| | 詮言訓: |
洞同天地，渾沌為樸，未造而成物，謂之太一。同出於一，所為各異，有鳥、有魚、有獸，謂之分物。方以類別，物以群分，性命不同，皆形於有。隔而不通，分而為萬物，莫能及宗，故動而謂之生，死而謂之窮。皆為物矣，非不物而物物者也，物物者亡乎萬物之中。稽古太初，人生於無，形於有，有形而制於物。能反其所生，故未有形，謂之真人。真人者，未始分於太一者也。聖人不為名尸，不為謀府，不為事任，不為智主。藏無形，行無跡，遊無朕，不為福先，不為禍始，保於虛無，動於不得已。欲福者或為禍，欲利者或離害。故無為而寧者，失其所以甯則危；無事而治者，失其所以治則亂。星列於天而明，故人指之；義列於德而見，故人視之。人之所指，動則有章；人之所視，行則有跡。動有章則詞，行有跡則議。故聖人掩明于不形，藏跡于無為。王子慶忌死於劍，羿死於桃棓，子路菹于衛，蘇秦死於口。人莫不貴其所有，而賤其所短，然而皆溺其所貴，而極其所賤。所貴者有形，所賤者無朕也。故虎豹之強來射，蝯狖之捷來措。人能貴其所賤，賤其所貴，可與言至論矣。 |
| | The Dao is coextensive with Heaven and Earth, in a state of undifferentiated simplicity; it has not yet shaped things but gives rise to them. This is called Taiyi. They all originate from one source, yet their functions differ; there are birds, fish, and beasts. This is called the differentiation of things. The squareness distinguishes by categories, and things differentiate into groups; life forms differ from one another, all manifesting in existence. Separated and not interconnected, differentiated into myriad things; none can reach back to the source. Therefore, movement is called life, and stillness is called death. They are all things; it is not that they do not become things while making other things become things, but the one who makes things into things perishes within the myriad things. Looking back to ancient times at Taichu, human beings originate from non-being and manifest in being; once a form is taken, they are constrained by things. Those who can return to their source of birth, thus having no form, are called zhenren (true persons). Zhenren are those who have never been differentiated from Taiyi. A sage does not become a corpse of fame, nor a repository of schemes, nor bear the burden of affairs, nor be the master of wisdom. They conceal without form, move without traces, wander without signs; they do not precede fortune nor initiate misfortune. They preserve themselves in emptiness and act only when absolutely necessary. Those who desire fortune may bring about disaster, and those who seek benefit may instead encounter harm. Therefore, one who attains peace through non-action will face danger if they lose the cause of their peace; 橑 One who achieves order through inaction will encounter chaos if they lose the basis for that order. Stars are arranged in the sky and shine, so people point at them; Righteousness is displayed within virtue and becomes visible, hence people observe it. What people point to, when in motion, has patterns; What people observe, when acted upon, leaves traces. When movement has patterns, words arise; when action leaves traces, discussion follows. Therefore, a sage conceals brightness within formlessness and hides traces in non-action. Prince Wangzi Qingji died by the sword, Yi was killed by a peach staff, Zilu was minced in Wei, and Su Qin died due to words. No one does not value what they possess and despise their weaknesses; yet all are drowned in what they value and reach extremes in what they despise. What is valued has form, while what is despised leaves no sign. Therefore, the strength of tigers and leopards invites arrows, and the agility of gibbons and macaques invites entanglement. If a person can value what is despised and despise what is valued, they may be spoken to about the ultimate discourse.
|
| | 詮言訓: |
自信者，不可以誹譽遷也；知足者，不可以勢利誘也。故通性情者，不務性之所無以為；通命之情者，不憂命之所無奈何；通于道者，物莫不足滑其調。詹何曰：「未嘗聞身治而國亂者也，未嘗聞身亂而國治者也。」矩不正，不可以為方；規不正，不可以為員；身者，事之規矩也。未聞枉己而能正人者也。原天命，治心術，理好憎，適情性，則治道通矣。原天命，則不惑禍福；治心術，則不妄喜怒；理好憎，則不貪無用；適情性，則欲不過節。不惑禍福，則動靜循理；不妄喜怒，則賞罰不阿；不貪無用，則不以欲用害性；欲不過節，則養性知足。凡此四者，弗求於外，弗假於人，反己而得矣。 |
| | One who has self-confidence cannot be swayed by slander or praise; One who knows contentment cannot be tempted by power or profit. Therefore, those who understand nature and emotion do not pursue what their nature does not provide; Those who comprehend the nature of fate do not worry about matters beyond their control in destiny; Those who understand the Dao find no thing insufficient to harmonize with its rhythm. Zhan He said, "I have never heard of a case where the person is orderly but the state is in chaos, nor have I ever heard of a case where the self is chaotic yet the state is orderly." If the square is not correct, it cannot form a right angle; if the compass is not accurate, it cannot draw a circle; The self is the standard and measure for affairs. I have never heard of anyone who could straighten others while themselves crooked. Originate from the mandate of Heaven, regulate one's mind and methods, manage likes and dislikes, and harmonize emotions and nature; then the way to governance will be unimpeded. Originate from the mandate of Heaven; thus one is not confused by fortune or misfortune; Regulate one's mind and methods; then one does not act on impulsive joy or anger; Manage likes and dislikes; thus one does not greedily pursue what is useless; Harmonize emotions and nature; thus desires do not exceed moderation. Not being confused by fortune or misfortune means that movement and stillness follow reason; Not acting on impulsive joy or anger means rewards and punishments are not biased; Not greedily pursuing what is useless means one does not harm nature through desires for use; Desires not exceeding moderation mean cultivating nature and knowing contentment. All these four aspects do not require seeking from the outside, nor relying on others; they are attained by turning inward and reflecting.
|
| | 詮言訓: |
天下不可以智為也，不可以慧識也，不可以事治也，不可以仁附也，不可以強勝也。五者皆人才也，德不盛，不能成一焉。德立則五無殆，五見則德無位矣。故得道則愚者有餘，失道則智者不足。渡水而無遊數，雖強必沉；有遊數，雖羸必遂。又況托於舟航之上乎！為政之本，務在於安民；安民之本，在於足用；足用之本，在於勿奪時；勿奪時之本，在於省事；省事之本，在於節欲；節欲之本，在於反性；反性之本，在於去載。去載則虛，虛則平。平者，道之素也；虛者，道之舍也。能有天下者，必不失其國；能有其國者，必不喪其家；能治其家者，必不遺其身；能修其身者，必不忘其心；能原其心者，必不虧其性；能全其性者，必不惑於道。故廣成子曰：「慎守而內，周閉而外，多知為敗。毋視毋聽，抱神以靜，形將自正。不得之己而能知彼者，未之有也。」故《》曰：「」能成霸王者，必得勝者也；能勝敵者，必強者也；能強者，必用人力者也；能用人力者，必得人心也；能得人心者，必自得者也；能自得者，必柔弱也。強勝不若己者，至於與同則格，柔勝出於己者，其力不可度。故能以眾不勝成大勝者，唯聖人能之。 |
| | The world cannot be managed through wisdom, understood through cleverness, governed through affairs, attached to through benevolence, or conquered through strength. These five are all human talents; without abundant virtue, none can succeed in even one of them. When virtue is established, the five [qualities] are secure; when the five appear, virtue has no place. Therefore, attaining the Dao means even the foolish have enough; losing the Dao means even the wise are insufficient. Crossing water without swimming skills, though strong, one will inevitably sink; With swimming skills, even the weak can succeed. How much more so when relying on a boat or vessel! The foundation of governance lies in ensuring the people's peace; The basis for the people's peace is sufficient resources; The foundation of sufficient resources lies in not seizing their proper time; The basis for not seizing the proper time lies in minimizing affairs; The foundation for minimizing affairs lies in restraining desires; The basis for restraining desires lies in returning to one's nature; The foundation for returning to one's nature lies in removing burdens. Removing burdens leads to emptiness, and emptiness brings balance. Balance is the essential nature of the Dao; Emptiness is the dwelling place of the Dao. One who can possess the world will surely not lose their state; One who can preserve their state will surely not lose their family; One who can manage their family will surely not neglect themselves; One who cultivates themselves will surely not forget their mind; One who understands the origin of their mind will surely not harm their nature; One who preserves their nature will surely not be confused by the Dao. Therefore, Guangchengzi said: "Be cautious in guarding your inner self, and keep the outer world closed off; excessive knowledge leads to failure. See nothing, hear nothing; hold the spirit in stillness, and the body will naturally become upright." There has never been one who, without understanding oneself, could know others." Therefore, the Yijing says: "Seal up the sack; there will be no blame and no praise." Those who can become a hegemon or king must necessarily be victors; Those who can defeat the enemy are necessarily strong; Those who become strong are necessarily those who employ human strength; Those who can employ human strength are necessarily those who have the people's hearts. Those who gain the people's hearts are necessarily those who first achieve self-mastery; Those who achieve self-mastery are necessarily gentle and yielding. To conquer the weak is not as effective as oneself; when encountering equals, one meets resistance. To overcome those stronger than oneself through gentleness yields power beyond measure. Therefore, only a sage can achieve great victory by turning many small defeats into one great triumph.
|
| | 詮言訓: |
善遊者，不學刺舟而便用之，勁者，不學騎馬而便居之。輕天下者，身不累於物，故能處之。泰王亶父之居邠，狄人攻之，事之以皮幣珠玉而不聽，乃謝耆老而徙岐周。百姓攜幼扶老而從之，遂成國焉。推此意，四世而有天下，不亦宜乎！無以天下為者，必能活天下者。霜雪雨露，生殺萬物，天無為焉，猶之貴天也。厭文搔法，治官理民者，有司也，君無事焉，猶尊君也。辟地墾草者，後稷也；決河濬江者，禹也；聽獄制中者，皋陶也；有聖名者，堯也。故得道以御者，身雖無能，必使能者為己用。不得其道，伎藝雖多，未有益也。方船濟乎江，有虛船從一方來，觸而覆之，雖有忮心，必無怨色。有一人在其中，一謂張之，一謂歙之，再三呼而不應，必以醜聲隨其後。向不怒而今怒，向虛而今實也。人能虛己以游於世，孰能訾之！ |
| | A skilled swimmer does not need to learn how to steer a boat yet can use it easily; one who is strong does not need to study horseback riding but can sit on the horse with ease. One who regards the world lightly is not burdened by things, and thus can dwell within it. Duke Taiwang Danfu resided in Bin, but the Di people attacked. He offered them hides, silk, pearls, and jade, yet they did not listen. So he apologized to the elders and moved to Qi Zhou. The common people carried their young and supported their elderly to follow him, thus establishing a state. Extending this principle, four generations later they possessed the world; was that not fitting! One who does not regard the world as their own is necessarily one who can sustain the world. Frost, snow, rain, and dew bring life or death to all things, yet Heaven does nothing; still, people revere Heaven. Disliking literary embellishment and legal procedures, managing officials and governing the people—these are the duties of subordinates; the ruler has no involvement. Yet still, the ruler is honored. One who clears land and cultivates grassland is Houji; One who dries up rivers and dredges the Yangtze is Yu; One who hears lawsuits and establishes justice is Gao Yao; He who bore the title of sage was Yao. Therefore, one who follows the Dao to govern, though personally lacking ability, will surely make those with ability serve them. Without attaining this way, even if skills and arts are numerous, they bring no benefit. A boat crossing the river is struck from one side by an empty vessel, capsizing it. Even with a resentful heart, there will surely be no angry expression. If someone is inside the boat, one might say it was pushed, another that it was pulled. Calling out repeatedly without response, surely an ugly accusation will follow. Previously there was no anger but now there is; previously empty, now filled with substance. If a person can remain unassuming and move through the world, who could criticize them!
|
| | 詮言訓: |
釋道而任智者必危，棄數而用才者必困。有以欲多而亡者，未有以無欲而危者也；有以欲治而亂者，未有以守常而失者也。故智不足免患，愚不足以至於失寧。守其分，循其理，失之不憂，得之不喜，故成者非所為也，得者非所求也。入者有受而無取，出者有授而無予，因春而生，因秋而殺，所生者弗德，所殺者非怨，則幾於道也。聖人不為可非之行，不憎人之非己也；修足譽之德，不求人之譽己也；不能使禍不至，信己之不迎也；不能使福必來，信己之不攘也。禍之至也，非其求所生，故窮而不憂；福之至也，非其求所成，故通而弗矜。知禍福之制不在於己也，故閒居而樂，無為而治。聖人守其所以有，不求其所未得。求其所無，則所有者亡矣；修其所有，則所欲者至。故用兵者，先為不可勝，以待敵之可勝也；治國者，先為不可奪，待敵之可奪也。舜修之曆山，而海內從化；文王修之岐周，而天下移風。使舜趨天下之利，而忘修己之道，身猶弗能保，何尺地之有！ |
| | Those who abandon the Dao and rely on wisdom will surely face danger; those who forsake principles and use talent alone will surely become trapped. There are those who perished due to excessive desire, but none have faced danger from the absence of desire; There are those whose attempts at governance through desire led to chaos, but none who lost their way by adhering to constancy. Therefore, wisdom is insufficient to avoid misfortune, and foolishness is not enough to lead to the loss of peace. To hold fast to one's proper role, follow the principles of order; not to worry over loss, nor rejoice at gain. Thus, success is not something sought after, and what is gained is not a result of active pursuit. Those who enter receive but do not take; those who leave give but do not bestow. Life arises with spring, death comes with autumn. Those born are not indebted to it, and those killed bear no grudge—this is close to the Dao. A sage does not act in ways that invite censure, nor does he resent others' criticisms of himself; He cultivates virtue sufficient for praise, yet does not seek others' commendation of himself; One cannot prevent misfortune from coming, but can trust that it is not sought after by oneself; One cannot ensure fortune will surely come, but can believe that one does not seize it for oneself. When misfortune comes, it is not from what was sought; thus, even in adversity there is no sorrow; When fortune arrives, it is not the result of one's seeking; therefore, even when things go well, there is no arrogance. Knowing that the control over misfortune and fortune does not lie within oneself, one thus finds joy in quiet seclusion and governs through non-action. A sage guards what he already possesses and does not seek after what he has yet to obtain. To pursue what one lacks, then what one possesses will be lost; Cultivate what one already has, and the desired shall come. Therefore, those who wage war first ensure they cannot be defeated, waiting for the opportunity to defeat the enemy; Those who govern a state first establish what cannot be taken from them, awaiting the moment when the adversary can be deprived. Shun cultivated virtue at Lishan, and within the seas all followed his transformation; Wenwang cultivated it in Qizhou, and thus the customs of the world changed. Had Shun pursued the benefits of ruling the world while forgetting to cultivate his own virtue, he would still have failed to preserve himself—what territory could he then possess!
|
| | 詮言訓: |
故治未固於不亂，而事為治者，必危；行未固於無非，而急求名者，必挫也。福莫大無禍，利莫美不喪。動之為物，不損則益，不成則毀，不利則病，皆險，道之者危。故秦勝乎戎，而敗乎殽；楚勝乎諸夏，而敗乎栢莒。故道不可以勸而就利者，而可以寧避害者。故常無禍，不常有福；常無罪，不常有功。聖人無思慮，無設儲，來者弗迎，去者弗將。人雖東西南北，獨立中央，故處眾枉之中，不失其直，天下皆流，獨不離其壇域。故不為善，不避醜，遵天之道；不為始，不專己，循天之理；不豫謀，不棄時，與天為期；不求得，不辭福，從天之則。不求所無，不失所得，內無旁禍，外無旁福。禍福不生，安有人賊！ |
| | Therefore, if governance is not firmly established in order before disorder arises, and one acts as though the state were already well governed, it will surely be dangerous; If conduct is not firmly rooted in being beyond censure before others criticize, yet one urgently seeks fame, he will surely meet defeat. No blessing is greater than the absence of misfortune; no profit more beautiful than that which does not lead to loss. Action, as a thing, either brings no damage or benefit; it either leads to success or destruction. If not advantageous, it causes harm—these are all perilous paths. To follow such ways is dangerous. Thus, the Qin defeated the Rong but suffered defeat at Xiao; Chu triumphed over the Zhuxia but was defeated at Baiju. Therefore, the Dao cannot be used to urge one toward profit, but it can guide one to remain tranquil and avoid harm. Thus, misfortune is not constant, nor is fortune ever lasting; Wrongdoing does not persist, yet merit is never permanent. A sage has no thoughts or plans, makes no preparations; he neither welcomes those who come nor sees off those who depart. Though people may go east, west, south, or north, the sage remains independently at the center. Thus, even amidst many crooked ones, he does not lose his uprightness; when all under heaven flow away, alone he does not leave his domain. Therefore, he neither seeks virtue nor avoids ugliness, following the way of Heaven; He does not initiate actions, nor cling to self, but follows the principles of Heaven. He makes no premature plans, does not discard opportunity, and aligns with Heaven's timing; He seeks no gain, nor refuses fortune, following Heaven's rule. He does not seek what he lacks and does not lose what he possesses; internally free from side misfortunes, externally untouched by external blessings. When misfortune and fortune do not arise, how could there be human harm!
|
| | 詮言訓: |
為善則觀，為不善則議；觀則生貴，議則生患。故道術不可以進而求名，而可以退而修身；不可以得利，而可以離害。故聖人不以行求名，不以智見譽。法修自然，己無所與。慮不勝數，行不勝德，事不勝道。為者有不成，求者有不得。人有窮而道無不通，與道爭則凶。故《》曰：「弗識弗知，順帝之則。」有智而無為，與無智者同道；有能而無事，與無能者同德。其智也，告之者至，然後覺其動也；使之者至，然後覺其為也。有智若無智，有能若無能，道理為正也。故功蓋天下，不施其美；澤及後世，不有其名。道理通而人偽滅也。 |
| | To act virtuously invites observation; to act wrongly invites criticism; Observation brings prestige, but criticism brings misfortune. Therefore, the way and method cannot be pursued to seek fame, yet they can guide one in retreating inward to cultivate virtue; They cannot bring profit, but they can help avoid harm. Therefore, a sage does not pursue reputation through actions, nor seek praise by wisdom. He follows the natural law, and himself takes no part in it. Thoughts cannot surpass numbers; actions cannot exceed virtue; affairs cannot transcend the Dao. Those who act may not succeed, and those who seek may not obtain what they desire. People have limits, but the Dao has no barriers; to contend with the Dao is ominous. Thus the Shijing says: "Not knowing, not understanding, yet following the Emperor's rule." With wisdom but without action, one shares the same path as those without wisdom; Possessing ability yet doing nothing, one is equal in virtue to those without ability. Their wisdom lies in being informed only when the matter arrives, and then they realize its movement; Only when the task comes do they recognize their action. To have wisdom as if without, to possess ability as if none—this is the correctness of principle and Dao. Therefore, though his achievements overshadow the world, he does not display his excellence; Though his grace reaches future generations, he does not claim its name. When the Dao and principle are clear, human artifice is extinguished.
|
| | 詮言訓: |
名與道不兩明，人受名則道不用，道勝人則名息矣。道與人競長。章人者，息道者也；人章道息，則危不遠矣。故世有盛名，則衰之日至矣。欲尸名者必為善，欲為善者必生事，事生則釋公而就私，貨數而任己。欲見譽於為善，而立名於為質，則治不修故，而事不須時。治不修故，則多責；事不須時，則無功。責多功鮮，無以塞之，則妄發而邀當，妄為而要中。功之成也，不足以更責；事之敗也，不足以敝身。故重為善若重為非，而幾於道矣。 |
| | Fame and the Dao cannot both be illuminated; when people accept fame, the Dao becomes useless. When the Dao prevails over people, fame ceases. The Dao contends with people in growth. Those who glorify people are those who extinguish the Dao; When people are exalted and the Dao fades, danger is not far away. Therefore, when a generation has great fame, the day of its decline is already at hand. Those who desire to possess a name must do good; those who wish to do good will inevitably create affairs. When affairs arise, they abandon the public for private interests and rely on personal judgment instead of objective standards. Those who seek praise through doing good, and establish a name by being upright, will neglect the cultivation of order and act without regard for timing. When governance is not based on established principles, there are many accusations; When actions do not follow the proper timing, they achieve no success. With many accusations and little achievement, having nothing to fill this void, one rashly acts in hopes of approval and recklessly undertakes actions seeking success. Even when achievements are made, they are insufficient to erase blame; When affairs fail, it is still not enough to endanger one's life. Therefore, regarding good deeds as seriously as wrongdoing brings one close to the Dao.
|
| | 詮言訓: |
天下非無信士也，臨貨分財，必控籌而定分，以為有心者之于平，不若無心者也。天下非無廉士也，然而守重寶者必關戶而全封，以為有欲者之于廉，不若無欲者也。人舉其疵則怨人，鑒見其醜則善鑒，人能接物而不與己焉，則免於累矣。公孫龍粲於辭而貿名，鄧析巧辯而亂法，蘇秦善說而亡國。由其道，則善無章；修其理，則巧無名。故以巧鬥力者，始于陽，常卒于陰；以慧治國者，始于治，常卒於亂。使水流下，孰弗能治；激而上之，非巧不能。故文勝則質掩，邪巧則正塞之也。德可以自修，而不可以使人暴；道可以自治，而不可以使人亂；雖有聖賢之寶，不遇暴亂之世，可以全身，而未可以霸王也。湯、武之王也，遇桀、紂之暴也；桀、紂非以湯、武之賢暴也，湯、武遭桀、紂之暴而王也。故雖賢王，必待遇。遇者，能遭於時而得之也，非智能所求而成也。君子修行而使善無名，佈施而使仁無章，故士行善而不知善之所由來，民澹利而不知利之所由出。故無為而自治。善有章則士爭名，利有本則民爭功，二爭者生，雖有賢者，弗能治。 |
| | The world is not without trustworthy people, yet when faced with goods and the division of wealth, they must count carefully to determine shares. This shows that those with intent toward fairness are less impartial than those without such thoughts. The world is not lacking in upright people, yet those guarding precious treasures must lock the doors and seal them completely. This shows that one with desires, even if honest, cannot match the integrity of one without desire. When people point out their flaws, they blame others; when a mirror reveals ugliness, it is the mirror's virtue. If one can interact with things without involving oneself, he will be free from burdens. Gongsun Long was dazzling in rhetoric and gained a name, Deng Xi was skillful in argumentation and disrupted the law, Su Qin was eloquent but led to the downfall of his state. Following the Dao, goodness is without distinction; Cultivating principle, skill becomes nameless. Therefore, those who contend through skill and strength begin in the open but often end in obscurity; Those who govern with wisdom start with order but often end in chaos. To make water flow downward, who cannot manage it; To force it upward against its nature requires no skill to fail. Therefore, when ornamentation prevails, substance is obscured; when deceit and cunning arise, the upright path is blocked. Virtue can be cultivated by oneself but cannot compel others to act violently; The Dao can regulate itself, yet it cannot force people into disorder; Even with the treasures of sages and worthies, if not encountering a time of violence and chaos, one may preserve oneself but cannot become a hegemon or king. Tang and Wu became kings because they encountered the tyranny of Jie and Zhou; Jie and Zhou were not tyrants because Tang and Wu were virtuous, but rather, Tang and Wu became kings by encountering the tyranny of Jie and Zhòu. Therefore, even a virtuous king must await opportunity. Opportunity means encountering the right time and attaining it; it is not something that wisdom or intelligence can seek to achieve. A gentleman cultivates virtue so that goodness remains nameless, gives generously so that benevolence is without distinction. Thus, the worthy act with kindness yet do not know from where it arises; the people seek profit passively and are unaware of its source. Therefore, through non-action, order governs itself. When goodness is distinguished, the worthy contend for reputation; when profit has a source, the people vie for achievement. When these two forms of contention arise, even with virtuous individuals, governance cannot succeed.
|
| | 詮言訓: |
故聖人掩跡于為善，而息名於為仁也。外交而為援，事大而為安，不若內治而待時。凡事人者，非以寶幣，必以卑辭。事以玉帛，則貨殫而欲厭；卑禮婉辭，則論說而交不結；約束誓盟，則約定而反無日。雖割國之錙錘以事人，而無自恃之道，不足以為全。若誠外釋交之策，而慎修其境內之事。盡其地力，以多其積；厲其民死，以牢其城；上下一心，君臣同志；與之守社稷，斅死而民弗離，則為名者不伐無罪，而為利者不攻難勝，此必全之道也。民有道所同道，有法所同守，為義之不能相固，威之不能相必也，故立君以一民。君執一則治，無常則亂。君道者，非所以為也，所以無為也。何謂無為？智者不以位為事，勇者不以位為暴，仁者不以位為患，可謂無為矣。夫無為，則得於一也。一也者，萬物之本也，無敵之道也。 |
| | Therefore, sages conceal their traces in doing good and quell fame by practicing benevolence. To seek external alliances for support or to deal with great matters for stability is not as good as internal governance and waiting for the right time. Those who wish to influence others in affairs do so either through treasures and gifts or by humble words. To deal with matters through jade and silk leads to exhaustion of wealth while desires remain unsatisfied; Using humble rituals and gentle words results in endless discussion without the bond being formed; Making covenants and oaths leads to agreements set but violations inevitable. Even if one were to offer the smallest parts of a state to serve others, without a way of self-reliance, it would not be sufficient for completeness. If one sincerely abandons strategies of external alliances and carefully attends to affairs within the borders, then exhaust the land's potential to increase its stores; encourage the people to die for their country, thus fortifying the city; unite upper and lower ranks with a single mind, and align ruler and minister in shared purpose; unite to defend the state, so that even in death the people do not abandon it. Then those seeking fame will not attack an innocent state, and those pursuing profit will not assault a difficult one; this is the sure way to completeness. The people share a common path and laws they collectively uphold; yet righteousness alone cannot ensure unity, nor can authority guarantee certainty. Therefore, rulers are established to unify the populace. When a ruler adheres to one principle, order prevails; when there is no consistency, chaos ensues. The way of rulership is not about doing something, but about non-action. What does "non-action" mean? A wise person does not use their position to act recklessly, a brave person does not use it for violence, and a benevolent person does not let it become a source of trouble; this may be called non-action. Non-action means attaining unity. Unity is the root of all things, and the way to be invincible.
|
| | 詮言訓: |
凡人之性，少則倡狂，壯則暴強，老則好利，一人之身，既數變矣，又況君數易法，國數易君！人以其位通其好憎，下之徑衢，不可勝理，故君失一則亂，甚於無君之時。故《》曰：「」此之謂也。君好智則倍時而任己，棄數而用慮，天下之物博而智淺，以淺澹博，未有能者也。獨任其智，失必多矣。故好智，窮術也；好勇，則輕敵而簡備，自負而辭助。一人之力以御強敵，不杖眾多而專用身才，必不堪也。故好勇，危術也。好與，則無定分。上之分不定，則下之望無止。若多賦斂，實府庫，則與民為仇。少取多與，數未之有也。故好與，來怨之道也。仁智勇力，人之美才也，而莫足以治天下。由此觀之，賢能之不足任也，而道術之可修明矣。 |
| | Human nature is such that in youth one tends to be impetuous, in maturity becomes violent and strong, and in old age seeks profit. In a single person's life, these changes occur multiple times; how much more so when rulers frequently change laws and states often replace their sovereigns! When people use their positions to pursue personal likes and dislikes, the paths of subordinates become too numerous to manage. Therefore, when a ruler loses unity, disorder arises—worse than in times without a ruler at all. Hence the "Shijing" says: "Do not err or forget; always follow the old rules." This is what it means. When a ruler favors wisdom, he disregards the times and relies on himself, abandons principles to use his own thoughts. The breadth of things in the world is vast while one's wisdom is shallow; using shallow understanding to manage vast matters has never produced success. To rely solely on one's own intelligence inevitably leads to many mistakes. Therefore, favoring wisdom is a path to exhaustion; favoring bravery leads one to underestimate the enemy and neglect preparations, to be overconfident and reject assistance. To rely on a single person's strength against a powerful foe, without depending on the many but solely on one's own talent, is surely unsustainable. Therefore, favoring bravery is a dangerous path. Favoring generosity leads to no fixed distinctions. When the ruler's distinctions are not set, the people's expectations have no limit. If one levies heavy taxes and fills the treasuries, it makes the ruler a foe of the people. To take little yet give much is something never seen before. Therefore, favoring generosity is a path that invites resentment. Benevolence, wisdom, bravery, and strength are the fine talents of people, yet none alone is sufficient to govern the world. From this we see that virtuous ability alone is insufficient for governance; thus, it becomes clear that principles and methods must be cultivated and clarified.
|
| | 詮言訓: |
聖人勝心，眾人勝欲。君子行正氣，小人行邪氣。內便於性，外合於義，循理而動，不系於物者，正氣也。重于滋味，淫於聲色，發於喜怒，不顧後患者，邪氣也。邪與正相傷，欲與性相害，不可兩立。一置一廢。故聖人損欲而從事於性。目好色，耳好聲，口好味，接而說之，不知利害，嗜欲也。食之不甯於體，聽之不合於道，視之不便於性。三官交爭，以義為制者，心也。割痤疽，非不痛也；飲毒藥，非不苦也；然而為之者，便於身也。渴而飲水，非不快也；饑而大飧，非不澹也；然而弗為者，害於性也。此四者，耳目鼻口不知所取去，必為之制，各得其所。由是觀之，欲之不可勝，明矣。 |
| | Sages overcome the mind; common people overcome desires. A gentleman acts with uprightness, while a petty person follows crookedness. That which is internally convenient for nature and externally conforms to righteousness, acting in accordance with principle without being bound by external things—is uprightness. Those who are overly attached to pleasures, indulge in music and beauty, act on anger or joy, and disregard future consequences—these are manifestations of crookedness. Crookedness and uprightness harm each other; desire and nature damage one another—they cannot coexist. One must be established, the other discarded. Therefore, sages reduce desires and act in accordance with nature. The eyes desire beauty, the ears desire sound, the mouth desires flavor; when one receives and is pleased by these without knowing their benefits or harms—it is craving. Eating it does not bring peace to the body, listening to it does not align with the Dao, and seeing it does not suit nature. The three senses contend; only by using righteousness as a standard can the mind prevail. To cut away boils and sores is not without pain; to drink bitter medicine is not without bitterness; yet people do it because it benefits the body. To drink water when thirsty is not unpleasant; to eat heartily when hungry is not unsatisfying; yet people refrain from doing so because it harms nature. These four cases show that the ears, eyes, nose, and mouth do not know what to take or reject; thus they must be regulated so each attains its proper place. From this it is clear that desires cannot prevail.
|
| | 詮言訓: |
凡治身養性，節寢處，適飲食，和喜怒，便動靜，使在己者得，而邪氣因而不生，豈若憂瘕疵之與痤疽之發，而豫備之哉！夫函牛之鼎沸，而蠅蚋弗敢入；昆山之玉瑱，而塵垢弗能汙也。聖人無去之心，而心無醜；無取之美，而美不失。故祭祀思親不求福，饗賓修敬不思德，唯弗求者能有之。處尊位者，以有公道而無私說，故稱尊焉，不稱賢也;有大地者，以有常術而無鈐謀，故稱平焉，不稱智也。內無暴事以離怨于百姓，外無賢行以見忌于諸侯，上下之禮，襲而不離，而為論者莫然不見所觀焉，此所謂藏無形者。非藏無形，孰能形！三代之所道者，因也。故禹決江河，因水也；後稷播種樹穀，因地也；湯、武平暴亂，因時也。故天下可得而不可取也，霸王可受而不可求也。 |
| | Generally, to cultivate the body and nurture nature—regulating rest and living conditions, adjusting diet, harmonizing joy and anger, balancing activity and stillness—ensures that what is within oneself functions well, so that harmful influences do not arise. How could this be compared to worrying about hidden ailments or boils before they appear, and preparing in advance? A large cauldron capable of boiling an ox will not attract flies; a jade chime from Kunshan Mountain cannot be soiled by dust. Sages have no thoughts of rejection, and thus their minds are free from ugliness; they do not seek beauty, yet beauty does not escape them. Therefore, in sacrifices one thinks of ancestors without seeking blessings; when entertaining guests, one shows respect without expecting virtue. Only those who do not seek can truly possess these things. Those in positions of high rank are honored for upholding public principles without private persuasion, thus they are called "respected," not "virtuous." Those who possess great territory do so because they follow consistent methods and lack secret schemes; therefore, they are called "just," not "wise." Internally, they avoid violent acts that alienate the people; externally, they do not display virtuous conduct that invites jealousy from feudal lords. The rites between ruler and subject are followed consistently without deviation, yet those who comment on them cannot clearly identify what is admirable—this is called "hiding formlessness." If not for hiding formlessness, how could true form be achieved! What the Three Dynasties followed was adaptation. Thus, Yu dredged rivers and streams by following water's nature; Houji sowed seeds and planted grains according to the land's suitability; Tang and Wu quelled violence and disorder by acting in accordance with the times. Therefore, the world can be attained but not seized; hegemony or kingship can be accepted but not pursued.
|
| | 詮言訓: |
在智則人與之訟，在力則人與之爭。未有使人無智者，有使人不能用其智於己者也；未有使人無力者，有使人不能施其力於己者也。此兩者，常在久見。故君賢不見，諸侯不備；不肖不見，則百姓不怨；百姓不怨，則民用可得；諸侯弗備，則天下之時可承。事所與眾同也，功所與時成也，聖人無焉。故老子曰：「虎無所措其爪，兕無所措其角。」蓋謂此也。鼓不滅於聲，故能有聲；鏡不沒於形，故能有形；金石有聲，弗叩弗鳴；管簫有音，弗吹無聲。聖人內藏，不為物先倡，事來而制，物至而應。飾其外者傷其內，扶其情者害其神，見其文者蔽其質，無須臾忘為質者，必困於性。百步之中，不忘其容者，必累其形。 |
| | If one relies on intelligence, others will contest with him; if one depends on strength, others will vie against him. There is no way to make people lack wisdom, but there is a way to prevent them from using their wisdom against oneself; there is no way to deprive people of strength, but there is a method to stop them from exerting that strength upon oneself. These two principles are always evident over time. Therefore, when a ruler is virtuous but not visible, the feudal lords will be unprepared; when an unworthy ruler remains unseen, the people do not resent him; if the people are without resentment, then one can gain their service; when feudal lords are unprepared, the right moment for the world may be seized. Matters succeed through shared effort; achievements arise from timing—sages do not claim them. Therefore, Laozi said: "The tiger has nowhere to place its claws; the sì has nowhere to use its horns." This is what he meant. A drum does not exhaust itself in sound, thus it can produce sound; a mirror does not consume itself by reflecting forms, hence it can reflect them; metal and stone have sound but do not ring unless struck; flutes and xiaos produce tones, yet make no sound without being played. Sages conceal themselves internally; they do not lead the way for external things. When affairs arise, they regulate them; when matters come, they respond to them. Those who adorn the outside harm the inside; those who support emotions damage their spirit. Those who focus on appearances obscure their essence. One who never forgets to be concerned with form will surely be trapped by nature itself. Within a hundred paces, one who does not forget his appearance must necessarily burden his body.
|
| | 詮言訓: |
故羽翼美者傷骨骸，枝葉美者害根莖，能兩美者，天下無之也。天有明，不憂民之晦也，百姓穿戶鑿牖，自取照焉；地有財，不憂民之貧也，百姓伐木芟草，自取富焉。至德道者若丘山，嵬然不動，行者以為期也。直己而足物，不為人贛，用之者亦不受其德，故寧而能久。天地無予也，故無奪也；日月無德也，故無怨也。喜德者必多怨，喜予者必善奪。唯滅跡于無為，而隨天地自然者，唯能勝理，而為受名。名興則道行，道行則人無位矣。故譽生則毀隨之，善見則怨從之。利則為害始，福則為禍先。唯不求利者為無害，唯不求福者為無禍。侯而求霸者，必失其侯；霸而求王者，必喪其霸。故國以全為常，霸王其寄也；身以生為常，富貴其寄也。能不以天下傷其國，而不以國害其身者，為可以托天下也。 |
| | Therefore, beautiful wings harm the bones; lush branches and leaves damage the roots and stems. Those who can have both beauty are nonexistent in the world. Heaven has brightness, yet does not worry about people's darkness; the common folk dig windows and carve doors to bring in light themselves. The earth has wealth, yet does not worry about the people's poverty; the common folk cut trees and clear weeds to enrich themselves. One who attains the highest virtue is like a hill or mountain, towering and unmoving; travelers regard it as their guidepost. He is upright in himself yet sufficient for things, does not act on behalf of others, and those who use him do not feel his virtue. Thus he remains tranquil and endures long. Heaven and Earth give nothing, so they take nothing away; The sun and moon possess no virtue, hence they bear no grudges. Those who delight in virtue will inevitably have many grievances; those who love to give are often skilled at taking away. Only by erasing one's traces in non-action and following the natural course of Heaven and Earth can one truly master principles and thus receive a name. When names arise, the Dao is put into action; when the Dao is in motion, people have no fixed positions anymore. Therefore, praise arises and censure follows it; goodness becomes evident and resentment accompanies it. Benefit is the beginning of harm; fortune is the precursor to misfortune. Only those who do not seek benefit are free from harm, and only those who do not pursue fortune escape disaster. He who holds a marquis title yet seeks hegemony will surely lose his marquisate; He who is a hegemone but desires kingship will inevitably lose his hegemony. Therefore, the state should regard completeness as its constant; hegemony and kingship are but temporary conditions. The body should take life itself as its norm; wealth and rank are merely transient possessions. Only he who does not sacrifice his state for the sake of the world, nor endanger himself for the sake of his country is one upon whom the world can be entrusted.
|
| | 詮言訓: |
不知道者，釋其所已有，而求其所未得也。苦心愁慮以行曲，故福至則喜，禍至則怖，神勞于謀，智遽於事，禍福萌生，終身不悔，己之所生，乃反愁人。不喜則憂，中未嘗平。持無所監，謂之狂生。人主好仁，則無功者賞，有罪者釋；好刑，則有功者廢，無罪者誅。及無好者，誅而無怨，施而不德，放准循繩，身無與事，若天若地，何不覆載！故合而舍之者，君也；制而誅之者，法也。民已受誅，怨無所滅，謂之道。道勝，則人無事矣。聖人無屈奇之服，無瑰異之行，服不視，行不觀，言不議，通而不華，窮而不懾，榮而不顯，隱而不窮，異而不見怪，容而與眾同；無以名之，此之謂大通。升降揖讓，趨翔周遊，不得已而為也，非性所有於身，情無符檢，行所不得已之事，而不解構耳，豈加故為哉！ |
| | Those who do not understand the Dao abandon what they already possess in pursuit of what they have yet to obtain. They toil with anxious thoughts and act deceptively, so when fortune comes they rejoice, but when misfortune arrives they are terrified. Their spirits labor over schemes; their wisdom is hurried by affairs. Thus misfortunes and blessings arise, yet they never regret it all their lives. What originates from themselves becomes a source of sorrow for others instead. Without joy comes worry; the mind has never been at peace. To hold on without reflection is called a mad scholar. If the ruler favors benevolence, those without merit receive rewards and the guilty are released; If he favors punishment, then those with merit are discarded and the innocent are executed. But when there is no preference, punishments are carried out without resentment and benefits given without seeking virtue. Following standards and adhering to principles, the ruler remains uninvolved in affairs, like Heaven or Earth—what could possibly not be encompassed! Therefore, he who combines and then abandons them is the sovereign; He who establishes rules and executes punishments is the law. The people, having already been punished, have nowhere to vent their resentment—this is called the Dao. When the Dao prevails, people are free from trouble. Sages do not wear unusual or strange clothing, nor do they perform extraordinary actions. Their attire is unnoticed; their conduct goes unobserved; their words are not discussed. They are thorough yet not showy, in adversity yet not fearful, honored yet not prominent, hidden yet not impoverished, different yet not regarded as strange, and harmonious while blending with the crowd; No name can describe them—this is called great thoroughness. Rising and descending, bowing and yielding, moving quickly or strolling leisurely—these are actions done out of necessity. They do not stem from one's nature but are devoid of inner conviction. One performs what must be done without resistance; how could it be something deliberately chosen!
|
| | 詮言訓: |
故不得已而歌者，不事為悲；不得已而舞者，不矜為麗。歌舞而不事為悲麗者，皆無有根心者。善博者不欲牟，不恐不勝，平心定意，捉得其齊，行由其理，雖不必勝，得籌必多。何則？勝在於數，不在於欲。駎者不貪最先，不恐獨後，緩急調乎手，御心調乎馬，雖不能必先載，馬力必盡矣。何則？先在於數，而不在於欲也。是故滅欲則數勝，棄智則道立矣。賈多端則貧，工多技則窮，心不一也。故木之大者害其條，水之大者害其深。有智而無術，雖鑽之不通；有百技而無一道，雖得之弗能守。故《》曰：「淑人君子，其儀一也。其儀一也，心如結也。」君子其結于一乎！舜彈五弦之琴，而歌《南風》之詩，以治天下。周公殽臑不收於前，鐘鼓不解於縣，以輔成王而海內平。匹夫百畮一守，不遑啟處，無所移之也。以一人兼聽天下，日有餘而治不足，使人為之也。處尊位者如尸，守官者如祝宰。尸雖能剝狗燒彘，弗為也，弗能無虧；俎豆之列次，黍稷之先後，雖知弗教也，弗能害也。不能祝者，不可以為祝，無害於為尸；不能御者，不可以為仆，無害於為佐。故位愈尊而身愈佚；身愈大而事愈少。譬如張琴，小弦雖急，大弦必緩。 |
| | Therefore, he who sings out of necessity does not feign sorrow; he who dances out of necessity does not pretend to be graceful. Those who sing and dance without feigning sorrow or grace are all those lacking a rooted mind. A skilled gambler does not desire to win, nor fears losing. With a calm mind and steady will, he grasps the balance of the game and acts according to its principles. Though victory is not guaranteed, he will surely gain many chips. Why is this so? Victory lies in numbers, not in desire. A skilled horseman does not greedily seek to be first, nor fear being last. He adjusts the pace with his hands and harmonizes his mind with the horse. Though he may not necessarily arrive first, the horse's strength will surely be fully exerted. Why is this so? Being first lies in skill, not in desire. Therefore, suppressing desires leads to victory through skill, and abandoning wisdom establishes the Dao. A merchant with many pursuits becomes poor; a craftsman with too many skills ends in hardship—this is due to an undisciplined mind. Therefore, the larger the tree, the more its branches are harmed; the greater the water, the deeper it is damaged. To have wisdom without method, even with persistent effort, one cannot penetrate understanding; To possess a hundred skills yet lack the single Dao, though one may acquire them, he will not be able to preserve them. Hence the Book of Songs says: "A noble and virtuous gentleman—his conduct is one." "His conduct is one; his heart is as firm as a knot." Thus, the gentleman binds himself to unity! Shun played a five-stringed zither and sang the poem "Nanfeng" to govern the world. Zhou Gong did not remove the roasted pig from before him, nor did he take down the bells and drums from their mounts; by assisting King Cheng, peace was achieved throughout the realm. An ordinary man tending a hundred mu of land must guard it alone, having no time to rest or settle; there is nowhere for him to move. To have one person listen to the affairs of the entire world, even a day would be too short and governance insufficient—this must be done by others. Those in positions of high rank should act like a corpse during rituals; those holding office should behave as a priest or butcher does. Though the corpse could skin dogs and roast pigs, it does not do so; yet without such actions, there would be shortcomings. The order of ritual vessels and the sequence of millet offerings—though one may know them, they are not taught; yet no harm is done. One who cannot serve as a priest should not be a priest, but it does no harm to act as the corpse; One who cannot drive a carriage may not be a servant, yet it causes no harm in being an assistant. Therefore, the higher one's position, the more at ease their body becomes; The greater one's status, the fewer matters they must attend to. Like tuning a zither: though the small strings may be taut, the large ones must necessarily remain slack.
|
| | 詮言訓: |
無為者，道之體也；執後者，道之容也。無為制有為，術也；執後之制先，數也。放于術則強，審于數則寧。今與人卞氏之璧，未受者，先也；求而致之，雖怨不逆者，後也。三人同舍，二人相爭，爭者各自以為直，不能相聽，一人雖愚，必從旁而決之，非以智，不爭也。兩人相鬥，一羸在側，助一人則勝，救一人則免，鬥者雖強，必制一羸，非以勇也，以不鬥也。由此觀之，後之制先，靜之勝躁，數也。倍道棄數，以求苟遇，變常易故，以知要遮，過則自非，中則以為候，暗行繆改，終身不寤，此之謂狂。有禍則詘，有福則嬴，有過則悔，有功則矜，遂不知反，此謂狂人。員之中規，方之中矩，行成獸，止成文，可以將少，而不可以將眾。蓼菜成行，瓶甌有堤，量粟而舂，數米而炊，可以治家，而不可以治國。滌杯而食，洗爵而飲，浣而後饋，可以養家老，而不可以饗三軍。 |
| | Non-action is the essence of the Dao; Holding to what follows is the manifestation of the Dao. Non-action governing action is a method; Controlling the preceding by holding to what follows is skill. Reliance on method brings strength; mastery of skill ensures tranquility. Now, if one gives another a Bian Shi's jade, the giver is first; If it is requested and then given, even with resentment, it will not be refused—this is following. Three people share a room, two of whom quarrel. Each claims to be in the right and refuses to listen to the other. The third person, though foolish, will surely judge from the side—not out of wisdom, but because he does not engage in the dispute. Two men fight, and a weak person stands by. If he aids one side, that side will win; if he rescues one, the conflict can be avoided. Though the fighters are strong, they must submit to the weak—not out of bravery, but because the weak does not fight. From this we see that what follows controls what precedes; tranquility overcomes agitation—this is skill. To abandon the Dao and forsake skill in order to seek haphazard success, to change what is constant and replace old ways in pursuit of shortcuts—when this goes too far, one blames oneself; when it works out, one takes it as a sign. Proceeding blindly while making mistaken changes, never awakening throughout life—this is called madness. When misfortune comes, one bends; when fortune arrives, one becomes arrogant. When mistakes are made, regret follows; when achievements occur, pride arises. Proceeding without knowing to return—this is called a mad person. A circle conforms to the compass, and a square fits the carpenter's square; movement forms beasts, stillness creates patterns. One may lead a few but cannot command many. Water dropwort is planted in rows, bottles and bowls have their limits; one measures millet before pounding it and counts rice grains before cooking. This may suffice for managing a household but cannot govern a nation. Washing the cup before eating, rinsing the wine vessel before drinking, washing first before offering food—this may suffice to support one's family elders but cannot entertain an entire army.
|
| | 詮言訓: |
非易不可以治大，非簡不可以合眾。大樂必易，大禮必簡。易故能天，簡故能地。大樂無怨，大禮不責，四海之內，莫不系統，故能帝也。心有憂者，筐床衽席，弗能安也；菰飯犓牛，弗能甘也；琴瑟鳴竽，弗能樂也。患解憂除，然後食甘寢甯，居安遊樂。由是觀之，生有以樂也，死有以哀也。今務益性之所不能樂，而以害性之所以樂，故雖富有天下，貴為天子，而不免為哀之人。凡人之性，樂恬而憎憫，樂佚而憎勞。心常無欲，可謂恬矣；形常無事，可謂佚矣。游心於恬，舍形於佚，以俟天命。自樂於內，無急於外，雖天下之大，不足以易其一概。日月廋而無溉於志，故雖賤如貴，雖貧如富。大道無形，大仁無親，大辯無聲，大廉不嗛，大勇不矜。五者無棄，而幾向方矣。軍多令則亂，酒多約則辯；亂則降北，辯則相賊。故始于都者，常大於鄙；始于樂者，常大於悲；其作始簡者，其終本必調。今有美酒嘉肴以相饗，卑體婉辭以接之，欲以合歡；爭盈爵之間反生鬥，鬥而相傷，三族結怨，反其所憎，此酒之敗也。 |
| | Without ease and simplicity, great matters cannot be managed; without simplification, the masses cannot be united. The greatest music is always simple; the grandest rites are necessarily plain. Simplicity allows one to emulate Heaven; plainness enables one to follow Earth. The greatest music produces no resentment, and the grandest rites impose no blame. Within all under Heaven, none are excluded—thus one can become an emperor. One with worries in his heart cannot find peace even on a wicker bed or soft mat; Mushroom rice and young ox meat taste no sweeter to him; Even the music of zithers, flutes, and reed pipes cannot bring joy. Only when worries are dispelled and anxieties removed can one then savor food, sleep peacefully, dwell in comfort, and enjoy leisurely pleasures. From this we see that life has its joys, death its sorrows. Nowadays, people strive to add pleasures beyond what nature can enjoy while harming the very sources of natural joy. Thus, even if they possess all under Heaven and hold the rank of Son of Heaven, they cannot escape becoming sorrowful individuals. Human nature generally delights in tranquility and dislikes distress; it prefers ease and resists toil. A mind free of desire may be called tranquil; A body unburdened by affairs may be considered at ease. Let the mind wander in tranquility, leave the body to rest in ease, and await Heaven's decree. Finding joy internally, untroubled externally, even though the world is vast, it cannot alter one's consistent nature. The sun and moon may hide, yet they do not affect one's will; thus, though lowly as a commoner, he is like the noble; though poor, he resembles the rich. The great Dao has no form; the great benevolence shows no partiality; the great eloquence makes no sound; the great integrity does not seek to appear humble; the great courage does not boast. Possessing all five, one approaches the Way. Too many orders in an army lead to chaos; too much wine at a gathering leads to quarrels; Chaos brings defeat, and quarrels result in mutual harm. Therefore, those who begin with grandeur often surpass the humble; Those who start in joy often become greater than those in sorrow; He who begins with simplicity will, in the end, achieve harmony. Now there is fine wine and delicious food to share, humble gestures and courteous words to receive them, all intended to foster joy; Yet quarrels arise over the pouring of wine, leading to fights and mutual injuries. Three generations bear grudges, falling into what they hate most—this is the downfall caused by wine.
|
| | 詮言訓: |
《》之失僻，樂之失刺，禮之失責。徵音非無羽聲也，羽音非無徵聲也，五音莫不有聲，而以徵羽定名者，以勝者也。故仁義智勇，聖人之所備有也，然而皆立一名者，言其大者也。陽氣起于東北，盡於西南；陰氣起於西南，盡于東北。陰陽之始，皆調適相似，日長其類，以侵相遠，或熱焦沙，或寒凝水，故聖人謹慎其所積。水出於山，而入於海；稼生於野，而藏於廩。見所始則知終矣。席之先雚蕈，樽之上玄酒，俎之先生魚，豆之先泰羹，此皆不快於耳目，不適於口腹，而先王貴之，先本而後末。聖人之接物，千變萬軫，必有不化而應化者。夫寒之與暖相反，大寒地坼水凝，火弗為衰其暑；大熱爍石流金，火弗為益其烈。寒暑之變，無損益於己，質有之也。聖人常後而不先，常應而不唱；不進而求，不退而讓；隨時三年，時去我先；去時三年，時在我後；無去無就，中立其所。 |
| | The loss of The Book of Songs leads to eccentricity; the loss of music leads to discord; the loss of rites leads to blame. The note Zheng is not devoid of Yu tones, nor is the note Yu without Zheng tones. All five musical notes have their sounds; they are named after Zheng and Yu because these dominate. Therefore, benevolence, righteousness, wisdom, and courage are all possessed by the sage; yet each is given a single name to denote its most significant aspect. Yang energy originates in the northeast and reaches completion in the southwest; Yin energy begins in the southwest and concludes in the northeast. At their beginning, Yin and Yang are balanced and similar; as they grow in their respective kinds, they gradually diverge. One may become so hot it scorches sand, the other so cold it freezes water. Therefore, sages carefully manage their accumulations. Water originates in mountains and flows into the sea; Crops grow in fields but are stored in granaries. To see the beginning is to know the end. The first on the mat is a simple mushroom, the top of the wine vessel is plain water; the foremost on the platter is raw fish, and the first in the bean dish is mild broth. These are not pleasing to the eyes or ears, nor satisfying to the mouth or belly, yet ancient kings valued them highly—because they placed the root before the branch. The sage's interaction with things undergoes countless changes and transformations, yet there must always be something unchanging that responds to change. Cold and warmth are opposites; in extreme cold the earth cracks and water freezes, yet fire does not diminish its heat; In intense heat, stone is scorched and metal flows, yet fire does not increase its intensity. Changes in cold and heat do not diminish or add to itself; this is inherent in its nature. The sage always follows rather than leads, responds rather than initiates; Does not advance to seek, nor retreat to yield; Remaining with the times for three years, yet time moves on without me. Leaving the times for three years, and now time lags behind me. Neither departing nor approaching, one remains centered in their place.
|
| | 詮言訓: |
天道無親，唯德是與。有道者，不失時與人；無道者，失於時而取人。直己而待命，時之至不可迎而反也；要遮而求合，時之去不可追而援也。故不曰我無以為而天下遠，不曰我不欲而天下不至。古之存己者，樂德而忘賤，故名不動志；樂道而忘貧。故利不動心。名利充天下，不足以概志，故廉而能樂，靜而能澹。故其身治者，可與言道矣。自身以上，至於荒芒爾遠矣，自死而天下無窮爾滔矣，以數雜之壽，憂天下之亂，猶憂河水之少，泣而益之也。龜三千歲，浮游不過三日，以浮游而為龜憂養生之具，人必笑之矣。故不憂天下之亂，而樂其身之治者，可與言道矣。君子為善，不能使福必來；不為非，而不能使禍無至。福之至也，非其所求，故不伐其功；禍之來也，非其所生，故不悔其行。內修極而橫禍至者，皆天也，非人也。故中心常恬漠，累積其德，狗吠而不驚，自信其情。故知道者不惑，知命者不憂。萬乘之主卒，葬其骸於廣野之中，祀其鬼神於明堂之上，神貴於形也。故神制則形從，形勝則神窮。聰明雖用，必反諸神，謂之太沖。 |
| | The Dao of Heaven is impartial; it favors only virtue. He who follows the Way does not miss the right time or alienate people; He without the Way misses the right time and loses people. Uphold oneself uprightly while awaiting fate; when the time comes, it cannot be met or reversed; To block and seek union against the trend—when the time has passed, it cannot be pursued or retrieved. Therefore, one does not say, "I have no means," and thus the world remains distant; nor does one say, "I desire nothing," and so the world does not come. In ancient times, those who preserved themselves found joy in virtue and forgot lowliness; thus, fame did not move their wills; They rejoiced in the Way and forgot poverty. Therefore, profit did not stir their hearts. Though fame and profit fill the world, they are insufficient to sway one's aspirations; thus, integrity brings joy, and stillness brings tranquility. Therefore, only those who have cultivated themselves may be spoken to about the Dao. From oneself upward, reaching to the boundless and distant; from death onward, the world stretches infinitely. To worry about the chaos of all under Heaven with a life span mixed with many things is like worrying over the river's low water level and weeping to add more. A tortoise may live three thousand years, while a drifting creature lives no more than three days. If one were to use the drifting creature's brief life to worry about the tortoise's means of preserving health, people would surely laugh at it. Therefore, he who does not worry over the chaos of the world but rejoices in his own cultivation may be spoken to about the Way. A gentleman practicing virtue cannot ensure that blessings will surely come; He does not commit wrongdoing, yet cannot prevent misfortune from arriving. When blessings arrive, they are not what he sought; thus, he does not boast of his achievements; When misfortune comes, it is not caused by him; therefore, he does not regret his actions. When one has cultivated internally to the utmost yet misfortune still strikes from outside, it is Heaven's will, not a result of human action. Therefore, the mind remains constantly tranquil and detached; virtue accumulates within. Even when dogs bark, one is not startled, confident in one's own sincerity. Thus, he who knows the Dao remains unconfused, and he who understands fate does not worry. The ruler of a great empire, when dead, has his bones buried in the open fields and his spirits honored on the grand hall's altar—this shows that spirit is more precious than form. Therefore, when the spirit governs, the body follows; but if the body dominates, the spirit becomes impoverished. Though wisdom and intelligence are employed, they must ultimately return to the spirit—this is called Tai Chong.
|
