am very young and dare not accept your gift. If you do not leave soon, I secretly fear that my betrothed will come looking for me." The Shi Jing says: "To the south there is a tall tree, but one cannot rest beneath it." There is a wandering maiden in Han, but one cannot pursue her thoughts." This is what it means.
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| | 卷一: |
哀公问孔子曰：“有智寿乎？”孔子曰：“然。人有三死而非命也者，自取之也：居处不理，饮食不节，劳过者，病共杀之。居下而好干上，嗜欲不厌，求索不止者，刑共杀之。少以敌众，弱以侮强，忿不量力者，兵共杀之。故有三死而非命者，自取之也。”《诗》云：“人而无仪，不死何为！” |
| | Duke Ai asked Confucius: "Is there wisdom that brings longevity?" Confucius said: "Yes." There are three kinds of deaths that are not determined by fate, but rather self-inflicted: if one lives in disorder, consumes food and drink without restraint, or labors excessively—illness will jointly bring about death. One who holds a low position yet constantly interferes with those above, whose desires are insatiable and whose demands never cease—punishment will jointly bring about death. One who is few in number yet dares to oppose the many, weak yet insults the strong, and acts in anger without considering his strength—war will jointly bring about death. Therefore, there are three kinds of deaths not determined by fate; they are self-inflicted." The Shi Jing says: "A person without propriety—what is the use of living!"
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| | 卷一: |
传曰：在天者、莫明乎日月，在地者、莫明于水火，在人者、莫明乎礼仪。故日月不高，则所照不远；水火不积，则光炎不博：礼义不加乎国家，则功名不白。故人之命在天，国之命在礼。君人者、降礼尊贤而王，重法爱民而霸，好利多诈而危，权谋倾覆而亡。《》曰：“” |
| | The Commentary says: In heaven, nothing is clearer than the sun and moon; on earth, nothing is more evident than water and fire; among people, nothing is more important than rites and propriety. Therefore, if the sun and moon were not high in the sky, their light would not reach far; If water and fire are not accumulated, their glow and flame will not spread widely; if rites and righteousness are not practiced in a state, then its achievements and reputation will remain obscure. Therefore, an individual's fate lies in heaven, but a nation's destiny lies in rites. A ruler who humbles himself with courtesy and honors the virtuous will become a king; one who emphasizes law and loves his people will become a hegemon; one who favors profit and deceit brings danger upon himself; and one who relies on scheming and treachery will perish. The Shi Jing says: "A person without rites—why not die quickly!"
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| | 卷一: |
君子有辩善之度，以治气养性，则身后彭祖；修身自强，则名配尧禹；宜于时则达，厄于穷则处，信礼者也。凡用心之术，由礼则理达，不由礼则悖乱。饮食衣服，动静居处，由礼则知节，不由礼则垫陷生疾。容貌态度，进退移步，由礼则夷国。政无礼则不行，王事无礼则不成，国无礼则不宁，王无礼则死亡无日矣。《》曰：“” |
| | A gentleman has a standard for distinguishing goodness; by regulating his vital energy and cultivating his nature, he may live as long as Peng Zu. By cultivating virtue and strengthening himself, one's reputation can rival that of Yao and Yu; If one is suited to the times, he will achieve success; if faced with adversity, he will remain steadfast—this is faithfulness to rites. The method of using one's mind follows order and clarity when guided by rites, but leads to confusion and disorder when it does not. In matters of food and drink, clothing, movement and rest, residence and daily life, following rites brings knowledge of moderation; without rites, one falls into excess and suffers illness. In terms of appearance, demeanor, advancing or retreating, moving about—following rites brings peace to the state. Government without rites cannot function; royal affairs without rites will not succeed; a state without rites will find no peace; and a king without rites faces death with each passing day. The Shi Jing says: "A person without rites—why not quickly die!"
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| | 卷一: |
传曰：不仁之至忽其亲，不忠之至倍其君，不信之至欺其友。此三者、圣王之所杀而不赦也。《》曰：“人而无礼，不死何为！” |
| | The Commentary says: The utmost lack of benevolence is to neglect one's parents; the utmost lack of loyalty is to betray one's ruler; and the utmost lack of trustworthiness is to deceive one's friends. These three offenses—neglecting parents, betraying a ruler, and deceiving friends—are what sage kings would punish without mercy or pardon. The Shi Jing says: "A person without rites—what is the point of living!"
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| | 卷一: |
王子比干杀身以成其忠，柳下惠杀身以成其信，伯夷叔齐杀身以成其廉，此三子者，皆天下之通士也，岂不爱其身哉！为夫义之不立，名之不显，则士耻之，故杀身以遂其行。由是观之，卑贱贫穷，非士之耻也；天下举忠而士不与焉，举信而士不与焉，举廉而士不与焉，三者存乎身，名传于世，与日月并而息，天不能杀，地不能生，当桀纣之世不之能污也，然则非恶生而乐死也，恶富贵好贫贱也，由其理，尊贵及己而仕也不辞也。孔子曰：“富而可求，虽执鞭之士吾亦为之。”故厄穷而不悯，劳辱而不苟，然后能有致也。《》曰：“”此之谓也。 |
| | Prince Bi Gan sacrificed his life to fulfill loyalty, Liu Xiaohui sacrificed his life to uphold trustworthiness, and Bo Yi and Shu Qi sacrificed their lives to maintain integrity. These three men were all renowned scholars of the world—could it be that they did not cherish their own lives? It was because righteousness would not be established and reputation would not become illustrious—such a state of affairs the scholars would regard as a disgrace. Therefore, they sacrificed their lives in order to fulfill their conduct. From this we see that low status, poverty, or hardship are not a scholar's disgrace; When the world honors loyalty but a scholar is not included, when it values trustworthiness yet he is overlooked, and when it upholds integrity but he is excluded—if these three virtues reside within him, his name will be passed down through the ages, enduring alongside the sun and moon. Heaven cannot destroy such a person, nor can Earth bring about his existence; even in the time of Jie and Zhou, they could not defile him. Thus, it is not that he hates life and seeks death, but rather that he despises wealth and nobility while valuing poverty and low status. Following this principle, when honor and rank reach him and an official position is offered, he does not refuse. Confucius said: "If wealth can be obtained in a proper way, even the duties of one who holds the whip I would undertake." Therefore, one who faces adversity and hardship without distress, and endures toil and disgrace without compromise—only such a person can achieve true success. The Shi Jing says: "My heart is not a stone, which cannot be turned; my heart is not a mat, which cannot be rolled up." This is what it means.
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| | 卷一: |
原宪居鲁，环堵之室，茨以蒿莱，蓬户瓮牖，桷桑而无枢，上漏下湿，匡坐而弦歌。子贡乘肥马，衣轻裘，中绀而表素，轩不容巷，而往见之。原宪楮冠黎杖而应门，正冠则缨绝，振襟则肘见，纳履则踵决。子贡曰：“嘻！先生何病也！”原宪仰而应之曰：“宪闻之：无财之谓贫，学而不能行之谓病。宪、贫也，非病也。若夫希世而行，比周而友，学以为人，教以为己，仁义之匿，车马之饰，衣裘之丽，宪不忍为之也。”子贡逡巡，面有惭色，不辞而去。原宪乃徐步曳杖，歌商颂而反，声沦于天地，如出金石。天子不得而臣也，诸侯不得而友也。故养身者忘家，养志者忘身，身且不爱，孰能忝之。《》曰：“” |
| | Yuan Xian lived in Lu, residing in a small room surrounded by walls made of earth and thatched with weeds. His door was woven from reeds, his window patched with an earthen jar, and the planks of his house were warped without hinges. The roof leaked above and the floor was damp below, yet he sat upright playing the zither and singing songs. Zigong rode a fine horse, wore light furs, had a deep indigo robe inside and a plain one outside, his carriage so grand it could not pass through narrow alleys. He went to visit Yuan Xian. Yuan Xian answered the door wearing a hat made of chu and a staff wrapped in blackened bamboo. When he adjusted his cap, its sash broke; when he straightened his robe, his elbows showed; and when he stepped forward, the soles of his shoes split at the heels. Zigong said: "Ah! Master, what is your illness!" Yuan Xian looked up and replied: "Xian has heard that lacking wealth is called poverty, but failing to practice what one has learned is called illness. Xian is poor, not ill. If one follows the ways of the world for favor, forms friendships through flattery, studies for others and teaches for oneself, hides benevolence and righteousness while adorning oneself with carriages and horses, fine clothes and luxurious furs—Xian cannot bear to do such things." Zigong hesitated for a moment, his face showing shame, and left without saying goodbye. Yuan Xian then walked slowly with his staff in hand, singing the Shang Song on his way back. His voice echoed through heaven and earth, as if issuing from gold and stone. The Son of Heaven could not make him a minister, nor could the feudal lords make him a friend. Therefore, one who cultivates his body forgets his family; one who nurtures his will forgets himself. If one does not even cherish his own life, who could then disgrace him? The Shi Jing says: "My heart is not a stone—it cannot be turned; My heart is not a mat—it cannot be rolled up."
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| | 卷一: |
传曰：所谓士者，虽不能尽备乎道术，必有由也；虽不能尽乎美者，必有处也。言不务多，务审所行而已，行既已尊之，言既已由之，若肌肤性命之不可易也。《》曰：“” |
| | The Commentary says: What is meant by a "scholar-official" is that although he may not fully possess the Way and its methods, there must be some foundation to his conduct; Although he may not embody all aspects of virtue, there must still be something commendable in him. Speech need not be numerous; it is sufficient to carefully examine one's actions. Once a course of action has been deemed worthy, and once words have followed that path, they become as inseparable as skin and life itself—unchangeable. The Shi Jing says: "My heart is not a stone; it cannot be turned; My heart is not a mat; it cannot be rolled up."
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| | 卷一: |
传曰：君子洁其身而同者合焉，善其音而类者应焉。马鸣而马应之，牛鸣而牛应之，非知也，其势然也。故新沐者必弹冠，新浴者必振衣，莫能以己之皭皭，容人之混污然。《》曰：“我心匪鉴，不可以茹。” |
| | The Commentary says: A gentleman purifies himself, and those of like character will unite with him; he refines his voice in music, and those of similar nature will respond to it. When a horse neighs, other horses respond; when an ox lows, other oxen answer—not out of knowledge, but because of their nature. Therefore, one who has just washed his hair must comb and smooth his hat, and one who has just bathed must shake out his clothes. No one with a clean and pure self can tolerate the filth and corruption of others. The Shi Jing says: "My heart is not a mirror—it cannot be clouded."
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| | 卷一: |
荆伐陈，陈西门坏，因其降民使修之，孔子过而不式。子贡执辔而问曰：“礼、过三人则下，二人则式。今陈之修门者众矣，夫子不为式，何也？”孔子曰：“国亡而弗知，不智也；知而不争，非忠也；亡而不死，非勇也。修门者虽众，不能行一于此，吾故弗式也。”《》曰：“”小人成群，何足礼哉！ |
| | Chu attacked Chen. The western gate of Chen collapsed, and the Chu forces ordered the surrendered citizens to repair it. Confucius passed by but did not bow in respect. Zigong held the reins and asked: "According to rites, one should dismount when passing three people, and bow from the carriage when passing two. Now there are many people repairing the gate of Chen, yet Master does not bow—why is that?" Confucius said: "To be unaware of one's state being lost is unwise; to know and yet not remonstrate is disloyal; To witness the fall of one's state and yet not die for it is lacking in courage. Though there are many repairing the gate, none among them can uphold even one virtue in this matter; therefore, I do not bow to them." The Shi Jing says: "My heart is filled with quiet sorrow, angered by the many petty men." When small-minded people gather in groups, what need is there to observe rites toward them!
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| | 卷一: |
传曰：喜名者必多怨，好与者必多辱，唯灭迹于人，能随天地自然，为能胜理，而无爱名；名兴则道不用，道行则人无位矣。夫利为害本，而福为祸先，唯不求利者为无害，不求福者为无祸。《》曰：“” |
| | The Commentary says: One who seeks fame will inevitably accumulate resentment; one who likes to give indiscriminately will surely invite disgrace. Only he who erases his traces among people, following the natural order of heaven and earth, can truly master principle without craving for reputation; When fame arises, the Way is no longer practiced; when the Way prevails, people hold no positions of rank. Profit is the root of harm, and fortune is the precursor to disaster. Only one who does not seek profit remains free from harm, and only one who does not pursue fortune remains free from calamity. The Shi Jing says: "If one is neither resentful nor seeking, what harm can there be?"
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| | 卷一: |
传曰：聪者自闻，明者自见，聪明则仁爱著而廉耻分矣。故非道而行之，虽劳不至；非其有而求之，虽强不得。故智者不为非其事，廉者不求非其有，是以害远而名彰也。《》云：“” |
| | The Commentary says: The perceptive hear for themselves; the wise see for themselves. When one is perceptive and wise, benevolence and love become evident, and integrity and a sense of shame are clearly distinguished. Therefore, to act contrary to the Way, though laborious, will not lead to success; to pursue what does not belong to one, though forcefully, will remain unattained. Therefore, the wise do not engage in matters that are not their own, and the upright do not seek what does not belong to them; this is why harm remains distant and reputation becomes clear. The Shi Jing says: "If one harbors no resentment and seeks nothing, what could possibly go wrong?"
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| | 卷一: |
传曰：安命养性者，不待积委而富；名号传乎世者，不待势位而显；德义畅乎中而无外求也。信哉！贤者之不以天下为名利者也。《》曰：“” |
| | The Commentary says: One who accepts destiny and nurtures his nature does not need accumulated wealth to be rich; a name that is passed down through the world does not require power or rank to become prominent; virtue and righteousness flourishing within require no external pursuit. How true indeed! The virtuous do not regard the world as a source of fame or profit. The Shi Jing says: "If one harbors no envy and seeks nothing, what harm could there be?"
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| | 卷一: |
古者、天子左五钟，将出，则撞黄钟，而右五钟皆应之，马鸣中律，驾者有文，御者有数，立则磬折，拱则抱鼓，行步中规，折旋中矩，然后太师奏升车之乐，告出也。入则撞蕤宾，以治容貌，容貌得则颜色齐，颜色齐则肌肤安，蕤宾有声，鹄震马鸣，及倮介之虫，无不延颈以听，在内者皆玉色，在外者皆金声，然后少师奏升堂之乐，即席告入也。此言音乐有和，物类相感，同声相应之义也。《诗》云：“钟鼓乐之。”此之谓也。 |
| | In ancient times, the Son of Heaven had five large bells on his left. When he was about to depart, the Huangzhong bell would be struck, and all the other four bells on the right would respond in harmony. The horses' neighing conformed to musical pitch; those leading the carriage wore ceremonial patterns, while the charioteer followed precise procedures. When standing, they bent as if holding a qing stone; when bowing with clasped hands, it was as though embracing a drum. Their steps were measured according to the circle, and their turns followed the square. Only then would the Grand Master of Music present the music for ascending the carriage, announcing his departure. Upon entering, the Ruibin bell was struck to regulate one's appearance; when appearance was properly maintained, expressions became harmonious, and with harmonious expressions came a tranquil complexion. When the Ruibin bell sounded, cranes trembled and horses neighed in response, as did all creatures with shells or armor—none failed to stretch their necks to listen. Those within appeared like jade in color, while those outside resonated with the sound of gold. Only then would the Junior Master of Music present the music for entering the hall, announcing his arrival upon taking his seat. This speaks to the harmony of music and how things in nature respond to one another—how like sounds resonate together, illustrating the principle of mutual 感应 (resonance). The Shi Jing says: "Let bells and drums bring him joy." This is what it refers to.
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| | 卷一: |
枯鱼衔索，几何不蠹！二亲之寿，忽如过隙；树木欲茂，霜露不凋使；贤士欲成其名，二亲不待。家贫亲老，不择官而仕。《》曰：“”此之谓也。 |
| | A dried fish holding a rope—how long before it decays! The lives of one's parents pass swiftly, like the blink of an eye; Trees wish to flourish, yet without frost and dew they will not wither away; Virtuous scholars who seek to establish their reputation must not wait for the presence of their parents. When one's family is poor and one's parents are old, one does not choose an official post with discrimination but accepts service regardless. The Shi Jing says: "Though it may be as if burned, the parents are near at hand." This is what is meant.
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| | 卷一: |
孔子曰：“君子有三忧：弗知，可无忧与！知而不学，可无忧与！学而不行，可无忧与！”《》曰：“” |
| | Confucius said: "A gentleman has three worries: not being known—how could one avoid worry! To be known yet not to study—how could one avoid worry! ���� To study yet not put it into practice—how could one avoid worry!" The Shi Jing says: "Before seeing the gentleman, my heart is full of anxious sorrow."
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| | 卷一: |
鲁公甫文伯死，其母不哭也。季孙闻之，曰：“公甫文伯之母、贞女也。子死不哭，必有方矣。”使人问焉。对曰：“昔、是子也，吾使之事仲尼，仲尼去鲁，送之，不出鲁郊，赠之，不与家珍。病、不见士之视者；死、不见士之流泪者；死之日，宫女縗绖而从者，十人。此不足于士，而有馀于妇人也。吾是以不哭也。”《》曰：“”。 |
| | When Gongfu Wenbo of Lu died, his mother did not weep. Ji Sun heard this and said: "Gongfu Wenbo's mother is a virtuous woman. Her son has died yet she does not weep—there must be her reason for it." He sent someone to inquire. She replied: "In the past, this son of mine I sent to serve Confucius. When Confucius left Lu, he saw him off but did not go beyond the outskirts of Lu, and when giving a gift, he did not offer anything from our family's treasures. When ill, he refrained from being seen by common people; when dead, he did not wish to see scholars weeping for him; On the day of his death, ten palace women followed in mourning attire. This shows that he was insufficient among scholars but had an excess among women. Therefore, I do not weep." The Shi Jing says: "Such a person indeed, whose virtuous reputation is lacking."
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| | 卷一: |
传曰：天地有合，则生气有精矣；阴阳消息，则变化有时矣；时得则治，时失则乱。故人生而不具者五：目无见，不能食，不能行，不能言，不能施化。三月微的，而后能见；七月而生齿，而后能食；朞年髑就，而后能行；三年脑合，而后能言；十六精通，而后能施化。阴阳相反，阴以阳变，阳以阴变。故男、八月生齿，八岁而龆齿，十六而精化小通。女、七月生齿，七岁而龀齿，十四而精化小通。是故阳以阴变，阴以阳变。故不肖者、精化始具，而生气感动，触情纵欲，反施化，是以年寿亟夭，而性不长也。《》曰：“乃如之人兮，怀婚姻也，太无信也，不知命也。”贤者不然，精气阗溢，而后伤时不可过也。不见道端，乃陈情欲，以歌道义。《》曰：“静女其姝，俟我乎城隅，爱而不见，搔首踟蹰。瞻彼日月，悠悠我思，道之云远，曷云能来。”急时辞也，是故称之日月也。 |
| | The Commentary says: When heaven and earth unite, vital energy gives rise to essence; the waxing and waning of yin and yang bring about transformation at its proper time; when the right time is seized, order prevails; when it is missed, disorder arises. Therefore, human beings are born lacking in five aspects: eyes without sight, unable to eat, unable to walk, unable to speak, and unable to exert influence or transformation. After three months of subtle development, they are then able to see; by seven months teeth begin to form, and only then can they eat; After one year the bones harden, and only then can they walk; By three years the brain is fully formed, and only then can they speak; At sixteen the vital energies are matured, and only then can one exert influence and transformation. Yin and Yang are opposites; Yin changes through Yang, and Yang changes through Yin. Therefore, males begin to grow teeth at eight months, lose their baby teeth at eight years old, and achieve slight maturation of vital essence at sixteen. Females begin to grow teeth at seven months, lose their baby teeth at seven years old, and achieve slight maturation in vital essence at fourteen. Therefore, Yang changes through Yin, and Yin changes through Yang. Therefore, the unworthy, when their vital essence first matures and vital energy stirs, are moved by emotions and indulge in desires, acting contrary to transformation. Thus, their years are cut short and their nature does not develop properly. The Shi Jing says: "Such a person indeed, who harbors thoughts of marriage—how utterly untrustworthy, how unaware of destiny." The virtuous are not like this; when their vital energy is full and overflowing, they know that the time for action cannot be missed. Not perceiving the beginning of the Way, they instead display emotions and desires, singing songs about morality and righteousness. The Shi Jing says: "A quiet maiden so fair, she waits for me at the corner of the city wall; though I love her and cannot see her, I scratch my head and pace back and forth in distress." Looking at that sun and moon, my thoughts stretch far and wide; the Way seems so distant—how can it ever come?" This is an expression of urgency in words, hence the reference to the sun and moon.
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| | 卷一: |
楚白公之难，有仕之善者，辞其母，将死君。其母曰：“弃母而死君，可乎？”曰：“闻事君者、内其禄而外其身。今之所以养母者，君之禄也，请往死之。”比至朝，三废车中。其仆曰：“子惧、何不反也？”曰：“惧、吾私也，死君、吾公也。吾闻君子不以私害公。”遂死之。君子闻之曰：“好义哉！必济矣夫！”《》云：“深则厉，浅则揭。”此之谓也。 |
| | During the crisis involving Bai Gong of Chu, there was an official who behaved virtuously; he bade farewell to his mother and prepared to die for his lord. His mother said: "To abandon your mother and die for your lord—can this be acceptable?" He replied: "I have heard that one who serves a ruler places his salary within himself but puts his body at risk outwardly. The means by which I now support my mother comes from the lord's salary; please allow me to go and die for him." By the time he reached court, he collapsed three times in his carriage. His attendant said: "Are you afraid? Why not return?" He replied: "Fear is a private matter, but to die for the lord is my public duty. I have heard that gentlemen do not allow personal feelings to harm their public duties." He then died for his lord. The gentlemen who heard of this said: "How noble in righteousness! He was surely a man of destiny!" The Shi Jing says: "Where the water is deep, cross with your clothes on; where it is shallow, lift them up." This is what is meant.
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| | 卷一: |
晋灵公之时，宋人杀昭公。赵宣子请师于灵公而救之。灵公曰：“非晋国之急也。”宣子曰：“不然。夫大者天地，其次君臣，所以为顺也。今杀其君，所以反天地、逆人道也，天必加灾焉。晋为盟主而不救，天罚惧及矣。《诗》云：‘凡民有丧，匍匐救之。’而况国君乎！”于是灵公乃与师而从之。宋人闻之，俨然感说，而晋国日昌，何则？以其诛逆存顺。《》曰：“”赵宣子之谓也。 |
| | During the reign of Duke Ling of Jin, the people of Song killed Duke Zhao. Zhao Xunzi requested an army from Duke Ling to rescue him. Duke Ling said: "This is not an urgent matter for the State of Jin." Xunzi replied: "That is not correct. The greatest of all are heaven and earth, next are ruler and minister—this is the basis for order. To kill one's sovereign is to defy heaven and earth and invert human principles; surely Heaven will bring calamity upon them. As the leader of the alliance, if Jin does not come to their aid, heavenly punishment may soon befall us as well. The Shi Jing says: "Whenever the people suffer loss, one should crawl to rescue them." How much more so for a sovereign of a state!" Thus, Duke Ling provided an army and followed him. When the people of Song heard this, they were deeply moved and pleased, and as a result, the State of Jin prospered daily. Why was this so? Because it punished rebellion and upheld order. The Shi Jing says: "Whenever the people suffer loss, crawl to rescue them." This refers to Zhao Xunzi.
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| | 卷一: |
传曰：水浊则鱼喁，令苛则民乱，城削则崩，岸削则陂。故吴起削刑而车裂，商鞅峻法而支解。治国者譬若乎张琴然，大弦急，则小弦绝矣。故急辔御者、非千里之御也。有声之声，不过百里，无声之声，延及四海。故禄过其功者削，名过其实者损，情行合名，祸福不虚至矣。《诗》云：“何其处也？必有与也。何其久也？必有以也。”故惟其无为，能长生久视，而无累于物矣。 |
| | The Commentary says: When the water is murky, fish rise to the surface; when orders are harsh, the people fall into disorder. When a wall is eroded, it collapses; when a bank is worn away, the embankment fails. Therefore, Wu Qi abolished punishments and was torn apart by chariots, while Shang Yang imposed severe laws and had his limbs dismembered. One who governs a state is like tuning a zither: if the main string is too tight, the smaller strings will break. Therefore, one who controls a horse with overly tight reins is not a rider capable of covering a thousand li. A sound that can be heard does not travel beyond a hundred li, but an inaudible influence extends to all four seas. Therefore, those whose salary exceeds their merit will be reduced; those whose reputation surpasses their actual ability will suffer loss. When one's conduct and emotions align with their name or title, blessings and misfortunes do not come without cause. The Shi Jing says: "Where should he dwell?" There must be someone with whom he is associated. Why has it lasted so long? There must be a reason for it." Therefore, only by non-action can one attain long life and lasting vision, free from the burdens of worldly things.
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| | 卷一: |
传曰：衣服容貌者，所以说目也，应对言语者、所以说耳也，好恶去就者、所以说心也。故君子衣服中，容貌得，则民之目悦矣；言语逊，应对给，则民之耳悦矣；就仁去不仁，则民之心悦矣。三者存乎身，虽不在位，谓之素行。故中心存善而日新之，虽独居而乐，德充而形。《》曰：何其处也？必有与也。何其久也？必有以也。” |
| | The Commentary says: Clothes and appearance are used to please the eyes; responses and speech are used to please the ears; preferences, dislikes, and choices are used to please the heart. Therefore, when a gentleman's clothing is appropriate and his appearance proper, the people's eyes are pleased; when his speech is courteous and his responses prompt, the people's ears are pleased; choosing benevolence and rejecting what is not benevolent, then the people's hearts will be pleased. When these three qualities reside within a person, even if they are not in an official position, it is called "suxing"—a life of inherent virtue. Therefore, when one's inner heart harbors goodness and continually renews it, even living in solitude brings joy, and virtue becomes evident through their appearance. The Shi Jing says: "Where should he dwell?" There must be someone with whom he associates. Why has it lasted so long? ���� There must be a reason for it."
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| | 卷一: |
仁道有四：磏为下。有圣仁者，有智仁者、有德仁者，有磏仁者。上知天，能用其时；下知地，能用其财；中知人，能安乐之；是圣仁者也。上亦知天，能用其时；下知地、能用其财；中知人，能使人肆之；是智仁也。宽而容众，百姓信之；道所以至，弗辱以时；是德仁者也。廉洁直方，疾乱不治、恶邪不匡；虽居乡里，若坐涂炭；命入朝廷，如赴汤火；非其民、不使，非其食、弗尝；疾乱世而轻死，弗顾弟兄，以法度之，比于不详，是磏仁者也。传曰：山锐则不高，水径则不深，仁磏则其德不厚，志与天地拟者、其人不祥，是伯夷、叔齐、卞随、介子推、原宪、鲍焦、袁旌目、申徒狄之行也，其所受天命之度，适至是而亡，弗能改也，虽枯稿弗舍也。《诗》云：“亦己焉哉！天实为之，谓之何哉！”磏仁虽下，然圣人不废者、匡民隐括，有在是中者也。 |
| | The Way of Benevolence has four aspects: the lowest is lian. There are those who embody sage-like benevolence, those with wise benevolence, those with virtuous benevolence, and those with lian benevolence. The highest understands Heaven and can make use of the right time; the lowest understands Earth and can utilize its resources; those in the middle understand people and can bring them peace and happiness; This is what constitutes sage-like benevolence. The upper level also understands Heaven and can make use of its timing; the lower level understands Earth and can utilize its wealth; the middle level understands people and can enable them to act freely; This is wise benevolence. Being broad-minded and accommodating to the many, the people trust him; The Way thus reaches its goal, achieving success at the right time without disgrace; This is virtuous benevolence. Upright, clean, and principled, yet unable to correct disorder or rectify evil; although living in the village, it is as if sitting amidst filth and suffering; when summoned to court, it feels like rushing into boiling water or fire; if the people are not his own, he will not command them; if the food is not his due, he will not taste it; He despises a chaotic age and lightly values death, disregards brothers, and governs by legalistic standards, comparing himself to an ill omen—this is lian benevolence. The Commentary says: A sharp mountain is not lofty, a narrow stream is not deep. When benevolence is lian, one's virtue is not profound. One who dares to compare his will with Heaven and Earth is an ill-omened person—this describes the conduct of Bo Yi, Shu Qi, Bian Sui, Jie Zitui, Yuan Xian, Bao Jiao, Yuan Jingmu, and Shentu Di. The measure of heavenly destiny they received was precisely this: to reach such a point and perish, unable to change it; though withered and dry, they would not abandon their path. The Shi Jing says: "It is over now!" Heaven has truly brought it about; what more can be said of it!" Lian benevolence, though the lowest form, is not discarded by sages, for it serves to correct the people and provide a framework; there are indeed elements of value within it.
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| | 卷一: |
申徒狄非其世，将自投于河。崔嘉闻而止之，曰：“吾闻圣人仁士之于天地之间也，民之父母也，今为儒雅之故，不救溺人，可乎？”申徒狄曰：“不然。桀杀关龙逢、纣杀王子比干，而亡天下。吴杀子胥，陈杀泄冶、而灭其国。故亡国残家，非无圣智也，不用故也。”遂抱石而沉于河。君子闻之，曰：“廉矣！如仁欤？则吾未之见也。”《》曰：“” |
| | Shentu Di, finding his age unsuitable, was about to throw himself into the river. Cui Jia heard of this and stopped him, saying: "I have heard that sages and benevolent scholars among Heaven and Earth are the parents of the people. Now, for the sake of refined manners, to not rescue a drowning person—how can this be acceptable?" Shentu Di said: "Not so." Jie killed Guan Longfeng, and Zhou killed Prince Zi Bi Gan, and thus lost the empire. Wu killed Wu Zixu, Chen killed Xie Ye, and thereby their states were destroyed. Therefore, the destruction of a state or family is not due to the absence of sages or wisdom, but because they are not employed." He then embraced a stone and drowned himself in the river. The gentlemen who heard of this said: "How upright he was! Was it benevolence?" I have not seen such a case." The Shi Jing says: "Heaven has truly brought it about—what more can be said of it!" ����
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| | 卷一: |
鲍焦衣弊肤见，挈畚持蔬，遇子贡于道。子贡曰：“吾子何以至于此也？”鲍焦曰：“天下之遗德教者、众矣，吾何以不至于此也！吾闻之：世不己知而行之不已者、爽行也；上不己用而干之不止者、是毁廉也。行爽毁廉，然且弗舍，惑于利者也。”子贡曰：“吾闻之：非其世者、不生其利；污其君者、不履其土。非其世而持其蔬，《》曰：‘’此谁有之哉？”鲍焦曰：“于戏！吾闻贤者重进而轻退，廉者易愧而轻死。”于是弃其蔬而立槁于洛水之上。君子闻之，曰：“廉夫！刚哉！夫山锐则不高，水径则不深，行磏者德不厚，志与天地拟者，其为人不祥。鲍焦可谓不祥矣！其节度浅深，适至于是矣！”《诗》云：“亦已焉哉！天实为之，谓之何哉！” |
| | Bao Jiao wore tattered clothes, his skin visible through the holes, carrying a basket and holding vegetables, when he met Zigong on the road. Zigong said: "Why have you come to this pass?" Bao Jiao said: "There are many in the world who abandon virtue and education; why should I not have come to this pass! I have heard that one who acts without being understood by the world, yet continues without ceasing, is a mistaken course of action; those who persist in seeking office when superiors do not employ them are destroying their integrity. To act wrongly and destroy one's integrity, yet still not abandon it—this is being ensnared by profit." Zigong said: "I have heard that those who do not live in their proper age do not seek its benefits; those who disgrace their ruler do not tread upon its land. Living in an age that is not one's own yet carrying vegetables, the Shi Jing says: "Under the vast heavens, nothing is not the king's land." To whom does this belong?" Bao Jiao said: "Alas! I have heard that the virtuous value advancement but regard retreat lightly, and the upright are easily shamed yet regard death lightly. Thus, he abandoned his vegetables and immediately withered away by the banks of the Luo River. The gentlemen who heard this said: "An upright man! How resolute he was!" A mountain that is sharp is not lofty, and a stream that is narrow is not deep. One who practices lian benevolence lacks profound virtue; one whose will dares to rival Heaven and Earth is an ill-fated person. Bao Jiao can truly be called an ill-fated man! The measure of his virtue and depth was precisely such that it led to this end!" The Shi Jing says: "It is over now! Heaven has truly brought it about—who can say anything more of it!"
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| | 卷一: |
昔者、周道之盛，邵伯在朝，有司请营邵以居。邵伯曰：“嗟！以吾一身，而劳百姓，此非吾先君文王之志也。”于是，出而就蒸庶于阡陌陇亩之间，而听断焉。邵伯暴处远野，庐于树下，百姓大悦，耕桑者倍力以劝，于是岁大稔，民给家足。其后在位者骄奢，不恤元元，税赋繁数，百姓困乏，耕桑失时。于是诗人见召伯之所休息树下，美而歌之。《》曰：“蔽茀甘棠，勿剪勿伐，召伯所茇。”此之谓也。 |
| | In the past, when the Zhou way was flourishing, Shao Bo served in court. An official requested to build a residence for him. Shao Bo said: "Alas! To burden the people for my single person—this is not in accord with the will of my late lord King Wen." Thus, he went out and joined the common people among the fields and farmlands, hearing and adjudicating cases there. Shao Bo lived in the distant wilderness, taking shelter under a tree. The people were greatly pleased; those who tilled and raised silkworms doubled their efforts with encouragement. Thus, that year brought abundant harvests, and every household had sufficient means. Later, those in power became arrogant and luxurious, showing no concern for the common people. Taxes and levies multiplied frequently, leaving the populace impoverished and causing farming and sericulture to fall out of season. Thus, the poets saw the tree under which Shao Bo had rested, praised it, and composed songs in admiration. The Shi Jing says: "The luxuriant kerria tree—do not cut it, do not fell it; this is where Shao Bo once rested." This is what is referred to.
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