| | 齐俗训: |
率性而行谓之道，得其天性谓之德。性失然后贵仁，道失然后贵义。是故仁义立而道德迁矣，礼乐饰则纯朴散矣，是非形则百姓眩矣，珠玉尊则天下争矣。凡此四者，衰世之造也，末世之用也。 |
| | Acting according to one's nature is called Dao (the Way); attaining one's innate nature is called De (Virtue). When human nature is lost, benevolence becomes valued; when the Dao is lost, righteousness becomes valued. Therefore, when benevolence and righteousness are established, the Dao and De (Virtue) have already changed; when rites and music become ornamental, simplicity and sincerity disperse; when distinctions of right and wrong emerge, the people become confused; when pearls and jade are esteemed, contention spreads throughout the world. All these four things are creations of a declining age, practices of the final era.
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| | 齐俗训: |
夫礼者，所以别尊卑，异贵贱；义者，所以合君臣、父子、兄弟、夫妻、朋友之际也。今世之为礼者，恭敬而忮；为义者，布施而德。君臣以相非，骨肉以生怨，则失礼义之本也。故构而多责。夫水积则生相食之鱼，圭积则生自肉之兽，礼义饰则生伪匿之本。夫吹灰而欲无眯，涉水而欲无濡，不可得也。古者，民童蒙不知东西，貌不羡乎情，而言不溢乎行。其衣致暖而无文，其兵戈铢而无刃，其歌乐而无转，其哭哀而无声。凿井而饮，耕田而食。无所施其美，亦不求得。亲戚不相毁誉，朋友不相怨德。及至礼义之生，货财之贵，而诈伪萌兴，非誉相纷，怨德并行。于是乃有曾参、孝己之美，而生盗跖、庄蹻之邪。故有大路龙旌，羽盖垂緌，结驷连骑，则必有穿窬拊楗，抽箕逾备之奸；有诡文繁绣，弱緆罗纨，必有菅屩跐踦，短褐不完者。故高下之相倾也，短修之相形也，亦明矣。 |
| | Rites exist to distinguish between superiors and inferiors, and to differentiate nobility from lowliness; Righteousness is what unifies the relationships between ruler and subject, father and son, elder and younger brothers, husband and wife, and friends. Nowadays, those who practice rites are respectful yet resentful; those who practice righteousness give generously but do so to gain merit. When ruler and subject criticize each other, and family members harbor resentment toward one another, this is the loss of the fundamental purpose of rites and righteousness. Therefore, conflicts arise and blame accumulates. When water accumulates, it breeds fish that eat one another; when jade blocks accumulate, they give rise to beasts that devour their own flesh; when rites and righteousness become ornamental, the root of deceit and concealment is born. To blow dust yet wish not to have one's eyes irritated, or to wade through water yet desire not to get wet—this is impossible. In ancient times, the people were naive and did not know east from west; their appearances showed no envy for emotions, and their words did not exceed their actions. Their clothing was sufficient for warmth but without ornamentation; their weapons were blunt and lacked sharp edges; their songs were joyful yet unvaried in melody; their weeping expressed sorrow yet made no sound. They dug wells for drinking water and tilled the fields for food. There was no opportunity to display their virtues, nor did they seek gain. Relatives did not slander or praise one another; friends did not resent or show gratitude toward each other. Only when rites and righteousness arose, and wealth became valued, did deceit and falsehood begin to flourish; false accusations and praises multiplied, and resentment and gratitude coexisted. At that time there arose the virtues of Zeng Can and Xiao Ji, yet also sprang forth the wickedness of Daizhi and Zhuang Qiao. Therefore, where there are grand processions with dragon banners and feathered canopies trailing tassels, carriages drawn by four horses linked together in procession—there must also be the cunning of thieves who dig through walls or force locks open, and those who steal from granaries while evading precautions. Where there are elaborate writings and richly embroidered garments, fine silk and gauze—there must also be those who wear coarse straw sandals with uneven soles and patched-up short coats. Thus, the mutual inclination between high and low, the contrast between short and long, is also evident.
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| | 齐俗训: |
夫虾蟆为鹑，水虿为𧐟莣，皆生非其类，唯圣人知其化。夫胡人见黂，不知其可以为布也；越人见毳，不知其可以为旃也。故不通于物者，难与言化。 |
| | The toad becomes a quail, the water scorpion becomes a kind of aquatic plant; all these are transformations into forms not their own. Only a sage understands such changes. The people from the north see hemp, yet do not know it can be made into cloth; the Yue people see downy feathers, yet do not know they can be woven into felt. Therefore, those who do not understand things cannot engage in discussions about transformation.
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| | 齐俗训: |
昔太公望、周公旦受封而相见。太公问周公曰：“何以治鲁？”周公曰：“尊尊亲亲。”太公曰：“鲁从此弱矣。”周公问太公曰：“何以治齐？”太公曰：“举贤而上功。”周公曰：“后世必有劫杀之君。”其后，齐日以大，至于霸，二十四世而田氏代之；鲁日以削，至三十二世而亡。故《》曰：“”圣人之见终始微言。故糟丘生乎象箸，炮烙生乎热斗。子路撜溺而受牛谢。孔子曰：“鲁国必好救人于患。”子赣赎人，而不受金于府，孔子曰：“鲁国不复赎人矣。”子路受而劝德，子赣让而止善。孔子之明，以小知大，以近知远，通于论者也。 |
| | In the past, Tai Gongwang and Zhou Gongdan received their fiefs and met with each other. Tai Gong asked Duke of Zhou: "How should you govern Lu?" Duke of Zhou said, "Honor those who are to be honored and love those who are to be loved." Tai Gong said, "From this, Lu will become weak." Duke of Zhou asked Tai Gong: "How should you govern Qi?" Tai Gong said, "Promote the virtuous and honor those who achieve merit." Duke of Zhou said: "In later generations there will certainly be tyrannical rulers who commit murder." Later, Qi grew stronger day by day until it became a hegemon; after twenty-four generations, the Tian clan replaced it; Lu gradually declined and was reduced in territory, lasting thirty-two generations before perishing. Hence the Yijing says: "Treading on frost—solid ice is coming." This is how a sage perceives the subtle words about beginnings and endings. Therefore, the wine mounds arise from ivory chopsticks; the punishment of cauldrons arises from heated combat. Zilu saved a drowning man and received an ox as a token of gratitude. Confucius said: "The people of Lu must certainly enjoy rescuing others from distress." Zigan redeemed a person but did not accept money from the government. Confucius said: "The people of Lu will no longer redeem others." Zilu accepted [the reward] and thus encouraged virtue, while Zigan declined it and thereby discouraged good deeds. Confucius's wisdom enabled him to infer the great from the small, and the distant from the near; he was a person who understood reasoning thoroughly.
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| | 齐俗训: |
由此观之，廉有所在，而不可公行也。故行齐于俗，可随也；事周于能，易为也。矜伪以惑世，伉行以违众，圣人不以为民俗。广厦阔屋，连闼通房，人之所安也；鸟入之而忧。高山险阻，深林丛薄，虎豹之所乐也；人入之而畏。川谷通原，积水重泉，鼋鼍之所便也；人入之而死。咸池、承云，九韶、六英，人之所乐也；鸟兽闻之而惊。深溪峭岸，峻木寻枝，猿狖之所乐也；人上之而栗。形殊性诡，所以为乐者，乃所以为哀；所以为安者，乃所以为危也。乃至天地之所覆载，日月之所昭誋，使各便其性，安其居，处其宜，为其能。故愚者有所修，智者有所不足。柱不可以摘齿，筐不可以持屋，马不可以服重，牛不可以追速，铅不可以为刀，铜不可以为弩，铁不可以为舟，木不可以为釜。各用之于其所适，施之于其所宜，即万物一齐，而无由相过。夫明镜便于照形，其于以函食，不如箪；牺牛粹毛，宜于庙牲，其于以致雨，不若黑蜧。 |
| | From this we see that integrity has its place but cannot be universally practiced. Therefore, to act in accordance with the customs of society is something one can follow; to entrust affairs to those who are capable makes things easy to accomplish. To pretend virtue in order to deceive the world, or to behave defiantly against the majority—sages do not regard such conduct as a model for folk customs. Spacious halls and wide houses, with connecting doors and open rooms—are what people find comfortable; birds entering them would feel anxious. High mountains and perilous terrain, dense forests and thick undergrowth—are what tigers and leopards enjoy; humans entering them would feel fear. Rivers and valleys flowing through the plains, with accumulated water and deep springs—are what soft-shelled turtles and crocodiles find convenient; humans entering them would die. Xianchi, Chengyun, Jiushao, and Liuying—are music that people enjoy; birds and beasts hearing it would be startled. Deep ravines with steep banks, tall trees with long branches—are what gibbons and macaques enjoy; humans climbing them would tremble. Different forms and strange natures—what brings joy to one being may bring sorrow to another; what provides safety for one may be the source of danger for another. Even as to what is covered and borne by heaven and earth, illuminated by the sun and moon—each thing finds convenience in its nature, peace in its dwelling, suitability in its environment, and fulfills its capacity. Therefore, even fools have something to cultivate, while the wise may still lack something. A pillar cannot be used as a toothpick, a basket cannot hold a house, a horse cannot bear heavy loads, a cow cannot run swiftly, lead cannot make a knife, copper cannot make a crossbow, iron cannot build a boat, and wood cannot serve as a cauldron. When each thing is used in accordance with its suitability, applied where it fits best—then all things become one and the same, and none can surpass another. A clear mirror is convenient for reflecting one's form; but when it comes to holding food, it is no match for a bamboo basket; a sacrificial ox with pure white hair is suitable as an offering in the ancestral temple, but when it comes to summoning rain, it cannot rival a black turtle.
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| | 齐俗训: |
由此观之，物无贵贱。因其所贵而贵之，物无不贵也；因其所贱而贱之，物无不贱也。夫玉璞不厌厚，角䚩不厌薄，漆不厌黑，粉不厌白。此四者相反也，所急则均，其用一也。今之裘与蓑，孰急？见雨则裘不用，升堂则蓑不御，此代为常者也。譬若舟、车、楯、肆、穷庐，故有所宜也。故老子曰“不上贤”者，言不致鱼于木，沉鸟于渊。故尧之治天下也，舜为司徒，契为司马，禹为司空，后稷为大田师，奚仲为工。其导万民也，水处者渔，山处者木，谷处者牧，陆处者农。地宜其事，事宜其械，械宜其用，用宜其人，泽皋织网，陵阪耕田，得以所有易所无，以所工易所拙。是故离叛者寡，而听从者众。譬若播棋丸于地，员者走泽，方者处高，各从其所安，夫有何上下焉？若风之遇箫，忽然感之，各以清浊应矣。夫猿狖得茂木，不舍而穴，狟貉得埵防，弗去而缘。物莫避其所利，而就其所害。是故邻国相望，鸡狗之音相闻，而足迹不接诸侯之境，车轨不结千里之外者，皆各得其所安。 |
| | From this we see that things have no inherent value of high or low. If one values what is suitable for its use, then nothing is not valuable; if one deems something lowly because it does not fit a particular purpose, then nothing is not lowly. A jade rough is never too thick; horn tools are never too thin; lacquer is never too black, and powder is never too white. These four things seem opposite, yet in their urgency they are equal, and their use is the same. Now, between a fur coat and a rain cape, which is more urgent? When it rains, the fur coat is not used; when entering an indoor hall, the rain cape is unnecessary—these are customary substitutions. It is like boats, carts, shields, stalls, and huts at dead ends; each has its appropriate use. Therefore Laozi said "do not exalt the virtuous"—meaning one should not force fish to climb trees or cause diving birds to sink into deep waters. Therefore, when Yao ruled the world, Shun was made Minister of Education, Xie was Minister of War, Yu was Minister of Works, Houji was Grand Agricultural Officer, and Xi Zhong was Minister of Engineering. In guiding the ten thousand people, those living by water fished; those in mountainous areas gathered timber; those near valleys herded livestock; and those on dry land farmed. The land suited the tasks; the tasks suited the tools; the tools suited their use; and the use suited the people. In marshy lowlands, nets were woven; on hillsides, fields were tilled. People exchanged what they had for what they lacked, and traded their skills for those in which they were unskilled. Therefore, few rebelled or defected, while many obeyed and followed. It is like scattering round and square game pieces on the ground: the round ones roll into low-lying areas, while the square ones remain on high ground—each follows what suits its nature. In this way, how can there be distinctions of superiority or inferiority? Like the wind encountering a xiao flute—it suddenly stirs it, and each note responds with its own clarity or depth. Gibbons find luxuriant trees and do not leave to dig burrows; badgers and hares find a mound or shelter, and do not depart but climb it. No thing avoids what is beneficial for itself and seeks out what is harmful. Therefore, neighboring states could see each other and hear the sounds of chickens and dogs, yet no footprints crossed into another ruler's territory, nor did chariot tracks extend for a thousand miles—this was because all had found what suited their peace.
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| | 齐俗训: |
故乱国若盛，治国若虚，亡国若不足，存国若有馀。虚者，非无人也，皆守其职也；盛者，非多人也，皆徼于末也；有馀者，非多财也，欲节事寡也；不足者，非无货也，民躁而费多也。故先王之法籍，非所作也，其所因也。其禁诛，非所为也，其所守也。凡以物治物者不以物，以睦；治睦者不以睦，以人；治人者不以人，以君；治君者不以君，以欲；治欲者不以欲，以性；治性者不于性，以德；治德者不以德，以道。原人之性，芜濊不得清明者，物或堁之也。羌、氐、翟，婴儿生皆同声，及其长也，虽重象狄騠，不能通其言，教俗殊也。今三月婴儿，生而徙国，则不能知其故俗。由此观之，衣服礼俗者，非人之性也，所受于外也。 |
| | Therefore, in a chaotic state things appear abundant; in a well-governed state they seem sparse; in a doomed state there is an air of insufficiency; while in a surviving state there appears to be more than enough. What seems "sparse" does not mean the people are absent, but that all abide by their duties; what appears "abundant" is not due to a large population, but because all chase after trivialities and superficial gains; what seems "more than enough" does not mean great wealth, but that desires are restrained and affairs are few; what appears "insufficient" is not due to lack of goods, but because the people are restless and wasteful. Therefore, the laws and records of former kings were not created arbitrarily, but followed what was already in place. Their prohibitions and punishments were not imposed capriciously, but to uphold what must be preserved. Whoever governs things with external means does so without relying on those very things, but through harmony; who governs harmony does not rely solely on harmony, but on people; who governs people does not rely only on the people, but on the ruler; who governs the ruler does not rely solely on the ruler, but on desires; who governs desires does not rely only on desires, but on nature; who governs nature does not act solely through nature, but through virtue; who governs virtue does not rely only on virtue, but on the Dao. The nature of human beings, originally muddled and unable to attain clarity, is sometimes clouded by external things. The Qiang, Di, and Zhi peoples—when infants are born they all cry in the same way. But as they grow up, even if one is raised by a mother from another ethnic group, he cannot understand their language; this is due to differences in education and customs. Now consider an infant three months old: if moved to another country at birth, he will not know the original customs of his homeland. From this we can see that clothing, etiquette, and customs are not inherent to human nature; they are acquired from the outside.
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| | 齐俗训: |
夫竹之性浮，残以为牒，束而投之水则沉，失其体也；金之性沉，托之于舟上则浮，势有所支也。夫素之质白，染之以涅则黑；缣之性黄，染之以丹则赤。人之性无邪，久湛于俗则易，易而忘本，合于若性。故日月欲明，浮云盖之，河水欲清，沙石濊之。人性欲平，嗜欲害之，惟圣人能遗物而反己。夫乘舟而惑者，不知东西，见斗极则寤矣。夫性，亦人之斗极也。有以自见也，则不失物之情；无以自见，则动而惑营。譬若陇西之游，愈躁愈沉。孔子谓颜回曰：“吾服汝也忘，而汝服于我也亦忘。虽然，汝虽忘乎吾，犹有不忘者存。”孔子知其本也。夫纵欲而失性，动未尝正也，以治身则危，以治国则乱，以入军则破。是故不闻道者，无以反性。故古之圣王，能得诸己，故令行禁止，名传后世，德施四海。是故凡将举事，必先平意清神；神清意平，物乃可正。若玺之抑埴，正与之正，倾与之倾。故尧之举舜也，决之于目；桓公之取甯戚也，断之于耳而已矣。为是释术数而任耳目，其乱必甚矣。 |
| | The nature of bamboo is buoyant, but if it is cut into slips and bound together before being thrown into water, it will sink—this is because its natural state has been lost; the nature of metal is to sink, yet if placed on a boat it floats—because the situation provides support. The natural quality of plain silk is white; when dyed with black ink, it becomes black; the nature of raw hemp cloth is yellow; if dyed with cinnabar, it turns red. Human nature is originally not evil; but prolonged immersion in customs can change it. When this happens, one forgets the original nature and aligns with external influences as if they were inherent. Therefore, although the sun and moon desire to shine clearly, floating clouds cover them; though the Yellow River desires to be clear, silt and stones cloud it. Human nature desires tranquility, but desires harm it. Only a sage can abandon external things and return to oneself. One who is lost while sailing on a boat does not know east from west, but upon seeing the North Star, he awakens and finds his way. Nature is also the guiding star for human beings. If one has a means to see oneself clearly, then he will not lose sight of the true nature of things; if one lacks such self-awareness, his actions will be confused and aimless. It is like traveling in Longxi: the more restless one becomes, the deeper he sinks. Confucius said to Yan Hui, "I have forgotten that I am teaching you, and you have also forgotten that you are learning from me. "Even so, although you may forget about me, there is still something within you that remains unforgotten." Confucius understood its fundamental nature. To indulge desires and lose one's nature, to act without ever being upright—such behavior endangers the self when applied to personal cultivation, brings chaos to a state when used in governance, and leads to defeat when employed in military affairs. Therefore, those who have not heard of the Dao cannot return to their nature. Hence, ancient sage kings, who could attain virtue within themselves, were able to enforce orders and prohibit wrongdoing. Their names were passed down through later generations, and their virtue was extended across the four seas. Therefore, whenever one is about to undertake any endeavor, he must first calm his mind and purify his spirit; only when the spirit is clear and the will is tranquil can things be properly ordered. It is like a seal pressing into clay: if it is upright, the imprint becomes upright; if it tilts, the impression also tilts. Therefore, when Yao appointed Shun, he decided based on his own observation; when Duke Huan of Qi selected Ning Qi, he made the decision solely through what he heard. To abandon methods and calculations in favor of relying only on sight and hearing will surely lead to great disorder.
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| | 齐俗训: |
夫耳目之可以断也，反情性也；听失于诽誉，而目淫于采色，而欲得事正，则难矣。夫载哀者闻歌声而泣，载乐者见哭者而笑。哀可乐者，笑可哀者，载使然也。是故贵虚。 |
| | Relying solely on ears and eyes for judgment goes against human nature; the ear is misled by slander or praise, the eye is dazzled by colors, and yet one desires to obtain correct understanding of affairs—this will be difficult indeed. One who carries sorrow hears a song and weeps; one who is joyful sees someone crying and laughs. Sorrow can become joy, laughter can turn to grief—this depends on the circumstances that cause it. Therefore, emptiness is valued.
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故水激则波兴，气乱则智昏；智昏不可以为政，波水不可以为平。故圣王执一而勿失，万物之情既矣，四夷九州岛服矣。夫一者至贵，无适于天下，圣人托于无适，故民命系矣。 |
| | Thus, when water is agitated, waves arise; when the breath is disturbed, wisdom becomes clouded; when wisdom is clouded, one cannot govern properly; and turbulent water cannot be used to determine levelness. Therefore, sage kings held fast to the One without deviation. When they understood the nature of all things, the four barbarian regions and the nine provinces would submit. The One is most precious; it has no preference in the world. The sage entrusts himself to this impartiality, and thus the people's fate depends on him.
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为仁者必以哀乐论之，为义者必以取予明之。目所见不过十里，而欲遍照海内之民，哀乐弗能给也。无天下之委财，而欲遍瞻万民，利不能足也。且喜怒哀乐，有感而自然者也。故哭之发于口，涕之出于目，此皆愤于中而形于外者也。譬若水之下流，烟之上寻也。夫有孰推之者！故强哭者虽病不哀。强亲者虽笑不和。情发于中而声应于外，故厘负羁之壶餐，愈于晋献公之垂棘；赵宣孟之束脯，贤于智伯之大锺。故礼丰不足以效爱，而诚心可以怀远。 |
| | Those who practice benevolence must judge by sorrow and joy; those who uphold righteousness must clarify matters through giving and taking. The eye can see no farther than ten li, yet to wish to illuminate all the people within the seas—sorrow and joy cannot possibly suffice. Without the wealth of the world, yet wishing to provide for all the people—benefits cannot be sufficient. Moreover, joy, anger, sorrow, and happiness are natural responses that arise from external influences. Therefore, weeping from the mouth, tears flowing from the eyes—these are all manifestations of inner agitation expressed outwardly. It is like water flowing downward or smoke rising upward. Who could possibly force it otherwise! Therefore, one who forces himself to weep may appear ill but not truly sorrowful. One who feigns affectionate behavior may smile, yet it is not harmonious. Emotion arises from within and manifests as sound outwardly; thus, the sorrow of Li Fu Ji over his meal surpasses that of Duke Xian of Jin at Chuiji; Zhao Xuanmeng's offering of dried meat is more virtuous than Zhibo's grand bells. Therefore, lavish rituals are insufficient to demonstrate love; only sincerity can win the hearts of distant people.
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| | 齐俗训: |
故公西华之养亲也，若与朋友处；曾参之养亲也，若事严主烈君；其于养，一也。故胡人弹骨，越人契臂，中国歃血也。所由各异，其于信，一也。三苗髽首，羌人括领，中国冠笄，越人劗鬋，其于服，一也。帝颛顼之法，妇人不辟男子于路者，拂之于四达之衢。今之国都，男女切踦，肩摩于道，其于俗，一也。故四夷之礼不同，皆尊其主而爱其亲，敬其兄；猃狁之俗相反，皆慈其子而严其上。夫鸟飞成行，兽处成群，有孰教之！ |
| | Thus, Gong Xihua's care for his parents was like being with friends; Zeng Shen's care for his parents resembled serving a strict ruler or a stern sovereign. In terms of filial support, they were the same. Therefore, the Hu people pierce bones, the Yue people cut their arms, and the Chinese sip blood—these are all expressions of oaths. Though the methods differ, in terms of faithfulness, they are the same. The Sanmiao people wear their hair in topknots, the Qiang tie around their necks, the Chinese use hats and hairpins, and the Yue shave their heads—though these practices differ, they are all forms of clothing. The law of Emperor Zhuanxu stated that if a woman did not yield to a man on the road, she would be punished in the central crossroads. In today's capital cities, men and women walk closely together, their shoulders brushing on the roads—this is also a matter of custom. Therefore, though the rites of the four barbarian regions differ, they all respect their rulers and love their parents, honoring their elder brothers; though the customs of the Xiongnu are contrary in many ways, they too cherish their children and respect their superiors. Birds fly in formation; beasts live in groups—what teacher could have taught them this!
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| | 齐俗训: |
故鲁国服儒者之礼，行孔子之术。地削名卑，不能亲近来远。越王勾践劗发文身，无皮弁搢笏之服，拘罢拒折之容，然而胜夫差于五湖，南面而霸天下，泗上十二诸侯皆率九夷以朝。胡、貉、匈奴之国，纵体拖发，箕倨反言，而国不亡者，未必无礼也。楚庄王裾衣博袍，令行乎天下，遂霸诸侯。晋文君大布之衣，牂羊之裘，韦以带剑，威立于海内。岂必邹、鲁之礼之谓礼乎！ |
| | Therefore, the state of Lu followed the rites of Confucian scholars and practiced Confucius's methods. Its territory was reduced and its status lowered; it could not attract nearby or distant people to come close. King Goujian of Yue shaved his head and tattooed his body, wore no ceremonial caps or jade tablets as officials did, nor displayed the formal demeanor of restraint and submission. Yet he defeated King Fuchai at Lake Wu, ruled from the southern throne as a hegemon over all under heaven, and twelve feudal lords along the Si River led nine groups of barbarians to pay homage to him. The states of the Hu, He, and Xiongnu people let their bodies go unclothed, wore their hair loose, sat with legs spread in a disrespectful manner, and spoke impolitely. Yet these nations did not perish—this does not necessarily mean they lacked rites. King Zhuang of Chu wore wide robes and loose clothing, yet his commands were obeyed throughout the world, and he became a hegemon among feudal lords. Duke Wen of Jin wore coarse hemp clothes and rough sheepskin coats, fastened with leather belts to carry a sword, yet his authority was established throughout the realm. Is it necessarily the rites of Zou and Lu that can be called "rites"!
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| | 齐俗训: |
是故入其国者从其俗，入其家者避其讳，不犯禁而入，不忤逆而进，虽之夷狄徒倮之国，结轨乎远方之外，而无所困矣。礼者，实之文也；仁者，恩之效也。故礼因人情而为之节文，而仁发恲以见容。礼不过实，仁不溢恩也，治世之道也。夫三年之丧，是强人所不及也，而以伪辅情也。三月之服，是绝哀而迫切之性也。夫儒、墨不原人情之终始，而务以行相反之制，五縗之服，悲哀抱于情，葬薶称于养，不强人之所不能为，不绝人之所能已，度量不失于适，诽誉无所由生。古者非不知繁升降盘还之礼也，蹀采齐、肆夏之容也，以为旷日烦民而无所用，故制礼足以佐实喻意而已矣。古者非不能陈钟鼓，盛管箫，扬干戚，奋羽旄，以为费财乱政，制乐足以合欢宣意而已，喜不羡于音。非不能竭国麋民，虚府殚财，含珠鳞施，纶组节束，追送死也，以为穷民绝业而无益于槁骨腐肉也，故葬薶足以收敛盖藏而已。昔舜葬苍梧，市不变其肆；禹葬会稽之山，农不易其亩。明乎生死之分，通乎侈俭之适者也。 |
| | Therefore, when entering a country, one follows its customs; when entering a family, one avoids its taboos. If one does not violate prohibitions and enters respectfully, if one does not act defiantly but advances politely—then even in the lands of Yi and Di where people go barefoot and naked, one can travel harmoniously to distant regions without encountering difficulties. Rites are the outward form of inner substance; Benevolence is the manifestation of kindness. Therefore, rites are established according to human feelings as a means of regulation and formality, while benevolence arises spontaneously and is expressed outwardly. lords Rites do not exceed the substance they represent, and benevolence does not overflow beyond kindness—this is the way to govern a well-ordered society. The three-year mourning period is demanding more than people are naturally capable of; it uses artificiality to support genuine emotion. A mourning period of only three months cuts off sorrow and suppresses the natural urgency of grief. The Confucians and Mohists do not consider the beginning and end of human feelings, but insist on enforcing contradictory regulations. The five layers of mourning robes allow sorrow to be expressed in accordance with emotion; burial rites correspond to nurturing care. They do not force people to perform what they are unable to do, nor cut off what is naturally possible for them. Their measurements remain appropriate, and thus slander or praise has no basis from which to arise. In ancient times, they were not unaware of the elaborate rites involving ascents and descents or turning in circles, nor did they ignore the graceful postures of Dai Cai Qi and Si Xia. But these were considered to waste days and burden the people without practical use; thus, rites were established only as sufficient to assist substance and convey meaning. In ancient times, it was not that they were unable to arrange bells and drums, or display flutes and xiao, raise shields and axes, or wave feathers and banners. But these were seen as wasteful of wealth and disruptive to governance; thus music was regulated only enough to harmonize joy and express meaning—pleasure did not depend on elaborate music. It was not that they could not drain the state and exhaust the people, empty treasuries and spend wealth, adorn with pearls and fish scales, or wrap in silk and tie with ribbons to lavish on funerals. But such practices were seen as impoverishing the people and destroying livelihoods without benefit to the decaying bones and rotting flesh; thus burial rites were considered sufficient merely for covering and containing the remains. In ancient times, when Shun was buried in Cangwu, the markets did not change their stalls; when Yu was buried on Kuaiji Mountain, farmers did not abandon their fields. This demonstrates understanding of the distinction between life and death, and mastery of the appropriateness between extravagance and frugality.
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| | 齐俗训: |
乱国则不然，言与行相悖，情与貌相反，礼饰以烦，乐优以淫，崇死以害生，久丧以招行，是以风俗浊于世，而诽誉萌于朝。是故圣人废而不用也。义者，循理而行宜也；礼者，体情制文者也。义者宜也，礼者体也。昔有扈氏为义而亡，知义而不知宜也；鲁治礼而削，知礼而不知体也。有虞氏之祀，其社用土，祀中溜，葬成亩，其乐咸池、承云、九韶，其服尚黄；夏后氏，其社用松，祀户，葬墙置翣，其乐夏钥、九成、六佾、六列、六英，其服尚青；殷人之礼，其社用石，祀门，葬树松，其乐大濩、晨露，其服尚白；周人之礼，其社用栗，祀灶，葬树柏，其乐大武、三象、棘下，其服尚赤。礼乐相诡，服制相反，然而皆不失亲疏之恩，上下之伦。今握一君之法籍，以非传代之俗，譬由胶柱而调瑟也。 |
| | In a disorderly state, however, words and actions contradict each other; inner feelings oppose outward appearances. Rites become elaborate and burdensome; music becomes excessive and licentious. The dead are honored at the expense of the living; prolonged mourning is used to justify misconduct. Thus, customs grow corrupt in society, and slander or praise arises from court affairs. Therefore, sages abolish such practices and do not employ them. Righteousness means acting in accordance with reason and appropriateness; Rites are the embodiment of feelings, regulated into form. Righteousness is appropriateness; rites are embodiment. In the past, the Hou clan perished because of righteousness—they knew righteousness but not appropriateness; the state of Lu was reduced in power by its excessive emphasis on rites—they knew rites but did not understand embodiment. The rituals of the Youyu clan: their earth altar was made of soil, they worshipped Zhongliu, buried in fields arranged in rows; their music included Xianchi, Chengyun, and Jiushao; their clothing favored yellow. The Xia Houshi clan: their earth altar used pine trees, they worshipped at the household gate; burials included walls and fans placed beside the grave. Their music was Xiayue, Jiucheng, Liu Yi, Liu Lie, Liu Ying; their clothing favored green. The Yin people's rites: their earth altar used stone, they worshipped the gate; burials involved planting pine trees. Their music was Dahuo and Chenlu; their clothing favored white. The Zhou people's rites: their earth altar used chestnuts, they worshipped the stove; burials involved planting cypress trees. Their music was DAWu, Sanxiang, and Jixia; their clothing favored red. Rites and music differ in form, dress codes contradict each other, yet all of them do not lose the grace of closeness or distance, nor the hierarchy between superiors and inferiors. Now, holding to the laws and records of one ruler in order to criticize inherited customs is like trying to tune a se zither by gluing its tuning pegs.
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| | 齐俗训: |
故明主制礼义而为衣，分节行而为带。衣足以覆形，从典坟，虚循挠，便身体，适行步，不务于奇丽之容，隅眦之削；带足以结纽收衽，束牢连固，不亟于为文句疏短之尭。故制礼义，行至德，而不拘于儒、墨。所谓明者，非谓其见彼也，自见而已；所谓聪者，非谓闻彼也，自闻而已；所谓达者，非谓知彼也，自知而已。是故身者，道之所托，身得则道得矣。道之得也，以视则明，以听则聪，以言则公，以行则从。故圣人裁财制物也，犹工匠之斫削凿枘也，宰庖之切割分别也。曲得其宜而不折伤。拙工则不然，大则塞而不入，小则窕而不周。动于心，枝于手，而愈丑。夫圣人之斫削物也，剖之判之，离之散之；已淫已失，复揆以一；既出其根，复归其门；已雕已琢，还反于朴。合而为道德，离而为仪表。其转入玄冥，其散应无形。礼仪节行，又何以穷至治之本哉？世之明事者，多离道德之本，曰：“礼义足以治天下。”此未可与言术也。 |
| | Therefore, an enlightened ruler creates rites and righteousness as clothing, distinguishes conduct in accordance with propriety to serve as a sash. Clothing is sufficient to cover the body, following classical records; it should be loose and flexible enough for ease of movement, convenient for the body and suitable for walking. It must not pursue strange or beautiful appearances, nor sharp, angular decorations; A sash is sufficient to tie the knot and fasten the robe, securing it firmly. It should not be overly concerned with elaborate patterns or short, loose ends. Therefore, establishing rites and righteousness, practicing the highest virtue, one must not be bound by Confucianism or Mohism. What is meant by "enlightened" is not merely seeing others, but seeing oneself alone; what is meant by "perceptive" is not merely hearing from others, but hearing within oneself. What is meant by "understanding" is not knowing about others, but knowing oneself alone. Therefore, the body is what carries Dao; when one masters the self, one has mastered Dao. When one attains Dao, seeing becomes clear, hearing becomes perceptive, speaking becomes just, and acting becomes in harmony. Therefore, when a sage manages resources and regulates things, it is like a craftsman chiseling and shaping wood or stone, or like a butcher cutting and separating meat. Each curve conforms to its appropriateness without breaking or damaging. An unskilled craftsman is not like this: if the piece is too large, it will be blocked and unable to fit; if too small, it will be loose and incomplete. When the mind wavers and the hands fumble, the result becomes even uglier. A sage's shaping of objects involves cutting them apart, separating them into parts; after excess and disorder have occurred, they are once again measured by unity; having drawn out their roots, they return to the gate of origin; after carving and polishing, they revert back to simplicity. United, they become Dao and De; separated, they form rites and standards. Their transformation enters the profound and obscure; their dispersion responds to the formless. How then can rites, ceremonies, and regulated conduct exhaustively reveal the fundamental principles of perfect governance? Those in the world who claim to understand affairs often depart from the root of Dao and De, saying: "Rites and righteousness are sufficient to govern the world." This is not someone with whom one can discuss the Way.
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| | 齐俗训: |
所谓礼义者，五帝三王之法籍风俗，一世之迹也。譬若刍狗土龙之始成，文以青黄，绢以绮绣，缠以朱丝，尸祝袀袨，大夫端冕，以送迎之。及其已用之后，则壤土草蓟而已。夫有孰贵之！故当舜之时，有苗不服，于是舜修政偃兵，执干戚而舞之。禹之时，天下大雨，禹令民聚土积薪，择丘陵而处之。武王伐纣，载尸而行，海内未定，故不为三所之丧始。禹遭洪水之患，陂塘之事，故朝死而暮葬。此皆圣人之所以应时耦变，见形而施宜者也。今之修干戚而笑镢插，知三年非一日，是从牛非马，以征笑羽也。以此应化，无以异于弹一弦而会棘下。夫以一世之变，欲以耦化应时，譬犹冬被葛而夏被裘。夫一仪不可以百发，一衣不可以出岁。仪必应乎高下，衣必迁乎寒暑。是故世异则事变，时移则俗易。故圣人论世而立法，随时而举事。尚古之王，封于泰山，禅于梁父。七十馀圣，法度不同，非务相反也，时事异也。 |
| | What is called rites and righteousness refers to the laws, records, and customs of the Five Emperors and Three Kings; it is merely a trace of one era. It is like the beginning of a straw dog or an earthen dragon, decorated with blue and yellow patterns, embroidered with fine silk, wrapped in red threads; priests in ceremonial robes and headdresses, officials in formal caps and crowns, accompany it with processions. After its use is complete, it becomes nothing more than dirt, grass, and thistles. Who would then consider such things precious! Therefore, in the time of Shun, when the Youmiao people did not submit, Shun reformed governance and laid down arms, holding a halberd and a ceremonial axe while dancing. In the time of Yu, heavy rains fell across the world; Yu ordered the people to gather earth and pile up firewood, choosing hills and elevated land for settlement. King Wu of Zhou attacked King Zhou, carrying the corpse along on his campaign; since the realm was not yet pacified, he did not begin the mourning rites for three places. Yu encountered the calamity of a great flood and had to deal with embankment works, so he was buried in the evening after dying in the morning. These are all examples of how sages respond to changing circumstances and apply appropriate measures according to what they observe. Nowadays, those who practice halberds and ceremonial axes while mocking hoes and spades, knowing that three years are not a single day, are like calling an ox a horse—using the standard of war to mock music. To respond to transformation in this way is no different from playing one string while expecting harmony with Jixia. Trying to adapt to changing times by relying on the customs of a single era is like wearing summer hemp clothing in winter and fur coats in summer. One standard cannot accommodate all situations, just as one piece of clothing cannot be worn throughout the year. Rites must respond to elevation and decline; clothing must change with cold and heat. Therefore, when the world changes, affairs also transform; when time shifts, customs alter as well. Thus, sages establish laws according to the nature of their age and act in accordance with the times. The ancient kings revered antiquity; they held sacrifices on Mount Tai and performed ceremonies at Liangfu Mountain. More than seventy sage rulers had different laws and standards, not because their purposes were contrary, but because the times and circumstances differed.
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| | 齐俗训: |
是故不法其已成之法，而法其所以为法。所以为法者，与化推移者也。夫能与化推移为人者，至贵在焉尔。故狐梁之歌可随也，其所以歌者，不可为也；圣人之法可观也，其所以作法，不可原也；辩士之言可听也，其所以言，不可形也；淳均之剑不可爱也，而欧冶之巧可贵也。今夫王乔、赤诵子，吹呕呼吸，吐故内新，遗形去智，抱素反真，以游玄眇，上通云天。今欲学其道，不得其养气处神，而放其一吐一吸，时诎时伸，其不能乘云升假，亦明矣。五帝三王，轻天下，细万物，齐死生，同变化，抱大圣之心，以镜万物之情，上与神明为友，下与造化为人。今欲学其道，不得其清明玄圣，而守其法籍宪令，不能为治，亦明矣。故曰：“得十利剑，不若得欧冶之巧；得百走马，不若得伯乐之数。”朴至大者无形状，道至妙者无度量。故天之圆也不得规，地之方也不得矩，往古来今谓之宙，四方上下谓之宇，道在其间，而莫知其所。故其见不远者，不可与语大；其智不闳者，不可与论至。昔者冯夷得道，以潜大川；钳且得道，以处昆仑。扁鹊以治病，造父以御马；羿以之射，倕以之斫。所为者各异，而所道者一也。夫禀道以通物者，无以相非也。譬若同陂而溉田，其受水均也。今屠牛而烹其肉，或以为酸，或以为甘，煎熬燎炙，齐味万方，其本一牛之体。伐楩楠豫樟而剖梨之，或为棺椁，或为柱梁，披断拨檖，所用万方，然一木之朴也。故百家之言，指奏相反，其合道一体也。譬若丝、竹、金、石之会乐同也，其曲家异而不失于体；伯乐、韩风、秦牙、管青，所相各异，其知马一也。故三皇五帝，法籍殊方，其得民心均也。故汤入夏而用其法，武王入殷而行其礼，桀、纣之所以亡，而汤、武之所以为治。 |
| | Therefore, one should not follow only the already established laws, but rather the principles behind their creation. The basis for establishing laws is something that evolves with transformation and change. One who can adapt to transformation and change in accordance with nature—such a person attains the highest value. Therefore, the song of Huliang may be followed; but the reason for its singing cannot be replicated; the laws of sages can be observed; yet the reasons behind their creation cannot be traced back. The words of eloquent scholars may be listened to, but the reasoning behind their speech cannot be fully captured in form; A sword like Chunjun is not something one can truly cherish, yet the skill of Ou Ye is precious. Now, figures like Wang Qiao and Chisongzi practiced breathing techniques, expelling the old to take in the new; they abandoned physical form and wisdom, embracing simplicity and returning to authenticity. Thus, they wandered into the profound and subtle, ascending to connect with heaven and clouds above. Now, if one wishes to learn their Way but fails to grasp the cultivation of breath and the nurturing of spirit, merely imitating each exhalation and inhalation, bending and stretching at times—then it is clear that such a person cannot ride the clouds or ascend into emptiness. The Five Emperors and the Three Kings regarded the world lightly, saw all things as insignificant, equated life and death, unified transformation, embraced the mind of great sages to mirror the feelings of all beings. Above, they became friends with spirits and deities; below, they acted in harmony with creation itself. Now, if one wishes to follow their Way but does not attain the clarity and profound wisdom of sages, yet merely clings to laws, records, statutes, and commands—then it is evident that such a person cannot achieve good governance. Therefore it is said: "To obtain ten fine swords is not as valuable as possessing the skill of Ou Ye; to possess a hundred swift horses is not as precious as mastering Bo Le's discernment." The most fundamental simplicity has no form or shape; the most profound Dao has no measure or limit. Therefore, the roundness of heaven cannot be measured by a compass; the squareness of earth cannot be gauged by a carpenter's square. The span from ancient times to the present is called "chou," and the space extending in all directions—upward, downward, east, west—is called "yu." Dao exists within this realm, yet no one knows where it lies. Therefore, those with narrow vision cannot be entrusted to discuss the great; those whose wisdom is not vast cannot engage in discussions about ultimate truths. In the past, Fengyi attained Dao and was able to dwell beneath great rivers; Qianqie attained Dao and dwelled in Kunlun. Bian Que mastered healing, Cao Fu mastered horse-driving; Heng Yi mastered archery, Chui mastered carving. Their accomplishments were different, yet the Dao they followed was one and the same. Those who receive Dao to understand things cannot judge or criticize each other. It is like irrigating fields from the same pond—the water received is equal. Now, when an ox is slaughtered and its meat cooked, some may find it sour while others consider it sweet; whether stewed, fried, roasted, or grilled, there are countless flavors. Yet all originate from the body of a single ox. Cutting down trees like pian, nan, yu, and zhang and splitting them open, some are made into coffins or beams; others become pillars or lintels. Though used in countless ways, they all come from the simplicity of a single tree. Therefore, though the doctrines of the Hundred Schools differ and point in opposite directions, their unity with Dao is one. It is like how silk, bamboo, metal, and stone instruments come together in music—their melodies differ among schools yet do not deviate from the fundamental form; Bo Le, Han Feng, Qin Ya, and Guan Qing each had different methods of judging horses, yet their understanding of horses was the same. Therefore, though the Three Sovereigns and Five Emperors employed different laws and customs, they all equally won the hearts of the people. Therefore, King Tang entered Xia and used its laws; King Wu of Zhou entered Yin and practiced its rites. It was the reason why Jie and Zhou perished—and also why Tang and Wu achieved good governance.
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| | 齐俗训: |
故剞劂销锯陈，非良工不能以制木；炉橐埵坊设，非巧冶不能以治金。屠牛吐一朝解九牛，而刀可以剃毛；庖丁用刀十九年，而刀如新剖硎。何则？游乎众虚之间。若夫规矩钩绳者，此巧之具也，而非所以巧也。故瑟无弦，虽师文不能以成曲；徒弦，则不能悲。故弦，悲之具也；而非所以为悲也。若夫工匠之为连鐖、运开，阴闭、眩错，入于冥冥之眇，神调之极，游乎心手众虚之间，而莫与物为际者，父不能以教子。瞽师之放意相物，写神愈舞，而形乎弦者，兄不能以喻弟。今夫为平者准也，为直者绳也。若夫不在于绳准之中，可以平直者，此不共之术也。故叩宫而宫应，弹角而角动，此同音之相应也。其于五音无所比，而二十五弦皆应，此不传之道也。故萧条者，形之君；而寂寞者，音之主也。 |
| | Therefore, even with chisels, saws, and other tools laid out, without a skilled craftsman one cannot shape wood; even with furnaces, bellows, and forges set up, without an expert metalworker one cannot refine metal. A butcher named Tou could slaughter nine oxen in a single morning, yet his knife remained sharp enough to shave hair. Pao Ding used the same knife for nineteen years, and it remained as keen as if freshly sharpened on a whetstone. Why was this so? Because he moved freely among the spaces between joints, following their natural contours. Compasses, squares, hooks, and ropes are tools of skill, but they are not the source of skill itself. Therefore, a se zither without strings cannot produce music even in the hands of Master Wen; strings alone cannot evoke sorrow. Therefore, strings are the tools for evoking sorrow; but they do not themselves create sorrow. As for the craftsmen who create interlocking joints, operate sliding mechanisms, open and close with precision, and move in ways so subtle they enter obscurity—reaching the pinnacle of spiritual harmony, moving freely between mind, hand, and space without boundaries—the father cannot teach his son. Blind musicians who let their minds flow freely to grasp objects, express spirit through dance, and manifest it in the strings—these things cannot be explained by an elder brother to his younger sibling. Now, for leveling, a plumb line is used; for straightness, a string is employed. Yet those who can achieve level and straight without relying on the plumb line or string—this is an art that cannot be shared. Therefore, when Gong is struck, it resonates as Gong; when Jiao is plucked, it vibrates in response—this is the mutual resonance of identical tones. When a sound does not belong to any of the five musical notes, yet all twenty-five strings respond—this is an untransmissible principle. Therefore, emptiness and stillness are the ruler of form; and silence is the master of sound.
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| | 齐俗训: |
天下是非无所定，世各是其所是而非其所非。所谓是与非各异，皆自是而非人。由此观之，事有合于己者，而未始有是也；有忤于心者，而未始有非也。故求是者，非求道理也，求合于己者也；去非者，非批邪施也，去忤于心者也。忤于我，未必不合于人也；合于我，未必不非于俗也。至是之是无非，至非之非无是，此真是非也。若夫是于此而非于彼，非于此而是于彼者，此之谓一是一非也。此一是非，隅曲也；夫一是非，宇宙也。今吾欲择是而居之，择非而去之，不知世之所谓是非者，不知孰是孰非。 |
| | Right and wrong in the world have no fixed standard; each generation considers its own views as correct and others' as incorrect. Thus, what is called right or wrong varies, with everyone regarding themselves as right and others as wrong. From this perspective, there are matters that align with one's own views, yet they have never truly been "right"; there are also things that conflict with one's mind, yet they have never genuinely been "wrong." Therefore, those who seek what is right do not truly seek objective principles; rather, they seek things that align with themselves. To reject what is wrong is not to eliminate falsehood and deviation, but merely to discard what conflicts with one's mind. What conflicts with me may not necessarily be inconsistent with others; what aligns with me may still be considered wrong by society. The ultimate right is that which has no wrong, and the ultimate wrong is that which contains no right—this is true right and wrong. If something is considered right here but wrong there, or wrong here but right there, this is called one being right and the other wrong. This kind of right and wrong is merely a corner view; True right and wrong encompass the universe. Now, if I wish to choose what is right to dwell in and reject what is wrong, yet do not know which of the world's so-called rights and wrongs are truly right or wrong.
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| | 齐俗训: |
老子曰：“治大国若烹小鲜。”为宽裕者曰勿数挠，为刻削者曰致其咸酸而已矣。晋平公出言而不当，师旷举琴而撞之，跌衽宫壁，左右欲涂之，平公曰：“舍之，以此为寡人失。”孔子闻之曰：“平公非不痛其体也，欲来谏者也。”韩子闻之曰：“臣失礼而弗诛，是纵过也。有以也，夫平公之不霸也。”故宾有见人于宓子者，宾出，宓子曰：“子之宾独有三过。望我而笑，是攓也；谈语而不称师，是返也；交浅而言深，是乱也。”宾曰：“望君而笑，是公也；谈语而不称师，是通也；交浅而言深，是忠也。”故宾之容，一体也，或以为君子，或以为小人，所自视之异也。故趣舍合，即言忠而益亲；身疏，即谋当而见疑。亲母为其子治扢秃，而血流至耳，见者以为其爱之至也；使在于继母，则过者以为嫉也。事之情一也，所从观者异也。从城上视牛如羊，视羊如豕，所居高也。窥面于盘水则员，于杯则隋，面形不变其故，有所员、有所隋者，所自窥之异也。今吾虽欲正身而待物，庸遽知世之所自窥我者乎？若转化而与世竞走，譬犹逃雨也，无之而不濡。常欲在于虚，则有不能为虚矣。若夫不为虚而自虚者，此所慕而不能致也。 |
| | Laozi said: "Ruling a great state is like cooking small fish." Those who advocate leniency say, do not stir too often; those who favor severity merely add salt and vinegar. Jin Pinggong once spoke inappropriately. Shikuang took up his guqin and struck him, knocking over the hem of his robe against a palace wall. Those around him wanted to wipe away the stain, but Pinggong said: "Leave it be; let this serve as a reminder of my mistake." Confucius heard about this and said, "Pinggong was not unbothered by the pain to his body; he wished to encourage those who would advise him." Han Feizi heard of it and said: "A minister who violates etiquette yet is not punished is to condone his wrongdoing. There was a reason for this; hence, Pinggong did not become a hegemon." Therefore, there was once a guest who introduced someone to Master Mi Zi. After the guest left, Mi Zi said: "Your guest has committed three faults alone. He looked at me and smiled—that is impertinence; he spoke without mentioning his teacher—that is ingratitude; and he spoke intimately with me despite a shallow acquaintance—that is disorder." The guest said: "To look at you and smile is to show respect; to speak without mentioning one's teacher is to be straightforward; and to speak intimately despite a shallow acquaintance is to show loyalty." Therefore, the guest's conduct was one and the same; yet some regarded him as a gentleman while others saw him as a petty person—this difference arose from their own perspectives. Therefore, when interests align, even loyal words bring greater closeness; but if one is distant, even sound advice will be met with suspicion. A loving mother treating her son's baldness caused blood to flow down to his ear; those who saw it thought she loved him deeply; but if the same were done by a stepmother, onlookers would regard it as jealousy. The nature of an event is one and the same; what differs is merely the perspective from which it is viewed. Looking down from a city wall, a cow appears like a sheep and a sheep like a pig—this is due to the height of one's position. Looking at one's face in a basin of water shows it round, but looking into a cup makes it appear elongated. The shape of the face itself does not change; what changes is the observer's angle—this difference arises from where one looks from. Now, even if I wish to conduct myself uprightly and deal with others fairly, how can I quickly know the perspectives from which the world observes me? If one merely changes to compete with the world like a race, it is like running away from rain—there is nowhere where one will not get wet. Always wishing to remain in emptiness means one can no longer achieve true emptiness. As for those who attain emptiness without striving for it, this is what others admire but cannot reach.
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| | 齐俗训: |
故通于道者如车轴，不运于己，而与毂致千里，转无穷之原也。不通于道者若迷惑，告以东西南北，所居聆聆，一曲而辟，然忽不得，复迷惑也。故终身隶于人，辟若俔之见风也，无须臾之间定矣。故圣人体道反性，不化以待化，则几于免矣。 |
| | Therefore, those who understand the Dao are like a cart axle: they do not move themselves but travel with the wheel for a thousand li, endlessly rolling across vast plains. Those who do not understand the Dao are like someone lost in confusion; even if told directions—east, west, south, north—they remain uncertain. They listen intently but, upon encountering a bend and turning aside, suddenly lose their way and become confused again. Therefore, they remain lifelong dependents on others, like a boat in the wind—never for an instant at rest. Thus, sages embody the Dao and return to their nature; they do not change themselves in order to adapt to changes, thereby coming close to freedom from suffering.
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| | 齐俗训: |
治世之体易守也，其事易为也，其礼易行也，其责易偿也。是以人不兼官，官不兼事，士农工商，乡别州异，是故农与农言力，士与士言行，工与工言巧，商与商言数。是以士无遗行，农无废功，工无苦事，商无折货，各安其性，不得相干。故伊尹之兴土功也，修胫者使之跖镢，强脊者使之负土，眇者使之准，伛者使之涂，各有所宜，而人性齐矣。胡人便于马，越人便于舟，异形殊类，易事而悖，失处而贱，得势而贵。圣人总而用之，其数一也。 |
| | In a well-governed age, the principles are easy to uphold; its duties are simple to perform; its rites are convenient to follow; and its obligations are easy to fulfill. Therefore, people do not hold multiple offices; officials do not manage multiple duties. Scholars, farmers, artisans, and merchants are separated by their hometowns and regions. Thus, farmers speak of strength with other farmers, scholars discuss conduct with fellow scholars, artisans talk about skill among themselves, and merchants exchange knowledge on numbers within their own ranks. Therefore, scholars have no misconduct, farmers achieve no wasted labor, artisans face no burdensome tasks, and merchants suffer no losses in trade. Each finds peace in their nature, with none interfering with the other. Thus, when Yi Yin organized public works projects, he assigned those with strong legs to wield mattocks, those with sturdy backs to carry earth, the blind to use plumb lines, and hunchbacks to apply plaster. Each was given a task suited to their abilities, thereby harmonizing human nature. The Hu people are skilled with horses, while the Yue people excel in boats. Though their forms and categories differ, when they engage in unfamiliar tasks, they become confused; when out of their element, they are considered inferior; but when placed in suitable positions, they gain value. Sages integrate and employ them all, yet the principle is one.
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夫先知远见，达视千里，人才之隆也，而治世不以责于民；博闻强志，口辩辞给，人智之美也，而明主不以求于下；敖世轻物，不污于俗，士之伉行也，而治世不以为民化；神机阴闭，剞劂无迹，人巧之妙也，而治世不以为民业。故苌弘、师旷，先知祸福，言无遗策，而不可与众同职也；公孙龙折辩抗辞，别同异，离坚白，不可与众同道也。北人无择非舜而自投清泠之渊，不可以为世仪。鲁般、墨子以木为鸢而飞之，三日不集，而不可使为工也。故高不可及者，不可以为人量；行不可逮者，不可以为国俗。 |
| | Foreseeing events before they occur and seeing clearly for a thousand li ahead—this is the height of human talent, yet in an age of good governance such abilities are not demanded from the people; broad knowledge and a strong memory, eloquence and ready speech—these are the finest aspects of human intellect, yet enlightened rulers do not demand them from their subjects; those who look down on the world and regard things lightly, remaining unstained by vulgar customs—this is a noble conduct among scholars, yet in an age of governance such behavior is not used to transform the people; mysterious mechanisms hidden from view, chiseling and carving without leaving traces—this is the subtlety of human skill, yet in a well-ordered age such craftsmanship is not made into the people's occupation. Therefore, Zhang Hong and Shikuang, who could foresee fortune and misfortune with perfect foresight in their words, could not share the same duties as ordinary people; Gongsun Long, who argued forcefully and distinguished between similarities and differences, separating the concepts of hardness and whiteness, could not walk the same path as ordinary people. The man from the north named Wu Ze did not follow Shun but threw himself into the Qinglei Spring; such actions cannot serve as a model for society. Lu Ban and Mozi made wooden kites that flew for three days without landing, yet such feats cannot be expected of ordinary craftsmen. Therefore, what is too lofty to reach cannot serve as a standard for people; conduct that others cannot follow cannot become the custom of the nation.
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夫挈轻重不失铢两，圣人弗用，而县之乎铨衡；视高下不差尺寸，明主弗任，而求之乎浣准。何则？人才不可专用，而度量可世传也。故国治可与愚守也，而军制可与权用也。夫待騕褭、飞兔而驾之，则世莫乘车；待西施、毛嫱而为配，则终身不家矣。然非待古之英俊，而人自足者，因所有而并用之。夫骐骥千里，一日而通；驽马十舍，旬亦至之。由是观之，人材不足专恃，而道术可公行也。乱世之法，高为量而罪不及，重为任而罚不胜，危为禁而诛不敢。民困于三责，则饰智而诈上，犯邪而干免。故虽峭法严刑，不能禁其奸。何者？力不足也。故谚曰：“鸟穷则触，兽穷则𧣈，人穷则诈。”此之谓也。 |
| | Holding weights with precision down to the smallest units, sages do not personally use such exactness but entrust it to scales and balances; Judging heights with accuracy down to inches, enlightened rulers do not rely on their own eyes but turn to measuring rods and plumb lines. Why is this so? Because human talent cannot be relied upon exclusively, but standards and measurements can be passed down through generations. Therefore, a well-ordered state may be maintained even by the unwise, while military strategy must be entrusted to those with authority and judgment. If one waits for Yāoniǎo or Feitù before driving a carriage, then no one in the world would ride in carts; if one waits for Xi Shi or Mao Shuang to be his wife, he will never have a family all his life. Yet sages do not wait for the outstanding figures of old; they make use of what is already available and employ all together. A Qiji horse can travel a thousand li in one day; a slow nag, traveling ten li each day, will also arrive within ten days. From this we see that human talent is not something to rely on exclusively; rather, principles and methods can be universally applied. The laws of a chaotic age set lofty standards yet fail to punish those who fall short; they impose heavy responsibilities yet cannot enforce penalties for failure; and they establish dangerous prohibitions yet dare not carry out punishments. When the people are burdened by these three demands, they resort to cunning and deceive their superiors, committing deviant acts in hopes of escaping punishment. Therefore, even with harsh laws and severe punishments, one cannot prevent their deceitfulness. Why is this so? Because the people lack the strength to comply. Hence, there is a proverb: "A cornered bird will peck, a cornered beast will fight, and a desperate man will deceive." This is what it means.
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道德之论，譬犹日月也。江南河北，不能易其指；驰骛千里，不能易其处。趋舍礼俗，犹室宅之居也，东家谓之西家，西家谓之东家，虽皋陶为之理，不能定其处。故趋舍同，诽誉在俗；意行钧，穷达在时。汤、武之累行积善，可及也；其遭桀、纣之世，天授也。今有汤、武之意，而无桀、纣之时，而欲成霸王之业，亦不几矣。昔武王执戈秉钺以伐纣胜殷，搢笏杖殳以临朝。武王既没，殷民叛之。周公践东宫，履乘石，摄天子之位，负扆而朝诸侯，放蔡叔，诛管叔，克殷残商，祀文王于明堂，七年而致政成王。夫武王先武而后文，非意变也，以应时也；周公放兄诛弟，非不仁也，以匡乱也。故事周于世则功成，务合于时则名立。昔齐桓公合诸侯以乘车，退诛于国以斧钺；晋文公合诸侯以革车，退行于国以礼义。桓公前柔而后刚，文公前刚而后柔。然而令行乎天下，权制诸侯钧者，审于势之变也。颜阖，鲁君欲相之而不肯，使人以币先焉，凿培而遁之，为天下显武。使遇商鞅、申不害，刑及三族，又况身乎！ |
| | Discussions on morality and the Dao are like the sun and moon. Whether in the south of the Yangtze or north of the Yellow River, their directions cannot be altered; even if they race a thousand li, they cannot change their positions. Preferences, rejections, rites, and customs are like the dwellings of houses; one family on the east may call it west, while a western household calls it east. Even if Gao Yao were to judge this matter, he could not determine their correct positions. Therefore, when preferences and rejections are the same, praise or blame depends on custom; intentions and actions being equal, success or failure lies in timing. The accumulated virtue and righteous conduct of Tang and Wu can be emulated; but their encounter with the age of Jie and Zhou was a matter of divine appointment. Now, if one possesses the intent of Tang and Wu but lacks their era under Jie and Zhou, yet still wishes to achieve the cause of hegemony or kingship, it will be difficult indeed. In ancient times, King Wu held a halberd and wielded an axe to defeat Zhou and conquer Yin, then carried a tablet and staff as he presided over court. After King Wu's death, the people of Yin rebelled against him. Duke of Zhou took up residence in the eastern palace, stepped on a stone to ascend, assumed the position of Son of Heaven, faced the screen and received homage from feudal lords, exiled Cai Shu, executed Guan Shu, subdued the remnants of Yin and Shang, honored King Wen at the Hall of Brightness, and after seven years returned power to King Cheng. King Wu first used military force before employing culture; this was not a change of intent, but an adaptation to the times; Duke of Zhou exiled his elder brother and executed his younger one; this was not unkindness, but an effort to correct chaos. Therefore, those who align with the ways of the world achieve success, and those who act in accordance with the times establish their reputation. In ancient times, Duke Huan of Qi convened feudal lords by chariot and executed criminals within his state with axes and halberds; Duke Wen of Jin convened feudal lords with war chariots, yet upon returning to the state, he governed through rites and righteousness. Duke Huan was gentle at first but firm later; Duke Wen was firm initially but gentle afterward. Yet both were able to enforce their commands throughout the world and hold authority over feudal lords equally, because they understood changes in circumstances. Yan He was a man whom the ruler of Lu wished to appoint as prime minister, but he refused. When someone sent gifts on behalf of the ruler and came first, Yan He dug up the soil in his courtyard and fled, becoming a renowned recluse throughout the world. Had he encountered Shang Yang or Shen Buhai, punishment would have extended to his three clans; how much more so for himself!
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世多称古之人而高其行，并世有与同者，而弗知贵也。非才下也，时弗宜也。故六骐骥、四駃騠，以济江河，不若窾木便者，处世然也。是故立功之人，简于行而谨于时。今世俗之人，以功成为贤，以胜患为智，以遭难为愚，以死为戆。吾以为各致其所极而已。王子比干，非不知箕子被发佯狂以免其身也，然而乐直行尽忠以死节，故不为也。伯夷、叔齐，非不能受禄任官以致其功也，然而乐离世伉行以绝众，故不务也。许由、善卷，非不能抚天下、宁海内以德民也，然而羞以物滑和，故弗受也。豫让、要离，非不知乐家室、安妻子以偷生也，然而乐推诚行，必以死主，故不留也。今从箕子视比干，则愚矣；从比干视箕子，则卑矣；从管、晏视伯夷，则戆矣；从伯夷视管、晏，则贪矣。趋舍相非，嗜欲相反，而各乐其务，将谁使正子？曾子曰：“击舟水中，鸟闻之而高翔，鱼闻之而渊藏。”故所趋各异，而皆得所便。故惠子从车百乘，以过孟诸，庄子见之，弃其馀鱼。鹈胡饮水数斗而不足，鳝鲔入口若露而死。智伯有三晋而欲不澹，林类、荣启期，衣若县衰而意不慊。由此观之，则趣行各异，何以相非也！ |
| | The world often praises ancient people and esteems their conduct, yet there are contemporaries who share the same virtues but remain unrecognized. It is not that they lack talent; it is simply that the times were unsuitable. Therefore, even six of the best steeds or four of the swiftest horses would be less effective than a hollowed-out piece of wood for crossing rivers; this is how it is with being in the world. Therefore, those who accomplish great deeds are simple in conduct and cautious about timing. Nowadays, people of the world regard those who achieve success as virtuous, consider those who overcome adversity wise, view those who encounter hardship as foolish, and see those who die as dull. I believe each simply reaches the extreme of their own circumstances. Prince Bi Gan was not unaware that Ji Zi had let his hair down and pretended madness to save himself, yet he preferred the joy of integrity, loyalty, and dying for righteousness; thus, he did not do so. Bo Yi and Shu Qi were not incapable of accepting official salaries and positions to achieve their accomplishments, yet they preferred the joy of withdrawing from society and maintaining an upright character to stand apart from the crowd; thus, they did not pursue such paths. Xu You and Shan Juan were not incapable of governing the world, pacifying the realm, and benefiting the people through virtue; yet they felt ashamed to let material things disturb their harmony, so they refused. Yu Rang and Yao Li were not unaware of the joys of family life, the comfort of wife and children, or the option to live in obscurity; yet they cherished loyalty and righteousness, and would rather die for their lord, so they did not remain. If one judges Bi Gan by the standards of Ji Zi, then he appears foolish; if one judges Ji Zi by the standards of Bi Gan, then he seems base; judging Bo Yi through the lens of Guan Zhong and Yan Ying, he appears dull-witted; judging Guan Zhong and Yan Ying by the standards of Bo Yi, they seem greedy. Preferences and rejections differ; desires are opposite; yet each finds joy in their own pursuits. Who, then, could be made to judge you correctly? Zengzi said: "Strike a boat in the water, and birds will hear it and fly high; fish will hear it and hide deep in the depths." Therefore, their inclinations differ, yet all find what suits them. Thus, Hui Shi traveled with a hundred chariots to pass through Mengzhu, and when Zhuangzi saw him, he discarded the rest of his fish. The tahu bird drinks several dou of water yet is never satisfied, while the shan and yu fish die if they take in even a mouthful. Zhi Bo possessed the three Jin states yet his desires were never satisfied; Lin Lei and Rong Qiqi wore clothes as tattered as hanging rags, yet their minds remained content. From this we see that inclinations and conduct differ; how then can one judge another?
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夫重生者不以利害己，立节者见难不苟免，贪禄者见利不顾身，而好名者非义不苟得。此相为论，譬犹冰炭钩绳也。何时而合！若以圣人为之中，则兼覆而并之，未有可是非者也。夫飞鸟主巢，狐狸主穴，巢者巢成而得栖焉，穴者穴成而得宿焉。趋舍行义，亦人之所栖宿也。各乐其所安，致其所跖，谓之成人。故以道论者，总而齐之。治国之道，上无苛令，官无烦治，士无伪行，工无淫巧，其事经而不扰，其器完而不饰。乱世则不然，为行者相揭以高，为礼者相矜以伪，车舆极于雕琢，器用逐于刻镂。求货者争难得以为宝，诋文者处烦挠以为慧，争为佹辩，久稽而不诀，无益于治。工为奇器，历岁而后成，不周于用。故神农之法曰：“丈夫丁壮而不耕，天下有受其饥者；妇人当年而不织，天下有受其寒者。”故身自耕，妻亲织，以为天下先。其导民也，不贵难得之货，不器无用之物。是故其耕不强者，无以养生；其织不强者，无以掩形。有馀不足，各归其身。衣食饶溢，奸邪不生，安乐无事，而天下均平。故孔丘、曾参无所施其善；孟贲、成荆无所行其威。 |
| | Those who value life do not let profit or harm affect themselves; those who uphold integrity face hardship without seeking to escape lightly. Those greedy for official salaries pursue profit regardless of their own safety, while those who love reputation will not obtain anything without righteousness. These views contradict each other like ice and charcoal, or hooks and ropes. When could they ever agree! If one takes the sage as a mediator, he would embrace and include all perspectives; there has never been anyone who could determine which is right or wrong. Flying birds build nests, and foxes dig burrows; the bird finds a place to roost when its nest is built, and the fox finds shelter in its burrow once it is dug. Preferences, rejections, conduct, and righteousness are also where people find their rest and refuge. Each finds joy in what they consider peaceful, achieves what they firmly pursue; this is called a complete person. Therefore, those who discuss matters according to the Dao summarize and unify them. The way to govern a state is for the ruler to issue no harsh decrees, for officials to manage affairs without excessive interference, for scholars to have no deceitful conduct, and for artisans to produce no extravagant or deceptive craftsmanship. Affairs proceed according to established principles without disturbance, and tools are complete but not adorned unnecessarily. In times of disorder, this is not the case: those who cultivate conduct vie to appear lofty, and those practicing rites compete in pretense. Chariots are excessively carved, and utensils chase after intricate engravings. Those seeking wealth compete for rare and difficult-to-obtain goods to call them treasures; those criticizing literature dwell on complicated entanglements, calling it wisdom. They vie in deceptive arguments, prolonging disputes without resolution—this brings no benefit to governance. Artisans create strange and elaborate objects that take years to complete but are of little practical use. Therefore, the laws of Shen Nong said: "If a man in his prime does not till the land, there will be those in the world who suffer from hunger; if a woman of her prime does not weave, there will be people in the world who endure cold." Therefore, he himself tilled the land and his wife personally wove cloth, setting an example for all under heaven. In guiding the people, he did not value rare goods or regard useless objects as treasures. Therefore, those who do not work hard in farming have no means to sustain life; those who do not weave diligently have no way to cover their bodies. Whether there is surplus or deficiency, the consequences return to oneself. With ample clothing and food, no evil deeds arise; with peace and leisure, there are no troubles, and the world remains just and balanced. Therefore, Confucius and Zengzi had no opportunity to display their virtue; Meng Ben and Cheng Jing had nowhere to exert their might.
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| | 齐俗训: |
衰世之俗，以其知巧诈伪，饰众无用，贵远方之货，珍难得之财，不积于养生之具。浇天下之淳，析天下之朴，牿服马牛以为牢。滑乱万民，以清为浊，性命飞扬，皆乱以营。贞信漫澜，人失其情性。于是乃有翡翠犀象、黼黻文章以乱其目；刍豢黍粱、荆吴芬馨以嚂监其口；钟鼓管箫、丝竹金石以淫其耳；趋舍行义、礼节谤议以营其心。于是百姓糜沸豪乱，暮行逐利，烦挐浇浅，法与义相非，行与利相反。虽十管仲，弗能治也。 |
| | In decadent times, people use their cunning and deceit to embellish useless things. They value goods from distant lands and treasure rare wealth, without accumulating resources for sustaining life. They dilute the simplicity of the world and fracture its purity, chaining horses and oxen as if in pens. They confuse the people, turning clarity into muddiness; lives become restless and chaotic, all disturbed by pursuits of profit. Sincerity and trust are lost in waves of deceit, and people lose their true nature. At this time, there arose jade, sapphire, ivory, rhinoceros horn, embroidered patterns, and elaborate designs to dazzle the eyes; grains, livestock feed, millet, rice, fragrant delicacies from Jing and Wu were used to entice the mouth; bells, drums, flutes, xiao, strings, bamboo instruments, metal and stone chimes indulged their ears; preferences, rejections, conduct, righteousness, rites, etiquette, and criticisms occupied their minds. Thus, the common people became restless and chaotic; at dusk they rushed after profit, their actions complicated and shallow. Laws and righteousness contradicted each other, while conduct and interest stood in opposition. Even ten Guan Zhongs could not govern such a state of affairs.
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| | 齐俗训: |
且富人则车舆衣纂锦，马饰傅旄象，帷幕茵席，绮绣绦组，青黄相错，不可为象。贫人则夏被褐带索，含菽饮水以充肠，以支暑热；冬则羊裘解札，短褐不掩形，而炀灶口。故其为编户齐民无以异，然贫富之相去也，犹人君与仆虏，不足以论之。夫乘奇技、伪邪施者，自足乎一世之间；守正修理，不苟得者，不免乎饥寒之患。而欲民之去末反本，由是发其原而壅其流也。夫雕琢刻镂，伤农事者也；锦绣纂组，害女工者也。农事废，女工伤，则饥之本而寒之原也。夫饥寒并至，能不犯法干诛者，古今未闻也。 |
| | Moreover, the wealthy ride in chariots adorned with brocade and embroidered robes; their horses are decorated with feathers, ivory, and elephant ornaments. Their curtains, mats, and cushions are made of richly patterned silk and tassels, dyed in alternating shades of blue and yellow—so elaborate that they cannot be described. The poor wear coarse hemp garments tied with ropes in summer, swallow beans and drink water to fill their stomachs, enduring the heat of summer; in winter they wear patched sheepskin coats, short hemp garments that do not cover their bodies, and huddle near the stove's mouth for warmth. Thus, as registered commoners they are no different from one another; yet the disparity between rich and poor is like that between a ruler and a slave—too great to be compared. Those who rely on strange skills or deceitful means can satisfy themselves within one lifetime; those who uphold righteousness, cultivate virtue, and do not seek profit lightly cannot escape the hardships of hunger and cold. And yet, if one wishes for the people to abandon commerce and return to farming, it is like opening a source while blocking its flow. Carving and engraving harm agricultural work; Brocade, embroidery, and elaborate silk weaving damage the labor of women. When farming is neglected and female labor harmed, this becomes the root of hunger and the source of cold. When hunger and cold come together, there has never been a case in ancient or modern times where people did not break the law to avoid punishment.
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| | 齐俗训: |
故仕鄙在时不在行，利害在命不在智。夫败军之卒，勇武遁逃，将不能止也；胜军之陈，怯者死行，惧不能走也。故江河决，沉一乡，父子兄弟相遗而走，争升陵阪，上高丘，轻足先升，不能相顾也。世乐志平，见邻国之人溺，尚犹哀之，又况亲戚乎！故身安则恩及邻国，志为之灭；身危则忘亲戚，而人不能解也。游者不能拯溺，手足有所急也；灼者不能救火，身体有所痛也。夫民有馀即让，不足则争，让则礼义生，争则暴乱起。扣门求水，莫弗与者，所饶足也；林中不卖薪，湖上不鬻鱼，所有馀也。故物丰则欲省，求澹则争止。秦王之时，或人葅子，利不足也；刘氏持政，独夫收孤，财有馀也。故世治则小人守政，而利不能诱也；世乱则君子为奸，而法弗能禁也。 |
| | Therefore, whether one is honored or despised depends on the time, not conduct; whether one gains benefit or suffers harm depends on fate, not wisdom. When an army is defeated, its soldiers, though brave and martial, will flee; the general cannot stop them; in a victorious army's formation, even the timid must march forward in death, too frightened to run. Therefore, when a river breaks its banks and drowns an entire village, fathers abandon sons and brothers leave each other to flee. They struggle to climb hills and high ground; the swift-footed reach safety first, leaving no time for concern or care for others. In a peaceful world where people are content with their lives, even seeing the drowning of someone from a neighboring state would still evoke compassion; how much more so toward relatives! Therefore, when one's body is at peace, kindness extends even to neighboring states, and selfish desires fade away; when in danger, one forgets relatives, and no one can prevent this. A swimmer cannot rescue a drowning person if his own hands and feet are in urgent peril; a burned man cannot put out a fire, for his body is already in pain. When the people have enough, they yield; when lacking, they compete. Yielding gives rise to rites and righteousness; competing brings about violence and disorder. Knock on a door for water, and none will refuse—it is because they have more than enough; Firewood is not sold in the forest, nor fish sold on the lake—because there is an abundance. Therefore, when resources are abundant, desires decrease; when demands are modest, competition ceases. In the time of King Qin, someone boiled his son for food—because profit and sustenance were insufficient; During Liu's rule, a tyrant took in orphans—because wealth was abundant. Therefore, when the world is well governed, petty people abide by laws and cannot be tempted by profit; when the world is in chaos, virtuous men turn to villainy, and laws cannot restrain them.
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