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夫作為書論者，所以紀綱道德，經緯人事，上考之天，下揆之地，中通諸理，雖未能抽引玄妙之中才，繁然足以觀終始矣。總要舉凡，而語不剖判純樸，靡𢿱大宗，懼為人之惽惽然弗能知也；故多為之辭，博為之說，又恐人之離本就末也。故言道而不言事，則無以與世浮沉；言事而不言道，則無以與化遊息。故著二十篇，有《原道》、有《俶真》、有《天文》、有《墜形》、有《時則》、有《覽冥》、有《精神》、有《本經》、有《主術》、有《繆稱》、有《齊俗》、有《道應》、有《氾論》、有《詮言》、有《兵略》、有《說山》、有《說林》、有《人間》、有《修務》、有《泰族》也。 |
| | As a treatise on writing, it is meant to establish the principles of morality and manage human affairs. It examines the heavens above, measures the earth below, and connects all intermediate truths. Although it may not fully draw upon profound wisdom, it is still sufficiently detailed to observe beginnings and endings. Summarizing the essentials, yet without dissecting and clarifying fundamental simplicity, one cannot grasp the great principles; there is a fear that people will remain confused and unable to understand. Therefore, many words are used, and extensive explanations are given; yet one also fears that people will abandon the fundamentals for trivialities. Thus, to speak of the Dao without speaking of affairs is insufficient for navigating the world's fluctuations. To speak of affairs without speaking of the Dao is insufficient for harmonizing with transformation and rest. Therefore, twenty essays were composed: there is "Yuan Dao," there is "Chu Zhen," there is "Tian Wen," there is "Zui Xing," there is "Shi Ze," there is "Lan Ming," there is "Jing Shen," there is "Ben Jing," there is "Zhu Shu," there is "Mou Cheng," there is "Qi Su," there is "Dao Ying," there is "Fan Lun," there is "Quan Yan," there is "Bing Lue," there is "Shuo Shan," there is "Shuo Lin," there is "Ren Jian," there is "Xiu Wu," and there is "Tai Zu."
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《原道》者，盧牟六合，混沌萬物，象太一之容，測窈冥之深，以翔虛無之軫，托小以苞大，守約以治廣，使人知先後之禍福，動靜之利害。誠通其志，浩然可以大觀矣。欲一言而寤，則尊天而保真；欲再言而通，則賤物而貴身；欲參言而究，則外物而反情。執其大指，以內治五藏，瀸濇肌膚，被服法則，而與之終身，所以應待萬方，鑒耦百變也。若轉丸掌中，足以自樂也。 |
| | "Yuan Dao" encompasses the 六合 (Lu Mou Liu He), unifies all things in chaos, mirrors the form of Taiyi, explores the depth of yao ming, soars through the void on the axis of emptiness, entrusts smallness to contain greatness, and maintains simplicity to govern vastness. It enables people to understand the misfortunes and blessings that follow from precedence or succession, as well as the advantages and disadvantages of movement and stillness. If one truly communicates this intent, it can indeed inspire a grand vision with boundless clarity. To awaken through a single word is to revere Heaven and preserve authenticity; To understand further with another word is to despise material things and value one's own body. To seek deeper understanding through a third word is to transcend external matters and return to one's true nature. Grasping its essential meaning, one governs the five viscera internally, purifies and refines the body, adheres to principles and rules, and follows them throughout life. This is how one responds to myriad circumstances and adapts to countless transformations. Like a rolling pearl in the palm of one's hand, it is sufficient for self-joy.
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《俶真》者，窮逐終始之化，嬴垀有無之精，離別萬物之變，合同死生之形。使人遺物反己，審仁義之間，通同異之理，觀至德之統，知變化之紀，說符玄妙之中，通回造化之母也。 |
| | "Chu Zhen" explores the transformations from beginning to end, pursues the essence of existence and non-existence in their extremes, distinguishes the changes among myriad things, and unites the forms of life and death. It enables people to transcend material concerns and return inward, examine the space between benevolence and righteousness, understand the principles of similarity and difference, observe the overarching virtue of the highest Dao, comprehend the patterns of transformation, and grasp the profound mysteries that correspond with the fundamental source of creation.
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《天文》者，所以和陰陽之氣，理日月之光，節開塞之時，列星辰之行，知逆順之變，避忌諱之殃，順時運之應，法五神之常，使人有以仰天承順，而不亂其常者也。 |
| | "Tian Wen" is intended to harmonize the energies of yin and yang, regulate the light of sun and moon, mark the times for opening and closing, arrange the movements of stars, understand changes in reversal and order, avoid calamities associated with taboos, follow the responses of seasonal cycles, emulate the regular patterns of the five deities, and enable people to look upward toward Heaven, receiving its guidance without disrupting natural order.
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《地形》者，所以窮南北之修，極東西之廣，經山陵之形，區川谷之居，明萬物之主，知生類之眾，列山淵之數，規遠近之路。使人通回周備，不可動以物，不可驚以怪者也。 |
| | "Dui Xing" is intended to explore the length from north to south, reach the breadth from east to west, chart the forms of mountains and hills, distinguish the dwellings in rivers and valleys, clarify the dominion over all things, understand the multitude of living beings, list the numbers of mountains and depths, and plan routes near and far. It enables people to be thorough in their understanding and prepared for all things, so that they remain unmoved by material distractions or startled by strange occurrences.
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《時則》者，所以上因天時，下盡地力，據度行當，合諸人則，形十二節，以為法式，終而複始，轉於無極，因循仿依，以知禍福，操舍開塞，各有龍忌，發號施令，以時教期。使君人者知所以從事。 |
| | "Shi Ze" is intended to follow the timing of Heaven above and exhaust the power of Earth below, act according to measure and appropriateness, align with human principles, form twelve seasonal divisions as a model, cycle endlessly in an unbounded revolution. By following and imitating these patterns, one can discern misfortune or fortune; when taking action or withholding it, opening or closing, each has its own taboos. Commands are issued and decrees given according to the proper time for instruction and expectation. It enables those who govern people to know how they should conduct affairs.
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《覽冥》者，所以言至精之通九天也，至微之淪無形也，純粹之入至清也，昭昭之通冥冥也。乃始攬物引類，覽取撟掇，浸想宵類，物之可以喻意象形者，乃以穿通窘滯，決瀆壅塞，引人之意，系之無極，乃以明物類之感，同氣之應，陰陽之合，形埒之朕，所以令人遠觀博見者也。 |
| | "lan Ming" is intended to speak of the most refined essence that communicates with the nine heavens, the most subtle substance that descends into formlessness, the purest quality that enters ultimate clarity, and the luminous brightness that connects with darkness. It begins by gathering and drawing analogies from things, collecting scattered insights, contemplating nocturnal phenomena, selecting those objects that can be used to express meaning or form images. In this way, it penetrates obstructions and clears blockages, guiding the mind of people toward boundlessness. It thereby clarifies how different categories of things respond to one another, harmonize through shared essence, unite yin and yang, and manifest signs in forms, thus enabling people to observe from afar and gain broad knowledge.
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《精神》者，所以原本人之所由生，而曉寤其形骸九竅，取象與天，合同其血氣，與雷霆風雨比類其喜怒，與晝宵寒暑並明，審死生之分，別同異之跡，節動靜之機，以反其性命之宗，所以使人愛養其精神，撫靜其魂魄，不以物易己，緊守虛無之宅者也。 |
| | "Jing Shen" is intended to trace the origin of human life, and to understand clearly one's body and nine orifices. It draws images from Heaven, harmonizes blood and qi, compares joy and anger with thunderstorms and winds, aligns day and night as well as cold and heat in clarity, examines the distinction between life and death, distinguishes traces of similarity and difference, regulates the mechanisms of movement and stillness, and returns to the fundamental nature of one's life. It is thus intended to enable people to cherish and nurture their spirit, calm their soul and essence, not allow external things to alter themselves, and firmly guard the dwelling of emptiness.
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《本經》者，所以明大聖之德，通維初之道，埒略衰世古今之變，以褒先世之隆盛，而貶末世之曲政也。所以使人黜耳目之聰明，精神之感動，樽流遁之觀，節養性之和，分帝王之操，列小大之差者也。 |
| | "Ben Jing" is intended to clarify the virtue of great sages, communicate the Dao of primordial unity, outline the transformations from ancient times through declining eras, praise the prosperity of past generations, and criticize the crooked governance of later ages. It is thus intended to guide people in rejecting the acuity of their ears and eyes, suppressing emotional disturbances of spirit, restraining indulgent views, regulating harmony through cultivation of nature, distinguishing the conduct of emperors and kings, and establishing distinctions between the small and great.
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《主術》者，君人之事也。所以因作任督責，使群臣各盡其能也。明攝權操柄，以制群下，提名責實，考之參伍，所以使人主秉數持要，不妄喜怒也。其數直施而正邪，外私而立公，使百官條通而輻輳，各務其業，人致其功。此主術之明也。 |
| | "Zhu Shu" is about the affairs of ruling people. It is intended to organize appointments, oversee responsibilities, and ensure that all ministers fully exert their abilities. It clarifies the control of authority and handles power to regulate subordinates, names responsibilities while examining facts through cross-verification. This enables a ruler to grasp key principles and essentials, avoiding arbitrary expressions of joy or anger. Its principles are directly applied to rectify the righteous and expel the deviant, exclude private interests in favor of public good, ensuring that all officials function smoothly and converge like spokes on a hub, each attending diligently to their duties so that every person contributes effectively. This is the clarity of the ruler's method.
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《繆稱》者，破碎道德之論，差次仁義之分，略雜人間之事，總同乎神明之德，假像取耦，以相譬喻，斷短為節，以應小具。所以曲說攻論，應感而不匱者也。 |
| | "Mou Cheng" breaks down discussions of morality and virtue, arranges the distinctions between benevolence and righteousness in order, briefly touches on worldly affairs, unifies them with the virtue of divine wisdom, uses analogies and pairings for comparison, divides shortness into segments to correspond with small instruments. It is thus a means of indirect explanation and argumentation that responds to all impressions without depletion.
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《齊俗》者，所以一群生之短修，同九夷之風氣，通古今之論，貫萬物之理，財制禮義之宜，擘畫人事之終始者也。 |
| | "Qi Su" is intended to unify the short and long among all living beings, harmonize customs of the nine barbarian tribes, connect discussions from ancient to modern times, penetrate principles governing myriad things, regulate what is appropriate for rites and righteousness according to resources, and outline the beginning and end of human affairs.
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《道應》者，攬掇遂事之蹤，追觀往古之跡，察禍福利害之反，考驗乎老莊之術，而以合得失之勢者也。 |
| | "Dao Ying" gathers and collects the traces of past events, reviews the footprints of ancient times, examines reversals in fortune, benefit, and harm, tests the methods of Laozi and Zhuangzi, and aligns them with patterns of success and failure.
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《氾論》者，所以箴縷縩繺之間，攕揳唲齵之郤也。接徑直施，以推本樸，而兆見得失之變，利病之反，所以使人不妄沒於勢利，不誘惑於事態，有符曮晲，兼稽時勢之變，而與化推移者也。 |
| | "Fan Lun" is intended to address the subtle distinctions between fine threads and delicate silks, as well as fill in the gaps of uneven or awkward expressions. It directly addresses the root simplicity, revealing signs of change in gains and losses, reversals between benefits and ills. It thus enables people not to recklessly lose themselves in power or profit, nor be tempted by worldly conditions; instead, they align with the principles of Heaven and Earth, comprehensively examine changes in time and circumstances, and move harmoniously with transformation.
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《詮言》者，所以譬類人事之指，解喻治亂之體也。差擇微言之眇，詮以至理之文，而補縫過失之闕者也。 |
| | "Quan Yan" is intended to use analogies to explain the intent behind human affairs and clarify, through metaphor, the nature of order and chaos in governance. It selects subtle words with precision, explains them through the most profound principles, and fills in gaps caused by errors or omissions.
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《兵略》者，所以明戰勝攻取之數，形機之勢，詐譎之變，體因循之道，操持後之論也。所以知戰陣分爭之非道不行也，知攻取堅守之非德不強也。誠明其意，進退左右無所失擊危，乘勢以為資，清靜以為常，避實就虛，若驅群羊，此所以言兵者也。 |
| | "Bing Lue" is intended to clarify the methods of achieving victory and capturing territory, understand strategic advantages and opportunities, recognize changes in deception and trickery, embody the principle of following circumstances naturally, and formulate doctrines for taking action from a position of strength. It thus teaches that in battle and conflict, without the Dao one cannot succeed; in attacking or defending, without virtue one cannot be strong. If one truly understands this intent, then in advancing or retreating, to the left or right, there will be no failure in striking at vulnerable points. One uses momentum as a resource and maintains tranquility as a norm; avoiding strength while targeting weakness, it is like driving a flock of sheep—this is how warfare should be conducted.
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《說山》、《說林》者，所以竅窕穿鑿百事之壅遏，而通行貫扃萬物之窒塞者也。假譬取象，異類殊形，以領理人之意，解除結細，說捍摶囷而以明事埒事者也。 |
| | "Shuo Shan," "Shuo Lin" are intended to penetrate and excavate the blockages of a hundred affairs, clearing obstructions and enabling smooth passage through all things that were once sealed or hindered. Using analogies and drawing images, they employ diverse forms and categories to guide human understanding, untangle intricate knots, clarify defenses and accumulations, and thereby illuminate the distinctions among matters.
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《人間》者，所以觀禍福之變，察利害之反，鑽脈得失之跡，標舉終始之壇也。分別百事之微，敷陳存亡之機，使人知禍之為福，亡之為得，成之為敗，利之為害也。誠喻至意，則有以傾側偃仰世俗之間，而無傷乎讒賊螫毒者也。 |
| | "Ren Jian" is intended to observe the transformations of fortune and misfortune, examine reversals between benefit and harm, trace patterns in gains and losses like veins, and highlight the altar-like markers from beginning to end. It distinguishes the subtle aspects of a hundred affairs, lays out the mechanisms of survival and destruction, enabling people to understand how misfortune may become fortune, loss may become gain, success may turn into failure, and benefit may lead to harm. If one truly grasps the ultimate meaning, then they can navigate the ups and downs of worldly affairs with ease, without being harmed by slander, treachery, or venomous attacks.
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《修務》者，所以為人之於道未淹，味論未深，見其文辭，反之以清靜為常，恬淡為本，則懈墮分學，縱欲適情，欲以偷自佚，而塞于大道也。今夫狂者無憂，聖人亦無憂。聖人無憂，和以德也；狂者無憂，不知禍福也。故通而無為也，與塞而無為也同；其無為則同，其所以無為則異。故為之浮稱流說其所以能聽，所以使學者孳孳以自幾也。 |
| | "Xiu Wu" is intended for those who, in their study of the Dao, have not yet been deeply immersed and whose understanding of discourse remains shallow. When they see its words and return to regarding tranquility as normal and simplicity as fundamental, they may become lax and neglect learning, indulge desires, satisfy emotions, seek momentary ease, and thus block themselves from the great path. Now, a madman has no worries; a sage also has no worries. A sage has no worries because he harmonizes through virtue; a madman has no worries because he does not understand fortune or misfortune. Thus, effortless action through understanding is the same as effortless inaction due to ignorance; their effortless state may be similar, but the reasons for their inaction differ. Therefore, it is necessary to offer floating praise and flowing explanations of why one can listen, so as to encourage scholars to diligently pursue self-awareness.
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《泰族》者，橫八極，致高乘，上明三光，下和水土，經古今之道，治倫理之序，總萬方之指，而歸之一本，以經緯治道，紀綱王事，乃原心術，理性情，以館清平之靈，澄澈神明之精，以與天和相嬰薄，所以覽五帝三王，懷天氣，抱天心，執中含和，德形於內，以莙凝天地，發起陰陽，序四時，正流方，綏之斯寧，推之斯行，乃以陶冶萬物，遊化群生，唱而和，動而隨，四海之內，一心同歸。故景星見，祥風至，黃龍下，鳳巢列樹，麟止郊野。德不內形，而行其法藉，專用制度，神祇弗應，福祥不歸，四海不賓，兆民弗化。故德形於內，治之大本。此《》之《泰族》也。 |
| | "Tai Zu" spans the eight extremes, reaches the highest level of attainment. Above, it clarifies the three lights; below, it harmonizes water and earth. It traverses the Dao from ancient to modern times, regulates ethical order, unifies the principles of all directions into one fundamental source, weaving through governance and establishing the framework for royal affairs. Thus, it originates in the mind's discipline, rationalizes emotions and nature, houses the spirit of peace and clarity, purifies the essence of divine wisdom, and harmonizes with Heaven's tranquility. It enables one to contemplate the Five Emperors and Three Kings, embrace Heavenly Qi, hold the heart of Heaven, maintain central balance and harmony, cultivate virtue internally so as to coalesce Heaven and Earth, initiate yin-yang transformations, regulate the four seasons, correct directional flows, bring peace through stability, and promote action through guidance. In this way, all things are nurtured and transformed, all beings guided in their evolution; when one sings, others harmonize; when one moves, others follow. Within the four seas, a single mind unites toward the same goal. Thus, auspicious stars appear, harmonious winds arrive, yellow dragons descend, phoenixes nest in trees, and qilin rest in the countryside. If virtue does not manifest internally, yet one merely follows laws and precedents, relying solely on institutions, then spirits will not respond; blessings and auspicious signs will not return, the four seas will remain ununited, and the people will not be transformed. Therefore, virtue manifesting internally is the fundamental basis of governance. This is "Tai Zu" from "Hong Lie."
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凡屬書者，所以窺道開塞，庶後世使知舉錯取捨之宜適，外與物接而不眩，內有以處神養氣，宴煬至和，而己自樂所受乎天地者也。故言道而不明終始，則不知所仿依；言終始而不明天地四時，則不知所避諱；言天地四時而不引譬援類，則不知精微；言至精而不原人之神氣，則不知養生之機；原人情而不言大聖之德，則不知五行之差；言帝道而不言君事，則不知小大之衰；言君事而不為稱喻，則不知動靜之宜；言稱喻而不言俗變，則不知合同大指；已言俗變而不言往事，則不知道德之應；知道德而不知世曲，則無以耦萬方；知氾論而不知詮言，則無以從容；通書文而不知兵指，則無以應卒已；知大略而不知譬喻，則無以推明事；知公道而不知人間，則無以應禍福；知人間而不知修務，則無以使學者勸力。欲強省其辭，覽總其要，弗曲行區入，則不足以窮道德之意。故著書二十篇，則天地之理究矣，人間之事接矣，帝王之道備矣！ |
| | All writings are intended to examine the Dao's openings and blockages, so that future generations may understand what is appropriate in actions, decisions, choices, and rejections. Externally, they interact with things without confusion; internally, they have means to cultivate spirit and nurture qi, attaining profound harmony and joy from their own share of Heaven and Earth. Therefore, to speak of the Dao yet not clarify its beginning and end is to leave one without a model or foundation to follow; to discuss beginnings and endings yet fail to understand Heaven, Earth, and the four seasons is to remain unaware of what should be avoided or respected; to speak of Heaven, Earth, and the Four Seasons yet not use analogies or comparisons is to fail in understanding subtlety; to discuss ultimate refinement without tracing human spirit and qi is to miss the key to cultivating life; to examine human nature yet not speak of the virtue of great sages is to remain ignorant of the distinctions among the Five Elements; to discuss the Dao of emperors without mentioning the affairs of rulers is to fail to understand the decline between small and great matters; to speak of a ruler's duties without using comparisons or metaphors is to remain unaware of when movement or stillness is appropriate; to use analogies yet not address changes in customs is to fail to grasp the overarching principles that unite all things; having discussed changes in custom yet failing to mention past events is to remain unaware of how virtue and morality respond accordingly; to know virtue and the Dao but not understand worldly complexities is insufficient for engaging with all directions of society; to grasp general discourse yet lack understanding of explanation and interpretation is to be unable to act with ease and grace; to understand written texts but not the principles of warfare is to have no means of responding to sudden crises; to know grand strategies yet lack skill in analogy and metaphor is to be unable to clearly explain matters; to understand justice yet remain ignorant of human affairs is to have no way of responding to fortune or misfortune; to know human affairs yet not understand the cultivation of diligence and effort is to lack a means of encouraging scholars to strive. If one desires to thoroughly examine its words, grasp the essentials in summary, and not follow crooked paths or enter fragmented details, then it is insufficient for fully understanding the meaning of virtue and the Dao. Therefore, by composing twenty essays, one has thoroughly explored the principles of Heaven and Earth; human affairs are connected; the Dao of emperors is complete!
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其言有小有巨，有微有粗，指奏卷異，各有為語。今專言道，則無不在焉，然而能得本知末者，其唯聖人也。今學者無聖人之才，而不為詳說，則終身顛頓乎混溟之中，而不知覺寤乎昭明之術矣。今《》之《乾》、《坤》，足以窮道通義也，八卦可以識吉凶、知禍福矣，然而伏羲為之六十四變，周室增以六爻，所以原測淑清之道，而捃逐萬物之祖也。夫五音之數不過宮商角徵羽，然而五弦之琴不可鼓也。必有細大駕和，而後可以成曲。今畫龍首，觀者不知其何獸也，具其形，則不疑矣。今謂之道則多，謂之物則少，謂之術則博，謂之事則淺，推之以論，則無可言者，所以為學者，固欲致之不言而已也。夫道論至深，故多為之辭，以抒其情；萬物至眾，故博為之說，以通其意。辭雖壇卷連漫，絞紛遠緩，所以洮汰滌蕩至意，使之無凝竭底滯，卷握而不散也。夫江河之腐胔，不可勝數，然祭者汲焉，大也。一杯酒白，蠅漬其中，匹夫弗嘗者，小也。誠通乎二十篇之論，睹凡得要，以通九野，徑十門，外天地，捭山川，其於逍遙一世之間，宰匠萬物之形，亦優遊矣。若然者，挾日月而不烑，潤萬物而不秏。曼兮洮兮，足以覽矣，藐兮浩兮，曠曠兮，可以遊矣。 |
| | Its words range from small to great, subtle to coarse. Each essay presents different themes and focuses, each with its own purpose and message. Now, if one speaks solely of the Dao, it is everywhere; yet those who can grasp the root and understand the branches are only sages. Now, scholars lacking the talent of a sage, if they do not receive detailed explanations, will spend their lives stumbling in confusion and never awaken to the clarity of enlightened methods. Now, the "Qian" and "Kun" hexagrams of the Yi Jing are sufficient to explore the Dao and its principles; the Eight Trigrams can identify auspiciousness or misfortune, knowledge of fortune or calamity. Yet Fu Xi created sixty-four transformations, and the Zhou dynasty added six yao lines—this was done in order to trace and measure the pure and clear Dao, and to gather and pursue the origins of all things. The five musical tones do not exceed gong, shang, jue, zhi, and yu; yet a five-stringed guqin cannot be played without further development. It must have subtle and grand harmonies combined before it can form a melody. Now, if one merely draws the head of a dragon, observers will not know what creature it is; but when its full form is completed, there can be no doubt. Now, if one calls it the Dao, there is much to say; if one calls it a thing, there is little. If called a method, it appears broad; if called an affair, it seems shallow. When examined through discourse, there remains nothing to be said—thus for scholars, the goal has always been to reach understanding beyond words alone. The Dao is profound in discourse; therefore, many words are used to express its essence; all things are numerous and varied, so extensive explanations are given to convey their meaning. Though the words may be dense, sprawling, and complex, they are used to refine and purify ultimate meaning, ensuring it remains unobstructed and not stagnant at its core, gathered tightly yet not dispersed. The decaying carcasses in rivers and streams are countless; yet those who offer sacrifices draw water from them, for it is the great that matters. A cup of white wine, with a fly floating in it, would not be tasted by an ordinary person—because the issue is small. If one truly comprehends the discussions in these twenty essays, grasps essentials and principles, thereby traversing the nine regions, passing through ten gates, transcending Heaven and Earth, opening up mountains and rivers—then to wander freely within a single lifetime, shaping all forms of things with ease, is indeed an effortless journey. If so, one may carry the sun and moon without being scorched, nourish all things without depletion. Vast and boundless, it is sufficient to observe; remote and immense, expansive and open—it is a realm in which one may wander freely.
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文王之時，紂為天子，賦斂無度，殺戮無止，康梁沉湎，宮中成市，作為炮烙之刑，刳諫者，剔孕婦，天下同心而苦之。文王四世累善，修德行義，處岐周之間，地方不過百里，天下二垂歸之。文王欲以卑弱制強暴，以為天下去殘除賊而成王道，故太公之謀生焉。 |
| | During the time of King Wen, Zhou was the Son of Heaven. His levies and taxes were without limit; his killings had no end. He indulged in pleasure, turning palaces into markets. He devised the punishment of firebeds, flayed those who advised him, and dissected pregnant women. The whole world shared a common sorrow over these sufferings. King Wen, through four generations of accumulated virtue, cultivated morality and righteousness. Located between Qi and Zhou, his territory did not exceed a hundred li in size; yet the two extremes of the world submitted to him. King Wen wished to use humility and weakness to restrain strength and violence, so that the world might rid itself of cruelty and banditry and establish the Way of kingship. Thus arose the strategies of Tai Gong.
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文王業之而不卒，武王繼文王之業，用太公之謀，悉索薄賦，躬擐甲胄，以伐無道而討不義，誓師牧野，以踐天子之位。天下未定，海內未輯，武王欲昭文王之令德，使夷狄各以其賄來貢，遼遠未能至，故治三年之喪，殯文王於兩楹之間，以俟遠方。武王立三年而崩，成王在褓繈之中，未能用事，蔡叔、管叔，輔公子祿父而欲為亂，周公繼文王之業，持天子之政，以股肱周室，輔翼成王，懼爭道之不塞，臣下之危上也，故縱馬華山，放牛桃林，敗鼓折枹，搢笏而朝，以寧靜王室，鎮撫諸侯。成王既壯，能從政事，周公受封于魯，以此移風易俗。孔子修成、康之道，述周公之訓，以教七十子，使服其衣冠，修其篇籍，故儒者之學生焉。 |
| | King Wen initiated the cause but did not complete it. King Wu inherited his father's mission, employed Tai Gong's strategies, reduced burdens and lightened taxes, personally donned armor, and waged war against tyranny to punish injustice. He swore an oath at Musye and ascended the throne of Son of Heaven. With the world still unsettled and within the seas not yet united, King Wu wished to honor his father's virtuous legacy by having the Yi and Di peoples bring tribute from their lands. Yet those distant regions had not yet arrived; thus he observed a three-year mourning period, placed King Wen's coffin between two pillars, waiting for envoys from afar. King Wu reigned for three years before his death. King Cheng was still an infant, unable to govern. Cai Shu and Guan Shu supported Gongzi Lu Fu in plotting rebellion. Duke of Zhou continued the legacy of King Wen, held the authority of Son of Heaven, served as a loyal pillar of the Zhou dynasty, and assisted King Cheng. Fearing that disputes might not be quelled and that ministers might endanger their sovereign, he released horses on Mount Hua, let cattle roam in Tao Lin, smashed drums and broken drumsticks, carried his official tablet to court, and thus brought peace to the royal house and stabilized the feudal lords. When King Cheng grew strong enough to govern, Duke of Zhou was enfeoffed in Lu, using this opportunity to transform customs and shift the prevailing 风气. Confucius cultivated the ways of King Cheng and King Kang, expounded the teachings of Duke of Zhou, and taught seventy disciples. He had them wear proper attire, study classical texts—thus arose the school of Confucian scholars.
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墨子學儒者之業，受孔子之術，以為其禮煩擾而不說，厚葬靡財而貧民，服傷生而害事，故背周道而行夏政。禹之時，天下大水，禹身執蔂垂，以為民先，剔河而道九岐，鑿江而通九路，辟五湖而定東海，當此之時，燒不暇撌，濡不給扢，死陵者葬陵，死澤者葬澤，故節財、薄葬、閑服生焉。 |
| | Mozi studied the teachings of Confucian scholars and received instruction from Confucius's school. He considered their rituals burdensome and disagreeable, excessive funerals wasteful and impoverishing to the people, mourning practices harmful to life and detrimental to affairs; thus he abandoned Zhou ways and followed Xia policies instead. During the time of Yu, great floods ravaged the world. Yu personally carried a bucket and spade, leading the people in their efforts. He cleared rivers to channel them into nine branches, carved through the Yangtze River to open nine routes, tamed five lakes and stabilized the East Sea. At that time, fires were too frequent for proper mourning rites, and water was scarce for washing; those who died on hills were buried there, and those who perished in marshes were interred where they fell. Thus arose frugality, simple burials, and minimal mourning practices.
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齊桓公之時，天子卑弱，諸侯力征，南夷北狄，交伐中國，中國之不絕如線。齊國之地，東負海而北障河，地狹田少，而民多智巧，桓公憂中國之患，苦夷狄之亂，欲以存亡繼絕，崇天子之位，廣文、武之業，故《》之書生焉。齊景公內好聲色，外好狗馬，獵射亡歸，好色無辨。作為路寢之台，族鑄大鍾，撞之庭下，郊雉皆呴，一朝用三千鍾贛，梁丘據、子家噲導於左右，故晏子之諫生焉。 |
| | During the reign of Duke Huan of Qi, the Son of Heaven was weak and powerless; feudal lords vied for dominance. Southern Yi and Northern Di peoples launched joint attacks on Central China, which teetered on the brink of extinction like a thread about to snap. The land of Qi lay to the east facing the sea and to the north protected by the Yellow River. Its territory was narrow, its farmland scarce, yet its people were numerous and resourceful. Duke Huan worried about dangers threatening Central China and the chaos caused by Yi and Di tribes. He wished to preserve what remained, revive what had perished, uphold the Son of Heaven's authority, and expand the legacy of King Wen and King Wu; thus arose the book Guanzi. Duke Jing of Qi indulged in music and beauty within, and in dogs and horses without. He roamed hunting grounds without returning home, and his love for women knew no discernment. He built a luxurious palace and constructed large bells, which were rung in the courtyard so loudly that pheasants in the suburbs fled. In one day alone, he consumed three thousand dou of grain. Liangqiu Ju and Zijia Kai advised him from both sides; thus arose Yanzi's remonstrations.
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晚世之時，六國諸侯，溪異谷別，水絕山隔，各自治其境內，守其分地，握其權柄，擅其政令。下無方伯，上無天子，力征爭權，勝者為右，恃連與國，約重致，剖信符，結遠援，以守其國家，持其社稷，故縱橫修短生焉。 |
| | In later times, the feudal lords of the Six States were separated by different valleys and rivers, cut off by mountains. Each governed within their own territory, defended their assigned lands, held power in their hands, and issued decrees at will. Below, there were no regional lords; above, no Son of Heaven. They waged wars for power, with the victor holding dominance. Relying on alliances and vassal states, they formed strong pacts, divided tokens as proof of trust, and secured distant allies to defend their nations and preserve their ancestral sacrifices. Thus arose strategies of vertical and horizontal diplomacy—long or short-term alliances.
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申子者，朝昭厘之佐，韓、晉別國也。地墽民險，而介於大國之間，晉國之故禮未滅，韓國之新法重出，先君之令未收，後君之令又下，新故相反，前後相繆，百官背亂，不知所用。故刑名之書生焉。 |
| | Shenzi was an assistant to Chao Zhaoli, a figure from the divided states of Han and Jin. The land was rugged and the people wary, sandwiched between great powers. The old rites of Jin had not yet vanished; new laws from Han emerged anew. Commands from previous rulers remained in force while decrees from later sovereigns were issued. Old and new policies contradicted each other, past and present orders conflicted, officials became confused and disorderly, unsure which to follow. Thus arose the writings on criminal names and legal definitions.
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秦國之俗，貪狼強力，寡義而趨利。可威以刑，而不可化以善；可勸以賞，而不可厲以名。被險而帶河，四塞以為固，地利形便，畜積殷富。孝公欲以虎狼之勢而吞諸侯，故商鞅之法生焉。 |
| | The customs of Qin were greedy and fierce, strong in force but lacking in righteousness, driven by profit. They could be intimidated through punishment, but not transformed into goodness; they could be encouraged by rewards, but not inspired by reputation. Surrounded by dangers and bordered by rivers, enclosed on four sides for defense, its geographical advantages were favorable, with abundant resources stored. King Xiao of Qin wished to use the ferocity of a tiger and wolf to swallow the feudal lords, thus arose Shang Yang's legal reforms.
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若劉氏之書，觀天地之象，通古今之事，權事而立制，度形而施宜，原道之心，合三王之風，以儲與扈冶。玄眇之中，精搖靡覽，棄其畛挈，斟其淑靜，以統天下，理萬物，應變化，通殊類，非循一跡之路，守一隅之指，拘系牽連之物，而不與世推移也。故置之尋常而不塞，布之天下而不窕。 |
| | Like Liu Shi's writings, they observed the patterns of heaven and earth, connected past and present events, assessed circumstances to establish systems, measured conditions to apply appropriate measures, rooted in the Way's principles, harmonized with the customs of the Three Kings, and thus cultivated governance and nurtured society. In the profound and subtle realm, clarity stirs without limits. They abandoned narrow distinctions, refined their purity and stillness to govern the world, regulate all things, respond to change, connect diverse categories—not bound by a single path, clinging to one corner of doctrine, or constrained by fixed connections that resist adaptation with the times. Therefore, placing it in ordinary affairs did not block its function; spreading it throughout the world did not diminish its effectiveness.
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