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道至高無上，至深無下，平乎准，直乎繩，圓乎規，方乎矩，包裹宇宙而無表裏，洞同覆載而無所礙。是故體道者，不哀不樂，不喜不怒，其坐無慮，其寢無夢，物來而名，事來而應。主者，國之心，心治則百節皆安，心擾則百節皆亂。故其心治者，支體相遺也；其國治者，君臣相忘也。黃帝曰：「芒芒昧昧，從天之道，與元同氣。」故至德者，言同略，事同指，上下一心，無岐道旁見者，遏障之於邪，開道之於善，而民鄉方矣。故《》曰：「同人於野，利涉大川。」道者，物之所導也；德者，性之所扶也；仁者，積恩之見證也；義者，比于人心而合於眾適者也。故道滅而德用，德衰而仁義生。故上世體道而不德，中世守德而弗壞也，末世繩繩乎唯恐失仁義。君子非仁義無以生，失仁義，則失其所以生；小人非嗜欲無以活，失嗜欲，則失其所以活。故君子懼失仁義，小人懼失利。觀其所懼，知各殊矣。《》曰：「」其施厚者其報美，其怨大者其禍深。薄施而厚望，畜怨而無患者，古今未之有也。是故聖人察其所以往，則知其所以來者。聖人之道，猶中衢而致尊邪：過者斟酌，多少不同，各得其所宜。是故得一人，所以得百人也。人以其所願於上，以交其下，誰弗戴？以其所欲於下，以事其上，誰弗喜？《》云：「媚茲一人，應侯慎德。」慎德大矣，一人小矣。能善小，其能善大矣。 |
| | The Dao is supreme above all, profound beyond the lowest depths. It is level as a plumb line, straight as a string, round as a compass, square as a carpenter's square. It encloses the universe without outer or inner boundaries; it permeates and supports all things without obstruction. Therefore, those who embody the Dao do not grieve or rejoice, do not rejoice or become angry. When they sit, they have no worries; when they sleep, they have no dreams. When things come, they are given names; when affairs arise, they respond accordingly. The ruler is the heart of the state; if the heart is well governed, all parts will be at peace. If the heart is disturbed, all parts will fall into disorder. Therefore, when one's mind is in order, the limbs and body function harmoniously; when a state is well governed, ruler and ministers forget each other. Huangdi said: "Vast and obscure, following the way of Heaven, one breathes in harmony with the Primordial." Therefore, those of highest virtue speak in harmony and act with a common purpose; ruler and people are united as one. There is no divergence or deviation from the right path. Evil is blocked and obstructed, while goodness is opened and guided, thus leading the people toward the proper direction. Therefore, the Yi Jing says: "People of like minds gather in the wilds; it is advantageous to cross great rivers." The Dao is what guides all things; Virtue is what supports one's nature; Benevolence is the manifestation of accumulated grace; Righteousness is what aligns with human hearts and harmonizes with the needs of the people. Therefore, when Dao fades, virtue takes its place; when virtue declines, benevolence and righteousness arise. Therefore, in the early ages people embodied the Dao without emphasizing virtue; in the middle ages they upheld virtue and did not let it decay. In later times, however, with great anxiety they cling to benevolence and righteousness, fearing their loss. A gentleman cannot live without benevolence and righteousness; if he loses benevolence and righteousness, he loses the very basis of his life. A petty person cannot live without desires and pleasures; if he loses these desires and pleasures, he loses the means by which he lives. Therefore, a gentleman fears losing benevolence and righteousness, while a petty person fears losing profit. Observing what they fear reveals their fundamental differences. The Yi Jing says: "Chasing deer without a game warden, one enters the forest blindly. A gentleman should abandon such pursuit; to proceed further would bring regret." He who bestows great kindness receives a beautiful reward; he who harbors deep resentment suffers profound misfortune. To give little but expect much in return, to accumulate resentment yet suffer no consequences—such a thing has never existed in ancient or modern times. Therefore, the sage examines what leads people forward and thus understands what brings them to their present state. The way of the sage is like a central road leading to honor: those who pass by measure and take what they need, in varying amounts, each obtaining what suits them. Therefore, winning over one person means winning the hearts of a hundred people. When a ruler offers to his subjects what they desire, and uses this to connect with those beneath him, who would not revere him? When the people offer their superiors what they desire in service, who would not be pleased? The Shi Jing says: "Winning over this one person brings a response of virtue from the noble." Virtue and caution are great matters; an individual is but small. Who can be good to the small will surely be able to be good to the great.
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君子見過忘罰，故能諫；見賢忘賤，故能讓；見不足忘貧，故能施。情系於中，行形於外。凡行戴情，雖過無怨；不戴其情，雖忠來惡。後稷廣利天下，猶不自矜。禹無廢功，無廢財，自視猶觖如也。滿如陷，實如虛，盡之者也。凡人各賢其所說，而說其所快。世莫不舉賢，或以治，或以亂，非自遁，求同乎己者也。己未必得賢，而求與己同者，而欲得賢，亦不幾矣！使堯度舜則可，使桀度堯，是猶以升量石也。今謂狐狸，則必不知狐，又不知狸。非未嘗見狐者，必未嘗見狸也。狐、狸非異，同類也。而謂狐狸，則不知狐、狸。是故謂不肖者賢，則必不知賢；謂賢者不肖，則必不知不肖者矣。 |
| | A gentleman, upon seeing a mistake, forgets punishment and thus is able to offer advice; seeing virtue he forgets lowliness, hence he can yield respectfully. Seeing those in need and forgetting his own poverty, he is thus able to give generously. Emotion arises from within; conduct manifests outwardly. Whenever action is guided by sincerity, even if a mistake is made, there will be no resentment. If one does not act with sincerity, even loyal service may be regarded as evil. Houji brought widespread benefit to the world yet did not boast of himself. Yu accomplished no wasted work, squandered no resources, and regarded himself as if still lacking. Full yet as if a pitfall, solid yet as if empty—this is the state of complete fulfillment. All people regard what they like as virtuous and speak highly of what brings them pleasure. In every age, the worthy are always recommended; yet some bring order and others disorder. This is not due to their own failure but because they seek those who share their own views. If one himself may not be truly virtuous, yet seeks others like himself and hopes to find the worthy—this is hardly likely! To let Yao measure Shun would be acceptable, but to let Jie measure Yao is like using a gill cup to measure stones. Now if one speaks of "hu li," he must not know what a hu is, nor what a li is. It is either that he has never seen a fox or that he has never seen an animal called "li." Foxes and li are not different; they belong to the same category. Yet if one speaks of "hu li," he does not know either fox or li. Therefore, to call an unworthy person virtuous is certainly to misunderstand virtue; to call a virtuous person unworthy is certainly to misunderstand the unworthy.
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聖人在上，則民樂其治；在下，則民慕其意。小人在上位，如寢關曝纊，不得須臾寧。故《》曰：「」言小人處非其位，不可長也。 |
| | When a sage rules, the people rejoice in his governance; when he is among them, the people admire his intentions. When a petty person holds power, it is like sleeping with a door locked and airing feathers in the sun—peace cannot be found for even a moment. Therefore, the Yi Jing says: "Horses are harnessed in confusion; tears flow like blood, streaming down." This means that when a petty person occupies an office not suited to him, his position cannot endure for long.
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物莫無所不用，天雄烏喙，藥之凶毒也，良醫以活人；侏儒鼓師，人之困慰者也，人主以備樂。是故聖人制其剟材，無所不用矣。 |
| | All things have their uses; Tianxiong and Wuhui are among the most toxic substances in medicine, yet a skilled physician employs them to save lives. Dwarfs and drummers are people of limited ability; rulers employ them for entertainment. Therefore, the sage regulates and utilizes all kinds of talent, making use of everything without exception.
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勇士一呼，三軍皆辟，其出之也誠。故倡而不和，意而不戴，中心必有不合者也。故舜不降席而王天下者，求諸己也。故上多故，則民多詐矣，身曲而景直者，未之聞也。 |
| | A valiant warrior's single cry causes an entire army to scatter; this is because his action is sincere and resolute. Therefore, if one calls out without response, or intends something but finds no support, it must be that the heart does not align with others. Thus Shun became king of all under heaven without leaving his mat—because he sought virtue within himself. Therefore, when those above are full of deceit, the people become full of trickery. One who is crooked in person yet upright in shadow—such a thing has never been heard of.
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說之所不至者，容貌至焉；容貌之所不至者，感忽至焉。感乎心，明乎智，發而成形，精之至也。可以形勢接，而不可以昭誋。 |
| | Where words fail to reach, appearance and demeanor may still convey the message; where appearance and demeanor fall short, subtle influence or emotion can yet be felt. When something stirs the heart and becomes clear to wisdom, it manifests in form—this is the utmost refinement of spirit. It may be connected through form and circumstance, but cannot be clearly explained or demonstrated.
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戎、翟之馬，皆可以馳驅，或近或遠，唯造父能盡其力；三苗之民，皆可使忠信，或賢或不肖，唯唐、虞能齊其美。必有不傳者。中行繆伯手搏虎，而不能生也，蓋力優而克不能及也。用百人之所能，則得百人之力；舉千人之所愛，則得千人之心。辟若伐樹而引其本，千枝萬葉則莫得弗從也。 |
| | Horses from Rong and Di are all capable of running, some fast over short distances, others long—only Zhaofu could fully harness their strength; the people of Sanmiao were all capable of being made loyal and trustworthy, some virtuous or unworthy—only Tang and Yu could bring forth their finest qualities. There must be things that are not passed on. Zhonghang Moubu wrestled a tiger with his bare hands but could not subdue it—his strength was great, yet his skill did not match. To employ the abilities of one hundred people is to gain the power of one hundred; to raise up what a thousand people love is to win the hearts of a thousand. It is like cutting down a tree by pulling out its roots—then all its thousands of branches and leaves will inevitably follow.
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慈父之愛子，非為報也，不可內解於心；聖人之養民，非求用也，性不能已。若火之自熱，冰之自寒。夫有何修焉！及恃其力，賴其功者，若失火舟中。故君子見始，其知終矣。媒妁譽人，而莫之德也；取庸而強飯之，莫之愛也。雖親父慈母，不加於此，有以為，則恩不接矣。故送往者，非所以迎來也；施死者，非專為生也。誠出於己，則所動者遠矣。 |
| | A kind father's love for his child is not done in expectation of reward; it cannot be explained from within the heart; a sage's care for the people is not sought for use, but arises naturally from his nature. Like fire that warms itself, or ice that cools itself. What need is there for cultivation! But those who rely on their strength and depend on their achievements are like people setting fire to a boat in the water. Therefore, when a gentleman sees the beginning, he knows what will come at the end. Matchmakers praise people, yet no one feels indebted to them; lando Hiring a servant and forcing food upon him—none will love such treatment. Even a loving father or kind mother would not go beyond this; if one acts with ulterior motives, affection cannot be transmitted. Therefore, sending someone away is not the way to welcome another's coming; bestowing gifts on the dead is not solely for the benefit of the living. When sincerity arises from within, its influence reaches far and wide.
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錦繡登廟，貴文也；圭璋在前，尚質也。文不勝質，之謂君子。故終年為車，無三寸之鎋，不可以驅馳；匠人斫戶，無一尺之楗，不可以閉藏。故君子行斯乎其所結。心之精者，可以神化，而不可以導人；目之精者，可以消澤，而不可以昭誋。在混冥之中，不可諭於人。故舜不降席而天下治，桀不下陛而天下亂，蓋情甚乎叫呼也。無諸己，求諸人，古今未之聞也。 |
| | Fine brocade in the ancestral temple signifies reverence for culture; jade gui and zhang placed before one shows respect for substance. When culture does not surpass substance, this is called a gentleman. Therefore, even if one labors all year to build a cart without three cun of iron fittings, it cannot be driven; a carpenter who carves a door without even one chi of crossbar cannot secure it for storage. Therefore, the gentleman acts in accordance with what is essential and binding. The refined mind can achieve spiritual transformation, yet cannot directly guide others; the keen eye can discern clarity and luster, yet cannot clearly convey or explain. What exists in the profound obscurity cannot be explained to others. Therefore, Shun governed all under heaven without leaving his seat; Jie brought disorder without descending the steps—this is because emotion surpasses mere shouting and calling. To lack something within oneself yet seek it in others—such a thing has never been known from ancient to modern times.
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同言而民信，信在言前也；同令而民化，誠在令外也。聖人在上，民遷而化，情以先之也。動于上，不應於下者，情與令殊也。故《》曰：「」三月嬰兒，未知利害也，而慈母之愛諭焉者，情也。故言之用者，昭昭乎小哉！不言之用者，曠曠乎大哉！身君子之言，信也；中君子之意，忠也。忠信形于內，感動應於外，故禹執幹戚，舞於兩階之間，而三苗服。鷹翔川，魚鱉沈，飛鳥揚，必遠害也。子之死父也，臣之死君也，世有行之者矣，非出死以要名也，恩心之藏於中，而不能違其難也。故人之甘甘，非正為蹠也，而蹠焉往。君子之慘怛，非正為偽形也，諭乎人心。非從外入，自中出者也。義正乎君，仁親乎父。故君之於臣也，能死生之，不能使為苟簡易；父之于子也，能發起之，不能使無憂尋。故義勝君，仁勝父，則君尊而臣忠，父慈而子孝。聖人在上，化育如神。太上曰：「我其性與！」其次曰：「微彼，其如此乎！」故《》曰：「」《》曰：「」運于近，成文於遠。 |
| | When the same words are spoken and the people believe them, trust must have existed before the words were spoken; when the same command is given and the people follow it, sincerity must lie beyond the command itself. When a sage rules above, the people change and transform—this is because feeling and example lead them first. If action taken by those in power finds no response from below, it is because the emotion and command are not aligned. Therefore, the Yi Jing says: "The excessively lofty dragon has cause for regret." A three-month-old infant knows nothing of profit or harm, yet the loving mother's affection is understood—this is due to emotion. Therefore, as for the use of words, how small and insignificant they appear! The power of what is not spoken—how vast and boundless it is! To speak as a gentleman speaks is to be trustworthy; To embody the mind of a gentleman is loyalty. When loyalty and trustfulness manifest within, they move and respond outwardly; thus, Yu held the ceremonial staff and danced between the two steps of the palace, and the Sanmiao submitted. Eagles soar over rivers, turtles and soft-shelled turtles sink beneath the water, flying birds rise aloft—this is surely to escape danger. A son who dies for his father, a minister who dies for his ruler—such actions have existed in every generation. It is not that they risk death to seek fame; rather, it is the deep-seated sense of affection within them that cannot avoid hardship. Therefore, a person's earnestness and sincerity are not for the sake of Zhi alone, yet Zhi will still go to him. The sorrow and distress of a gentleman are not merely for outward appearances; they resonate in the hearts of people. They do not come from outside, but arise from within. Righteousness is proper toward the ruler; benevolence is intimate toward the father. Therefore, a ruler in relation to his minister can determine life and death, but cannot compel him to act carelessly or lightly; a father in relation to his son can inspire action, but cannot make him free from worry and sorrow. Therefore, when righteousness surpasses the ruler and benevolence surpasses the father, then the ruler is honored and the minister loyal, the father kind and the son filial. When a sage rules above, transformation and cultivation occur as if by divine power. The Supreme Sage said: "It is my nature!" The next level down said: "Without that, would it be like this?" Therefore, the Shijing says: "Holding the reins as one weaves a pattern." The Yi Jing says: "Contain brightness and remain steadfast." Action begins nearby, yet its pattern is completed far away.
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夫察所夜行，周公慚乎景，故君子慎其獨也。釋近斯遠，塞矣。聞善易，以正身難。夫子見禾之三變也，滔滔然曰：「狐向丘而死，我其首禾乎！」故君子見善則痛其身焉。身苟正，懷遠易矣。故《》曰：「」小人之從事也，曰苟得，君子曰苟義。所求者同，所期者異乎！擊舟水中，魚沈而鳥揚，同聞而殊事，其情一也。僖負羈以壺餐表其閭。趙宣孟以束脯免其軀，禮不隆，而德有餘，仁心之感恩接而よ怛生。故其入人深。俱之叫呼也，在家老則為恩厚，其在責人則生爭鬥。故曰：兵莫憯于意志，莫邪為下；寇莫大於陰陽，枹鼓為小。聖人為善，非以求名，而名從之。名不與利期，而利歸之。故人之憂喜，非為蹗，蹗焉往生也。故至人不容。故若眯而撫，若跌而據。聖人之為治，漠然不見賢焉，終而後知其可大也。若日之行，騏驥不能與之爭遠。 |
| | To examine one's actions in the dark of night, Duke of Zhou would feel ashamed before his shadow—thus, a gentleman is cautious when alone. Neglecting what is near and seeking what is distant leads to blockage. Hearing of goodness is easy; using it to correct oneself is difficult. When the Master saw the three transformations of the millet, he sighed deeply and said: "The fox faces its hill when it dies; am I not the first to see this transformation in the millet?" Therefore, a gentleman who sees goodness feels deep sorrow for himself. If one's own person is upright, reaching afar becomes easy. Therefore, the Shijing says: "Without personally doing and being close to it, the common people will not believe." When petty persons act, they say, "Let us get by"; when gentlemen act, they say, "Let us do what is right." Their desires may be the same, but their expectations differ! When a boat is struck in water, fish sink and birds fly up. Though they hear the same disturbance, their reactions differ—yet their feelings are one. Xi Fui was honored with a pot of food to mark his neighborhood. Zhao Xuanmeng was spared from death with a bundle of dried meat. Though the rites were not grand, virtue abounded; it was the heartfelt gratitude and deep sorrow that arose from benevolent feelings. Therefore, its influence on people is profound. Though both are expressions of calling out, when directed toward an elder at home it becomes a sign of deep affection; but when directed in blaming others, it gives rise to contention and strife. Therefore it is said: No weapon is more cruel than the will and intent; even the Moye sword is inferior; No enemy is greater than yin and yang in their hidden workings; a war drum is but a minor threat. A sage does good not to seek fame, yet fame follows him. Fame and profit do not meet by appointment, yet profit comes to him. Therefore, a person's sorrow or joy is not for the sake of reputation; yet reputation arises from it. Thus, the most perfect person finds no place to belong. Therefore, it is like blinking and touching, or stumbling yet holding on firmly. A sage governing the realm appears indifferent and does not display his virtue; only at the end is it known that his achievements are great. Like the movement of the sun, no swift horse can contend with its distance.
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今夫夜有求，與瞽師併，東方開，斯照矣。動而有益，則損隨之。故《》曰：「剝之不可遂盡也。故受之以複。」積薄為厚，積卑為高，故君子日孳孳以成輝，小人日怏怏以至辱。其消息也，離朱弗能見也。文王聞善如不及，宿不善如不祥。非為日不足也，其憂尋推之也。故《》曰：「」懷情抱質，天弗能殺，地弗能霾也。聲揚天地之間，配日月之光，甘樂之者也。苟向善，雖過無怨；苟不向善，雖忠來患。故怨人不如自怨，求諸人不如求諸己得也。聲自召也，貌自示也，名自命也，文自官也，無非己者。操銳以刺，操刃以擊，何怨乎人？故管子文錦也，雖醜登廟；子產練染也，美而不尊。虛而能滿，淡而有味，被褐懷玉者。故兩心不可以得一人，一心可以得百人。男子樹蘭，美而不芳，繼子得食，肥而不澤，情不相與往來也。 |
| | Now, in darkness there is a seeker who walks alongside a blind teacher; when the east opens, illumination comes. When movement brings benefit, damage follows it. Therefore the Yi Jing says: "The process of peeling away cannot be completed all at once." Thus, it is followed by return." Accumulating the thin makes it thick; accumulating the low makes it high. Therefore, a gentleman diligently labors day by day to achieve brilliance, while a petty person grows complacent and ends in disgrace. Its rise and fall are so subtle that even Li Zhu could not see them. Wenwang, upon hearing of goodness, felt as if he had not reached it yet; when staying with what was evil, he regarded it as an ill omen. It is not because the day lacks time, but because his sorrow and concern drive him forward. Therefore, the Shijing says: "Though Zhou was an old state, its mandate is ever renewed." With heartfelt sincerity and noble integrity, Heaven cannot destroy it, nor can Earth obscure it. Its voice resounds between Heaven and Earth, matching the light of sun and moon—this is what brings joy to those who embrace virtue. If one sincerely turns toward goodness, even mistakes will not invite resentment; if one does not turn toward goodness, even loyalty brings misfortune. Therefore, to resent others is worse than to resent oneself; to seek from others is less effective than seeking within oneself and attaining understanding. One's voice calls forth itself, one's appearance reveals itself, one's name is given by oneself, and one's position is determined by one's conduct—nothing is not of oneself. To wield a sharp object to stab, to hold a blade to strike—who can blame others? Therefore, Guanzi was like brocade—though outwardly unattractive, he ascended the temple; Zi Chan was like dyed silk—beautiful but not revered. Empty yet able to be filled, plain yet full of flavor—this is the person who wears coarse clothes while holding jade in his heart. Therefore, two divided hearts cannot gain one person's trust, but a single united heart can win the loyalty of a hundred people. A man plants orchids—beautiful yet without fragrance; an adopted son receives food—plump yet lacking luster. This is because feelings do not flow between them.
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生所假也，死所歸也。故宏演直仁而立死，王子閭張掖而受刃，不以所托害所歸也。故世治則以義衛身，世亂則以身衛義。死之日，行之終也，故君子慎一用之。無勇者，非先懾也，難至而失其守也；貪婪者，非先欲也，見利而忘其害也。虞公見垂棘之璧，而不知虢禍之及己也。故至道之人，不可遏奪也。人之欲榮也，以為己也，于彼何益？聖人之行義也，其憂尋出乎中也，於己何以利？故帝王者多矣，而三王獨稱；貧賤者多矣，而伯夷獨舉。以貴為聖乎？則聖者眾矣；以賤為仁乎？則賤者多矣。何聖人之寡也。獨專之意樂哉！忽乎日滔滔以自新，忘老之及己也。始乎叔季，歸乎伯孟，必此積也。不身遁，斯亦不遁人。故若行獨梁，不為無人不兢其容。故使人信己者易，而蒙衣自信者難。情先動，動無不得；無不得，則無莙，發莙而後快。故唐、虞之舉錯也，非以偕情也，快己而天下治；桀、紂非正賊之也，快己而百事廢。喜憎議而治亂分矣。 |
| | Life is a loan, death the return. Therefore, Hongyan stood upright in benevolence and died for it; Prince Ziwang spread his arms and accepted the blade. They did not let their entrusted duties harm what they returned to. Therefore, in times of peace one protects oneself through righteousness; in times of chaos one protects righteousness with one's life. The day of death is the end of conduct, so a gentleman carefully considers its use once and for all. One who lacks courage is not necessarily first intimidated; rather, when hardship arrives, he loses his resolve. A greedy person is not necessarily driven by desire from the start; it is upon seeing profit that they forget its dangers. Yugong saw the Chuiji jade and did not realize that disaster from Guo would reach him. Therefore, those who have attained the highest Dao cannot be obstructed or deprived of it. When a person desires honor, he believes it is for himself—what benefit does this bring to others? The sage's practice of righteousness arises from deep concern within; what personal gain is there for himself? Therefore, though many have ruled as emperors and kings, only the Three Kings are uniquely praised; though poor and lowly people abound, only Boyi is singled out. Is it because of their rank that they are considered sages? Then sages would be numerous; Is it because of their low status that they are considered benevolent? Then the poor and humble would be many. Why, then, are sages so few? How joyful is the mind that remains singular and devoted! Day by day, as if flowing endlessly toward renewal, one forgets that old age approaches. Beginning with the younger generations and returning to the elder—this must be due to such accumulation. If one does not retreat from oneself, then others will not retreat from him either. Therefore, when walking alone across a narrow bridge, one does not act carelessly simply because no one is watching; one still maintains decorum. Thus, it is easy to make others believe in oneself, but difficult for a person to maintain self-confidence when cloaked and unseen. When emotion moves first, nothing remains unattained; when nothing is unattained, there is no frustration; only when frustration arises does one feel relief. Therefore, the actions of Tang and Yu were not taken to satisfy emotions, but by relieving their own frustrations they brought about peace throughout the world; Jie and Zhou did not intentionally become tyrants, yet by indulging their own desires they neglected all state affairs. When likes and dislikes are expressed, the distinction between order and chaos is made.
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聖人之行，無所合，無所離，譬若鼓，無所與調，無所不比。絲管金石，小大修短有敘，異聲而和；君臣上下，官職有差，殊事而調。夫織者日以進，耕者日以卻，事相反，成功一也。申喜聞乞人之歌而悲，出而視之，其母也。艾陵之戰也，夫差曰：「夷聲陽，句吳其庶乎！」同是聲而取信焉異。有諸情也。故心哀而歌不樂，心樂而哭不哀。夫子曰：「弦則是也，其聲非也。」文者，所以接物也，情系於中而欲發外者也。以文滅情，則失情；以情滅文，則失文。文情理通，則鳳麟極矣。言至德之懷遠也。輸子陽謂其子曰：「良工漸乎矩鑿之中。」矩鑿之中，固無物而不周。聖王以治民，造父以治馬，醫駱以治病。同材而各自取焉。上意而民載，誠中者也。未言而信，弗召而至，或先之也，忣於不己知者，不自知也。矜怛生於不足，華誣生於矜。誠中之人，樂而不忣，如鴞好聲，熊之好經。夫有誰為矜。春女思，秋士悲，而知物化矣。號而哭，嘰而哀，而知聲動矣；容貌顏色，理詘𠈐倨佝，徇知情偽矣。故聖人栗栗乎其內，而至乎至極矣。 |
| | The conduct of a sage adheres to nothing and distances from nothing; it is like a drum, which harmonizes with no particular pitch yet resonates in harmony with all. Silken strings and wind instruments, metal and stone chimes—each is of different size and length, yet arranged in order; they produce varied tones but achieve harmony. Rulers and ministers, superiors and subordinates—all have their ranks and duties assigned with distinctions; though engaged in different affairs, they are coordinated as one. The weaver moves forward day by day, while the plowman moves backward; their actions are opposite, yet their results are one. Shen Xi heard a beggar singing and felt sorrow; he went out to see who it was, and found that it was his mother. During the Battle of Ailing, Fu Chai said: "The voices are harmonious; Gou Wu must be prosperous!" Though the same sound is produced, the trust it gains differs. This depends on one's inner feelings. Therefore, when the heart is sorrowful, even a song sounds sad; when the heart is joyful, even weeping does not convey grief. The Master said: "The strings are correct, but their sound is not." Literature serves to connect with the external world; it expresses inner feelings that seek outward expression. To suppress emotion through literature is to lose one's true feelings; to let emotions dominate literature, on the other hand, is to destroy its form. When literary expression and emotion are in harmony with reason, then one attains the excellence of a phoenix or qilin. This is to speak of the virtue of harboring great aspirations. Shu Ziyang said to his son: "A skilled craftsman gradually refines within the limits of rule and chisel." Within the bounds of rule and chisel, nothing is left unconsidered. A sage ruler governs the people; Zao Fu manages horses; Yiluo treats illness. Though they share the same talent, each applies it according to their own needs. When the ruler's intent is carried out by the people, this is genuine sincerity from within. Before words are spoken, trust is already established; without being summoned, people arrive on their own. Some lead the way ahead, yet remain unaware of themselves—this is a state of not knowing oneself. Vain pride arises from a sense of inadequacy; false embellishment stems from vanity. A person with genuine sincerity finds joy without self-deception, like the owl that loves sound or the bear that delights in patterns. Who among us is free from vanity? In spring, women feel longing; in autumn, men feel sorrow—this is to understand the transformation of things. Crying out in grief, weeping with sorrow, one thus understands how sound stirs emotion; Facial expressions and postures—whether bent or upright, humble or arrogant—reveal the truth of sincerity or deceit. Therefore, a sage is deeply cautious within, thus attaining the highest perfection.
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功名遂成，天也；循理受順，人也。太公望、周公旦，天非為武王造之也；崇侯、惡來，天非為紂生之也；有其世，有其人也。教本乎君子，小人被其澤；利本乎小人，君子享其功。昔東戶季子之世，道路不拾遺，耒耜餘糧宿諸畮首，使君子小人各得其宜也。故一人有慶，兆民賴之。凡高者貴其左，故下之于上曰左之，臣辭也；下者貴其右，故上之於下曰右之，君讓也。故上左遷，則失其所尊也；臣右還，則失其所貴矣。小快害道，斯須害儀。子產騰辭，獄繁而無邪，失諸情者，則塞於辭矣。成國之道，工無偽事，農無遺力，士無隱行，官無失法。譬若設網者，引其綱而萬目開矣。舜、禹不再受命，堯、舜傳大焉，先形乎小也。刑于寡妻，至於兄弟，禪于家國，而天下從風。故戎兵以大知小，人以小知大。君子之道，近而不可以至，卑而不可以登，無載焉而不勝，大而章，遠而隆，知此之道，不可求於人，斯得諸己也。釋己而求諸人，去之遠矣。 |
| | Success in achievement and reputation is Heaven's will; Following principle and accepting circumstances with ease—this is human nature. Taigong Wang and Zhou Gong Dan were not created by Heaven specifically for King Wu; Chong Hou and E Lai were not born by Heaven's design to serve Jie. There are such times, and there are such people. Education originates from the gentleman; the petty person benefits from its influence; Profit arises from the petty person, yet the gentleman reaps its rewards. In the time of Donghu Jizi, people did not pick up lost items on the roads; plows and hoes left surplus grain to rest in the fields. This was because gentlemen and petty persons each found their proper place. Therefore, when one person brings blessings, all the people depend on them. Generally, those of high rank value their left side; thus, to place someone below oneself is called "placing them to the left," a term used by subordinates. Those of lower rank value their right side; thus, when a superior elevates someone below them, it is called "placing them to the right," an act of courtesy by the ruler. Therefore, if one in high rank is demoted to a lower position, they lose what they hold most esteemed; if a subject is elevated beyond their station, they also lose the value of their original status. Momentary pleasures harm the Dao; brief indulgences damage propriety. Zi Chan was eloquent in speech, and though many cases were brought before him, none involved injustice. Those who lost touch with human feelings became trapped by their own words. The way to establish a prosperous state is for artisans to have no false work, farmers to exert no wasted effort, scholars to conceal no virtuous deeds, and officials to commit no legal errors. It is like setting a net: by pulling its main cord, all the meshes open at once. Shun and Yu did not receive their mandate again; Yao and Shun passed on great authority, for they first demonstrated virtue in small matters. By setting an example to his wife, extending it to his brothers, and passing on the mandate within family and state, he led the whole world to follow like the wind. Therefore, in warfare, one understands small details through knowledge of the large; while people understand the great by observing the small. The way of the gentleman is near yet unattainable, humble yet not to be climbed upon. Nothing can bear it without being overwhelmed; it is great and clear, distant yet lofty. To understand this path cannot come from others—it must be found within oneself. To abandon oneself in seeking from others is to move far away from the truth.
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君子者，樂有餘而名不足，小人樂不足而名有餘。觀于有餘不足之相去，昭然遠矣。含而弗吐，在情而不萌者，未之聞也。君子思義而不慮利，小人貪利而不顧義。子曰：「鈞之哭也，曰：『子予奈何兮乘我何』其哀則同，其所以哀則異。」故哀樂之襲人情也深矣。鑿地漂池，非止以勞苦民也。各從其蹠而亂生焉。其載情一也，施人則異矣。故唐、虞日孳孳以致于王，桀、紂日怏怏以致於死，不知後世之譏己也。凡人情，說其所苦即樂，失其所樂則哀。故知生之樂，必知死之哀。有義者不可欺以利，有勇者不可劫以懼，如饑渴者不可欺以虛器也。人多欲虧義，多憂害智，多懼害勇。嫚生乎小人，蠻夷皆能之；善生乎君子，誘然與日月爭光，天下弗能遏奪。故治國樂其所以存，亡國亦樂其所以亡也。金錫不消釋則不流刑，上憂尋不誠則不法民。憂尋不在民，則是絕民之系也。君反本，而民系固也。至德小節備，大節舉。齊桓舉而不密，晉文密而不舉。晉文得之乎閨內，失之乎境外；齊桓失之乎閨內，而得之乎本朝。 |
| | A gentleman finds joy sufficient, yet his reputation may be lacking; a petty person lacks true joy but gains excessive fame. Observing the difference between those with excess and those in lack, the contrast is clearly vast. To contain emotions without expressing them, to hold feelings within yet not let them sprout—such a thing has never been heard of. A gentleman considers righteousness but does not dwell on profit; a petty person seeks profit without regard for righteousness. The Master said: "Jun's weeping was accompanied by the words, 'What can you do to me, O son?' Their sorrow is the same, but the cause of their sorrow differs." Therefore, grief and joy deeply affect human feelings. Dug earth to create floating pools—not merely for the sake of laboring the people. Each follows their own path, and thus disorder arises. Their inner feelings are the same; yet how they act upon others differs. Therefore, Tang and Yu toiled diligently day by day until they achieved kingship; Jie and Zhou grew arrogant daily until their deaths, unaware of the censure they would receive from future generations. Generally speaking, human feelings are such that when one's hardship is relieved, joy follows; but when one loses what brings happiness, sorrow arises. Therefore, to know the joy of life, one must also understand the sorrow of death. One who upholds righteousness cannot be deceived by profit; one who possesses courage cannot be intimidated by threats. It is like a hungry or thirsty person who cannot be tricked with an empty vessel. People, when filled with desires, lose righteousness; overwhelmed by worries, they harm wisdom; burdened by fear, they damage courage. Arrogance arises from petty persons; even the uncivilized and barbarians are capable of it; Virtue arises from gentlemen, shining forth to rival the sun and moon—its brilliance cannot be suppressed or taken away by the world. Therefore, a well-governed state rejoices in what preserves it; a fallen state also finds pleasure in what leads to its downfall. If gold and tin are not melted, they cannot be cast into forms; if a ruler is not genuinely concerned, the people will not follow his example. If concern for the people does not lie with the ruler, then it severs the bond between ruler and subjects. When a ruler returns to the root, the bond with his people becomes firm. Highest virtue ensures small virtues are complete and great virtues are upheld. Duke Huan of Qi was capable but lacked discretion; Duke Wen of Jin was discreet but lacked capability. Duke Wen of Jin gained his position within the palace, yet lost it beyond the borders; Duke Huan of Qi lost power from within the palace but regained it through his own court.
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水下流而廣大，君下臣而聰明。君不與臣爭功，而治道通矣。管夷吾、百里奚經而成之，齊桓、秦穆受而聽之。照惑者，以東為西，惑也；見日而寤矣。衛武侯謂其臣曰：「小子無謂我老而羸我，有過必謁之。」是武侯如弗羸之必得羸。故老而弗舍，通乎存亡之論者也。人無能作也，有能為也；有能為也，而無能成也。人之為，天成之。終身為善，非天不行；終身為不善，非天不亡。故善否，我也；禍福，非我也。故君子順其在己者而已矣。性者，所受於天也；命者，所遭于時也。有其材，不遇其世，天也。太公何力，比干何罪，循性而行指，或害或利。求之有道，得之在命。故君子能為善，而不能必其得福；不忍為非，而未能必免其禍。君，根本也；臣，枝葉也。根本不美，枝葉茂者，未之聞也。有道之世，以人與國；無道之世，以國與人。堯王天下而憂不解，授舜而憂釋。憂而守之，而樂與賢終，不私其利矣。 |
| | Water flows downward and becomes vast; a ruler who humbles himself before his ministers gains wisdom. When a ruler does not contend with his ministers for credit, the path to good governance is clear. Guan Yiwu and Bai Li Xi planned and achieved it; Duke Huan of Qi and Duke Mu of Qin accepted their counsel and followed it. To be deceived is to mistake east for west—that is confusion; to see the sun and awaken from it. Duke Wu of Wei said to his ministers: "Do not think me old and weak, young men; if I make a mistake, you must surely inform me." Thus, Duke Wu, by refusing to be seen as weak, inevitably became strong. Therefore, one who remains active in old age and does not abandon duty understands the discourse on life and death. People do not create abilities themselves; they are capable of achieving things; they may have the ability to act, but lack the capacity to complete their endeavors. What people do is completed by Heaven. To be good all one's life—without the will of Heaven, it cannot succeed; to be evil all one's life—unless Heaven decrees it, destruction will not come. Therefore, being good or bad is up to me; but calamity and fortune are not in my hands. Therefore, a gentleman merely follows what is within his own control. Human nature is what one receives from Heaven; fate is the circumstances one encounters in time. To possess talent but not encounter a suitable era—this is Heaven's will. What power did Tai Gong have? What crime did Bi Gan commit? Acting in accordance with one's nature and following the right path, yet some are harmed while others benefit. To seek something is a matter of method; to obtain it depends on fate. Therefore, a gentleman can do good but cannot be certain of receiving blessings; he may refuse to act wrongly, yet cannot necessarily avoid calamity. The ruler is the root; ministers are the branches and leaves. If the root is not beautiful, yet the branches and leaves flourish—such a thing has never been heard of. In an era guided by the Way, people are entrusted with state affairs; in a lawless age, the state is given over to individuals. Emperor Yao ruled the world yet his worries did not ease; he passed it on to Shun and then his anxieties were released. To worry over governance, yet entrust the joy of rule to a worthy person in the end—this is not keeping benefits for oneself.
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凡萬物有所施之，無小不可；為無所用之，碧瑜糞土也。人之情，於害之中爭取小焉，於利之中爭取大焉。故同味而嗜厚膊者，必其甘之者也；同師而超群者，必其樂之者也。弗甘弗樂，而能為表者，未之聞也。君子時則進，得之以義，何幸之有！不時則退，讓之以義，何不幸之有！故伯夷餓死首陽之下，猶不自悔，棄其所賤，得其所貴也。福之萌也綿綿，禍之生也分分。禍福之始萌微，故民嫚之。唯聖人見其始而知其終。故傳曰：「魯酒薄而邯鄲圍，羊羹不斟而宋國危。」明主之賞罰，非以為己也，以為國也。適於己而無功于國者，不施賞焉；逆于己便於國者，不加罰焉。故楚莊謂共雍曰：「有德者受吾爵祿，有功者受吾田宅。是二者，女無一焉，吾無以與女。」可謂不逾於理乎！其謝之也，猶未之莫與。周政至，殷政善，夏政行。行政善，善未必至也。至至之人，不慕乎行，不慚乎善。含德履道，而上下相樂也，不知其所由然。有國者多矣，而齊桓、晉文獨名；泰山之上有七十壇焉，而三王獨道。君不求諸臣，臣不假之君，修近彌遠，而後世稱其大。不越鄰而成章，而莫能至焉。故孝己之禮可為也，而莫能奪之名也。必不得其所懷也。 |
| | All things have their uses; nothing too small is without value; to be of no use at all is to become as worthless as jade in the dirt. Human nature, when faced with harm, seeks only a small advantage; when confronted with benefit, it strives for the greatest gain. Therefore, among those who share the same taste but prefer thick meat, it is surely the one who finds it sweet; among those with the same teacher yet surpassing others, it must be the one who truly delights in learning. To not find something sweet or enjoyable and yet become a model—such a case has never been heard of. When the time is right, a gentleman advances; to attain success through righteousness—what good fortune could be greater! When the time is not right, he withdraws; to yield in accordance with righteousness—what misfortune could there be! Therefore, Boyi died of starvation beneath the Shouyang Mountains yet did not regret it; he abandoned what was base and attained what was noble. The sprouting of blessings is subtle, the arising of calamities is gradual. When the beginnings of blessings and misfortunes are slight, therefore people neglect them. Only a sage sees their beginning and knows their end. Hence the saying: "The thin wine of Lu led to the siege of Handan; a ladle of meat broth not poured caused the peril of Song State." A wise ruler's rewards and punishments are not for himself, but for the state. If something benefits oneself yet brings no merit to the state, it shall not be rewarded; if something is contrary to one's own interest but beneficial to the state, punishment shall not be added. Therefore, Duke Zhuang of Chu said to Gong Yong: "Those with virtue receive my titles and salaries; those with merit receive my fields and houses. These two things, you possess neither one of them; I have nothing to give you." Can this be said not to conform to reason! His refusal of it was still as if he had received nothing. The Zhou system reached perfection, the Yin (Shang) system was virtuous, and the Xia system was practiced. To govern with virtue is good, but goodness does not necessarily reach perfection. A person of perfect virtue does not yearn for action alone and feels no shame in goodness. He embraces virtue and walks the Dao, and thus ruler and people find joy together, unaware of how it comes to be so. There have been many who ruled states, yet only Duke Huan of Qi and Jin Wen are uniquely renowned; On Mount Tai there were seventy altars, yet only the Three Sovereigns are uniquely recorded. When a ruler does not seek from his ministers and a minister does not rely on the ruler, cultivating what is near to reach afar—only then will later generations praise their greatness. Without transcending one's immediate surroundings can order be achieved; yet few are able to attain this. Therefore, the rites of Xiao Ji may be practiced by others, but none can take away his name. One must not lose what one holds dear in heart.
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義載乎宜之謂君子，宜遺乎義之謂小人。通智得而不勞，其次勞而不病，其下病而不勞。古人味而弗貪也，今人貪而弗味。歌之修其音也，音之不足於其美者也。金石絲竹，助而奏之，猶未足以至於極也。人能尊道行義，喜怒取予，欲如草之從風。召公桑蠶耕種之時，馳獄出拘，使百姓皆得反業修職。文王辭千里之地，而請去炮烙之刑。故聖人之舉事也，進退不失時，若夏就絺綌，上車授綏之謂也。老子學商容，見舌而知守柔矣；列子學壺子，觀景柱而知持後矣。故聖人不為物先，而常制之，其類若積薪樵，後者在上。人以義愛，以黨群，以群強。是故德之所施者博，則威之所行者遠；義之所加者淺，則武之所制者小矣。鐸以聲自毀，膏濁以明自鑠，虎豹之文來射，猿狖之捷來措。故子路以勇死，萇弘以智困。能以智知，而未能以智不知也。故行險者不得履繩，出林者不得直道，夜行瞑目而前其手，事有所至，而明有所害。人能貫冥冥入於昭昭，可與言至矣。鵲巢知風之所起，獺穴知水之高下，暉目知晏，陰諧知雨，為是謂人智不如鳥獸，則不然。故通於一伎，察於一辭，可與曲說，未可與廣應也。甯戚擊牛角而歌，桓公舉以大政；雍門子以哭見孟嘗君，涕流沾纓。歌哭，眾人之所能為也，一發聲，入人耳，感人心，情之至者也。故唐、虞之法可效也。其諭人心，不可及也。簡公以懦殺，子陽以猛劫，皆不得其道者也。故歌而不比於律者，其清濁一也；繩之外與繩之內，皆失直者也。紂為象箸而箕子嘰，魯以偶人葬而孔子歎，見所始則知所終。故水出於山，入於海；稼生乎野，而藏乎倉。聖人見其所生，則知其所歸矣。 |
| | To bear righteousness according to appropriateness is the gentleman; to abandon appropriateness for righteousness is the petty person. The most enlightened attain success without effort; next are those who labor but do not suffer hardship; the lowest suffer hardship yet achieve nothing through effortless action. Ancients savored things without greed, while modern people are greedy and fail to savor them. To refine the melody of a song is not enough to capture its beauty fully. Even with metal, stone, silk, and bamboo instruments aiding in performance, it still falls short of reaching the ultimate. If a person can revere the Dao and act with righteousness, then his joys and angers, his taking and giving—his desires will follow as grass follows the wind. Zhao Gong, during the time of mulberry planting and silkworm rearing, as well as farming and sowing, would hasten to release prisoners from confinement so that all the people could return to their occupations and duties. King Wen declined a territory of a thousand li in size, yet requested the removal of the punishment of fire branding. Therefore, when a sage undertakes actions, his advances and retreats do not miss the right time; it is like seeking fine summer clothing in summer or assisting an elder onto a carriage with a 绥 rope. Laozi studied under Shang Rong, observed the tongue and thus understood the principle of preserving softness; Liezi studied under Huzi, observed a column in shadow and light, and thereby learned to hold back. Therefore, sages do not lead the way before things arise, but always govern them when they come—just as in stacking firewood, where what comes later ends up on top. People are united by righteousness and love, gathered into factions, and through unity they grow strong. Therefore, where virtue is widely bestowed, the reach of authority extends far; where righteousness is shallowly applied, the power of military force is limited. A bell destroys itself through its sound; lamp oil burns away in the light. Tigers and leopards, with their beautiful patterns, invite arrows; macaques, swift of movement, invite capture. Therefore, Zilu died because of his bravery, and Chang Hong was trapped by his wisdom. One may know through wisdom, but cannot yet know the limits of one's ignorance through wisdom. Therefore, those who take risks cannot follow the straight line; those who leave the forest cannot walk a direct path. To walk at night with closed eyes and outstretched hands—some things may be reached, but clarity is inevitably harmed. A person who can penetrate darkness and enter into brightness may truly be spoken to about the ultimate truths. Magpies know where the wind arises from their nests; otters in burrows sense water levels. The bright eye knows clear weather, and the harmonious shade foretells rain. To say that human wisdom is inferior to that of birds and beasts would be incorrect. Therefore, one who understands a single skill or grasps a single argument may engage in narrow discourse, but cannot yet respond broadly. Ning Qi struck the ox horn and sang; Duke Huan of Qi appointed him to major state affairs; Yongmen Zi wept before Lord Mengchang, tears streaming down his collar. Singing and weeping—these are things even ordinary people can do; yet a single note, entering the ear, touching the heart, is the utmost expression of feeling. Therefore, the laws of Tang and Yu may be emulated. Their ability to move people's hearts is beyond reach. Jian Gong was killed because of weakness; Zi Yang was seized by force—both failed to follow the right path. Therefore, a song that does not conform to pitch standards is indistinct in its clarity or muddiness; what lies outside the plumb line and what lies within it are both deviations from straightness. When King Zhou made ivory chopsticks, Ji Zi wept; when the State of Lu buried double figures in tombs, Confucius sighed. To see the beginning is to know the end. Therefore, water flows from the mountains into the sea; crops grow in the fields yet are stored in granaries. A sage, seeing where something originates, knows where it will return.
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水濁者魚噞，令苛者民亂。城峭者必崩，岸青者必陀。故商鞅立法而支解，吳起刻削而車裂。治國譬若張瑟，大絃絚，則小絃絕矣。故急轡數策者，非千里之御也。有聲之聲，不過百里；無聲之聲，施于四海。是故祿過其功者損，名過其實者蔽。情行合而名副之，禍福不虛至矣。身有醜夢，不勝正行；國有妖祥，不勝善政。是故前有軒冕之賞，不可以無功取也；後有斧鉞之禁，不可以無罪蒙也。素修正者，弗離道也。君子不謂小善不足為也而舍之，小善積而為大善；不謂小不善為無傷也而為之，小不善積而為大不善。是故積羽沈舟，群輕折軸。故君子禁于微。壹快不足以成善，積快而為德；壹恨不足以成非，積恨而成怨。故三代之稱，千歲之積譽也；桀、紂之謗，千歲之積毀也。 |
| | Muddy water causes fish to leap; harsh decrees cause the people to fall into chaos. Steep walls are bound to collapse, and steep riverbanks will surely erode. Therefore, Shang Yang, who established laws, was dismembered; Wu Qi, who imposed harsh reforms, was torn apart by chariots. To govern a state is like tuning a se zither: if the main strings are too taut, then the smaller ones will break. Therefore, one who constantly tightens the reins and lashes the horse is not a master of driving a thousand-li journey. A sound that can be heard does not travel beyond a hundred li; a silent influence spreads across the four seas. Therefore, when emoluments exceed one's merit, they bring harm; when fame exceeds reality, it brings obscurity. When inner sincerity and conduct align with reputation, blessings or misfortunes will not come without cause. If one's body is plagued by foul dreams, it cannot overcome upright conduct; if a state experiences ominous omens, they cannot overcome good governance. Therefore, even though there are rewards of chariots and ceremonial hats in front, one cannot obtain them without merit; behind there is the prohibition of axes and halberds, which cannot be imposed on an innocent person. One who consistently cultivates virtue does not deviate from the Dao. A junzi (gentleman) does not consider small good deeds as insufficient to act upon and thus abandon them, for accumulated small virtues become great virtue; he does not consider minor evils as harmless and commit them, since accumulated minor evils become great evil. Therefore, the accumulation of feathers can sink a boat, and an accumulation of light weights can break an axle. Thus, a junzi (gentleman) prohibits things at their earliest signs. A single moment of joy is insufficient to cultivate virtue; accumulated joys become moral excellence; a single grudge is not enough to constitute wrongdoing, but accumulated grievances lead to resentment. Therefore, the reputation of the Three Dynasties was a thousand years' accumulation of praise; the condemnation of Jie and Zhou was a thousand years' accumulation of censure.
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天有四時，人有四用。何謂四用？視而形之，莫明於目；聽而精之，莫聰於耳；重而閉之，莫固於口；含而藏之，莫深於心。目見其形，耳聽其聲，口言其誠，而心致之精，則萬物之化鹹有極矣。地以德廣，君以德尊，上也；地以義廣，君以義尊，次也；地以強廣，君以強尊，下也。故粹者王，駁者霸，無一焉者亡。昔二皇鳳皇至於庭，三代至乎門，周室至乎澤。德彌粗，所至彌遠；德彌精，所至彌近。君子誠仁，施亦仁，不施亦仁；小人誠不仁，施亦不仁，不施亦不仁。善之由我，與其由人若，仁德之盛者也，故情勝欲者昌，欲勝情者亡。欲知天道，察其數；欲行地道，物其樹；欲知人道，從其欲。勿驚勿駭，萬物將自理；勿撓勿攖，萬物將自清。 |
| | Heaven has four seasons; humans have four functions. What are the four functions? Observing and forming images, none is clearer than the eyes; listening and discerning, none is more acute than the ears; weighing and sealing it away, nothing is more solid than the mouth; containing and concealing it, none is deeper than the heart. When the eyes perceive form, the ears hear sound, the mouth speaks truth, and the heart attains refinement, then all transformations of things will have their ultimate order. The earth gains breadth through virtue; a ruler gains respect through virtue—this is the highest state; the earth gains breadth through righteousness, and a ruler gains respect through righteousness—this is secondary; the earth expands through strength, and the ruler is respected through strength—this is the lowest. Therefore, those with pure virtue become kings; those with mixed virtues become hegemons; and those without any of these will perish. In the past, during the time of the Two Huangs, phoenixes came to the court; in the Three Dynasties, they arrived at the gates; and in the Zhou dynasty, they reached the marshlands. The coarser the virtue, the farther its reach; the more refined the virtue, the closer its reach. A junzi (gentleman), being truly benevolent, acts with benevolence; whether he acts or not, it is still benevolence; a xiaoren (small person), being truly unkind, acts with unkindness; whether he acts or does not act, it is still unkindness. Virtue arising from oneself is as if it arises from others—this is the height of benevolence and virtue. Therefore, he who overcomes desire with sentiment prospers; he who allows desire to overcome sentiment perishes. To know the Dao of Heaven, observe its patterns; to practice the way of Earth, understand its growth; To know the human Dao, follow their desires. Do not startle or alarm; all things will regulate themselves; do not disturb or interfere; all things will become clear by themselves.
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察一曲者，不可與言化；審一時者，不可與言大。日不知夜，月不知晝，日月為明而弗能兼也，唯天地能函之。能包天地，曰唯無形者也。驕溢之君無忠臣，口慧之人無必信。交拱之木，無把之枝；尋常之溝，無吞舟之魚。根淺則末短，本傷則枝枯。福生於無為，患生於多欲，害生於弗備，穢生於弗耨。聖人為善若恐不及，備禍若恐不免。蒙塵而欲毋眯，涉水而欲無濡，不可得也。是故知己者不怨人，知命者不怨天。福由己發，禍由己生。 |
| | One who only examines a single aspect cannot be spoken to about transformation; one who only considers one moment cannot be spoken to of the great. The sun does not know night, and the moon does not know day; though both are luminous, neither can encompass both. Only Heaven and Earth can contain them all. To be able to embrace Heaven and Earth is said to belong only to the formless. A conceited ruler has no loyal ministers; a verbally clever person lacks unwavering trustworthiness. Trees with interlocked arms have branches that cannot be grasped; an ordinary ditch holds no fish large enough to swallow a boat. Shallow roots mean short branches; injury to the root causes withering of the boughs. Blessings arise from non-action, misfortunes arise from excessive desires, harm arises from lack of preparation, and blight arises from neglecting cultivation. A sage does good as if fearing he may not reach it in time; prepares for misfortune as if fearing it cannot be avoided. To walk through dust and yet wish to avoid having one's eyes irritated, or to cross water and yet desire not to get wet—this is impossible. Therefore, he who knows himself does not blame others; he who understands fate does not blame Heaven. Blessings arise from oneself; misfortunes are born of oneself.
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聖人不求譽，不辟誹，正身直行，眾邪自息。今釋正而追曲，倍是而從眾，是與俗儷走，而內無繩，故聖人反己而弗由也。道之有篇章形埒者，非至者也。嘗之而無味，視之而無形，不可傳於人。大戟去水，亭曆愈張，用之不節，乃反為病。物多類之而非，唯聖人知其微。善御者不忘其馬，善射者不忘其弩，善為人上者不忘其下。誠能愛而利之，天下可從也。弗愛弗利，親子叛父。天下有至貴而非勢位也，有至富而非金玉也，有至壽而非千歲也。原心反性，則貴矣；適情知足，則富矣；明死生之分，則壽矣。言無常是，行無常宜者，小人也；察于一事，通於一伎者，中人也；兼覆蓋而並有之，度伎能而裁使之者，聖人也。 |
| | A sage does not seek praise, nor avoid censure; by upholding virtue and walking uprightly, all evil naturally ceases. Nowadays, to abandon the straight path and pursue crookedness, to forsake what is right and follow the crowd—this is running alongside vulgar trends without inner standards. Therefore, a sage turns inward and does not follow such paths. The Dao that has chapters, forms, or boundaries is not the ultimate Dao. Tasting it yields no flavor; seeing it reveals no form—it cannot be transmitted to others. Great Ji removes water, Tingli promotes expansion—yet if used without restraint, they become harmful. Many things resemble their kind but are not genuine; only a sage understands the subtle distinctions. A good charioteer does not forget his horse, a skilled archer does not forget his crossbow, and one who is good at being in leadership does not forget those beneath him. If one can genuinely love and benefit the people, all under Heaven will follow. Without love or benefit, even a son may rebel against his father. Under Heaven there is the utmost nobility that is not power or rank, the utmost wealth that is not gold or jade, and the utmost longevity that is not a thousand years. To return to one's original mind and nature brings true nobility; to regulate emotions and know contentment brings true wealth; understanding the distinction between life and death brings true longevity. One whose words have no constant truth, and actions no consistent appropriateness, is a small person; one who understands one matter well and is skilled in one craft is an average person; he who encompasses all, possesses them together, measures skills and abilities to use them appropriately is a sage.
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