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凡人遇偶及遭累害，皆由命也。有死生寿夭之命，亦有贵贱贫富之命。自王公逮庶人，圣贤及下愚，凡有首目之类，含血之属，莫不有命。命当贫贱，虽富贵之，犹涉祸患，矣；命当富贵，虽贫贱之，犹逢福善，矣。故命贵从贱地自达，命贱从富位自危。故夫富贵若有神助，贫贱若有鬼祸。命贵之人，俱学独达，并仕独迁；命富之人，俱求独得，并为独成。贫贱反此，难达，难迁，难成；获过受罪，疾病亡遗，失其富贵，贫贱矣。是故才高行厚，未必保其必富贵；智寡德薄，未可信其必贫贱。或时才高行厚，命恶，废而不进；知寡德薄，命善，兴而超逾。故夫临事知愚，操行清浊，性与才也；仕宦贵贱，治产贫富，命与时也。命则不可勉，时则不可力，知者归之于天，故坦荡恬忽，虽其贫贱。 |
| | All ordinary people who encounter misfortunes or suffer harm do so because of their fate. There is a destiny for life and death, longevity and shortness of years; there is also a destiny for nobility or meanness, poverty or wealth. From kings and officials down to commoners, from sages and virtuous men to the most foolish, all beings with heads and eyes, all creatures that draw blood, are without exception subject to fate. If one's destiny is poverty and meanness, even if made rich or noble, misfortunes will still befall them. If one's destiny is wealth and nobility, even if treated as poor or lowly, they will still encounter blessings and good fortune. Therefore, those with a noble destiny will rise from humble origins on their own; those with a lowly destiny will be in danger even when placed in positions of wealth. Therefore, wealth and nobility seem as if assisted by deities, while poverty and meanness appear as though afflicted by ghosts or misfortunes. Those with a noble destiny, even when they all study together, will achieve success alone; even when they all serve in office, they will be promoted alone. Those with a wealthy destiny, even when others seek wealth as well, will obtain it alone; even when others engage in endeavors, they will succeed alone. Poverty and meanness are the opposite: difficult to overcome, hard to advance, and hard to achieve success; They will suffer blame and punishment, fall ill or lose their possessions, and thus lose their wealth and nobility, descending into poverty and meanness. Therefore, even those with great talent and virtuous conduct may not necessarily be assured of wealth or nobility; those lacking wisdom and virtue cannot be trusted to be certainly poor or lowly. Sometimes, those with great talent and noble conduct have an ill fate; they are discarded and unable to advance; those lacking wisdom and virtue but blessed with a good fate may rise suddenly and surpass others. Therefore, whether one is wise or foolish in handling affairs, upright or corrupt in conduct, pertains to their nature and talent; whether one attains nobility or meanness in officialdom, wealth or poverty through property, depends on fate and the times. Fate cannot be improved by effort; the times cannot be changed through force. The wise attribute these to Heaven, thus remaining calm and indifferent, even in poverty or meanness.
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使富贵若凿沟伐薪，加勉力之趋，致强健之势，凿不休则沟深，斧不止则薪多，无命之人，皆得所愿，安得贫贱凶危之患哉？然则，或时沟未通而遇湛，薪未多而遇虎。仕宦不贵，治产不富，凿沟遇湛，伐薪、逢虎之类也。有才不得施，有智不得行，或施而功不立，或行而事不成，虽才智如孔子，犹无成立之功。 |
| | If wealth and nobility were like digging ditches or cutting firewood, where one could achieve results through persistent effort and strong determination—digging without ceasing would make the ditch deep, and chopping continuously would yield abundant wood—then those without fate could still attain their wishes. How then could they suffer from poverty, meanness, misfortune, or danger? Yet at times, the ditch may not yet be dug through when a flood comes, or the firewood is still scarce when one encounters a tiger. Not attaining nobility in officialdom or wealth through property is akin to digging ditches and encountering floods, or cutting firewood and meeting a tiger. Even if one has talent but cannot apply it, or wisdom but cannot put it into practice; even if applied, no achievement is made; even if practiced, nothing succeeds—though as talented and wise as Confucius, there would still be no accomplishments.
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世俗见人节行高，则曰：“贤哲如此，何不贵？”见人谋虑深，则曰：“辩慧如此，何不富？” |
| | The common people, upon seeing someone with noble conduct, say: "Such a sage or wise man, why is he not honored?" Upon seeing someone with deep planning and foresight, they say: "So eloquent and intelligent, why isn't he wealthy?"
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贵富有命福禄，不在贤哲与辩慧。故曰：“富不可以筹厕得，贵不可以才能成。”智虑深而无财，才能高而无官。怀银纡紫，未必稷、契之才；积金累玉，未必陶朱之智。或时下愚而千金，顽鲁而典城。故官御同才，其贵殊命；治生钧知，其富异禄。禄命有贫富，知不能丰杀；性命有贵贱，才不能进退。成王之才，不如周公；桓公之知，不若管仲，然成、桓受尊命，而周、管禀卑秩也。案古人君希有不学于人臣，知博希有不为父师，然而人君犹以无能处主位，人臣犹以鸿才为厮役。故贵贱在命，不在智愚；贫富在禄，不在顽慧。 |
| | Wealth and nobility are matters of fate and blessings; they do not depend on being a sage or wise man nor on eloquence and intelligence. Hence it is said: "Wealth cannot be obtained through calculation, nobility cannot be achieved through talent or ability." Deep wisdom and careful planning do not guarantee wealth; high talent does not ensure official rank. To hold silver and wear purple robes does not necessarily mean one possesses the talents of Ji or Xi; Accumulating gold and jade does not necessarily indicate the wisdom of Tao Zhu. At times, a most foolish person may possess thousands of gold pieces; an ignorant and dull-witted man may govern a city. Therefore, even if officials hold the same rank and talent, their nobility differs due to fate; even when managing livelihood with equal knowledge, their wealth varies according to blessings. Blessings and fate determine poverty or wealth; wisdom cannot increase or decrease them; life's destiny determines nobility or meanness; talent cannot advance or retreat it. King Cheng's talent was not as great as that of the Duke of Zhou; the wisdom of Duke Huan of Qi was not comparable to that of Guan Zhong, yet King Cheng and Duke Huan received high destinies, while the Duke of Zhou and Guan Zhong held low ranks. Examining the past, few ancient rulers did not learn from their ministers; few with broad knowledge did not serve as fathers or teachers. Yet still, rulers occupied positions of authority despite lacking ability, while ministers of great talent were reduced to menial roles. Therefore, nobility and meanness depend on fate, not on wisdom or foolishness; poverty and wealth depend on blessings, not on dullness or intelligence.
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世之论事者，以才高当为将相，能下者宜为农商。见智能之士，官位不至，怪而訾之曰：“是必毁于行操。”行操之士，亦怪毁之曰：“是必乏于才知。” |
| | Those in the world who discuss affairs believe that those with great talent should become generals and ministers, while those lacking ability are suited to be farmers or merchants. When they see intelligent and capable individuals who do not attain official positions, they find it strange and criticize them, saying: "This must be due to their corrupt conduct." Those with upright conduct also criticize such individuals, saying: "This must be because they lack talent and knowledge."
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殊不知才知行操虽高，官位富禄有命。才智之人，以吉盛时举事而福至，人谓才智明审；凶衰祸来，谓愚暗。不知吉凶之命，盛衰之禄也。白圭、子贡，转货致富，积累金玉。人谓术善学明。主父偃辱贱于齐，排摈不用；赴阙举䟽，遂用于汉，官至齐相。赵人徐乐亦上书，与偃章会，上善其言，徵拜为郎。人谓偃之才，乐之慧，非也。儒者明说一经，习之京师，明如匡穉圭，深如赵子都，初阶甲乙之科，迁转至郎博士。人谓经明才高所得，非也。而说若范雎之干秦明，封为应侯；蔡泽之说范雎，拜为客卿。人谓雎、泽美善所致，非也，皆命禄贵富善至之时也。 |
| | They do not realize that although one's talent, wisdom, conduct, and virtue may be high, official rank and wealth are determined by fate. When a talented and wise person undertakes endeavors at an auspicious time and fortune follows, people say they are intelligent and discerning; when misfortune strikes during an inauspicious period, they are called foolish and ignorant. They do not understand that these are matters of auspicious or ominous fate, and the prosperity or decline of blessings. Bai Gui and Zi Gong traded goods to become wealthy, accumulating gold and jade. People said they were skilled in methods and learned in knowledge. Zhu Fu Yan was humiliated and treated as lowly in Qi, rejected and not employed; After presenting a memorial at the imperial court, he was then appointed by the Han dynasty and rose to become Prime Minister of Qi. Xu Le, a native of Zhao, also submitted a memorial, which coincided with Zhu Fu Yan's submission. The emperor appreciated his words and summoned him to be appointed as an Attendant Officer (Lang). People said it was due to Zhu Fu Yan's talent and Xu Le's wisdom, but this is not the case. Scholars who thoroughly study one Confucian classic, and practice in the capital city—clear as Kuang Zhigui, profound as Zhao Zidou—initially ranked among the top categories of the imperial examinations, gradually advancing to positions such as Attendant Officer or Doctor. People say these achievements are due to mastery of classics and high talent; this is not correct. Take for example Fan Jiu, who persuaded the King of Qin so effectively that he was enfeoffed as Ying Hou; Cai Ze, by persuading Fan Jiu, was appointed as a Guest Minister. People say this is due to the virtue and excellence of Fan Jiu and Cai Ze; no, it was simply because their time had come for blessings, noble fate, and good fortune.
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孔子曰：“死生有命，富贵在天。”鲁平公欲见孟子，嬖人臧仓毁孟子而止。孟子曰：“天也！”孔子、圣人，孟子、贤者，诲人安道，不失是非，称言命者，有命审也。《淮南书》曰：“仁鄙在时不在行，利害在命不在智。”贾生曰：“天不可与期，道不可与谋，迟速有命，焉识其时？”高祖击黥布，为流矢所中，疾甚。吕后迎良医，医曰：“可治。”高祖骂之曰：“吾以布衣提三尺剑取天下，此非天命乎！命乃在天，虽扁鹊何益？”韩信与帝论兵，谓高祖曰：“陛下所谓天授，非智力所得。”扬子云曰：“遇不遇，命也。”太史公曰：“富贵不违贫贱，贫贱不违富贵。”是谓从富贵为贫贱，从贫贱为富贵也。 |
| | Confucius said: "Life and death are matters of fate; wealth and nobility depend on Heaven." Lu Pinggong wished to meet Mengzi, yet was slandered by his favored minister Zangcang, who thus prevented it. Mengzi said: "It is Heaven's will!" Confucius, the sage; Mengzi, the virtuous man—both taught people to accept the Way calmly and not lose sight of right or wrong. Their statements about fate were precise acknowledgments of destiny. The Huainan Shu says: "Kindness or meanness depends on the times, not conduct; profit or harm depends on fate, not wisdom." Jia Sheng said: "Heaven cannot be bargained with; the Way cannot be schemed over. The timing of events is determined by fate—how can one know when it will come?" Emperor Gaozu attacked Qing Bu and was struck by a stray arrow, falling seriously ill. Empress Lu summoned a skilled physician, who said: "It can be treated." Emperor Gaozu scolded him and said: "I rose from a commoner, wielding only a three-foot sword to seize the empire—was this not Heaven's will?!" If fate is determined by Heaven, what use would even Bian Que be?" Han Xin discussed military strategy with the emperor and said to Emperor Gaozu: "Your Majesty's achievements are what Heaven has bestowed; they cannot be attained through intellect or ability alone." Yang Ziyun said: "Meeting opportunity or not—this is fate." The Grand Historian said: "Wealth and nobility do not defy poverty and meanness; poverty and meanness do not defy wealth and nobility." This means that those born into wealth may become poor, and those born in poverty may rise to riches.
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夫富贵不欲为贫贱，贫贱自至；贫贱不求为富贵，富贵自得也。春夏囚死，秋冬王相，非能为之也；日朝出而暮入，非求之也，天道自然。代王自代入为文帝，周亚夫以庶子为条侯，此时代王非太子，亚夫非适嗣，逢时遇会，卓然卒至。命贫以力勤致富，富至而死；命贱以才能取贵，贵至而免。才力而致富贵，命禄不能奉持，犹器之盈量，手之持重也。器受一升，以一升则平，受之如过一升，则满溢也；手举一钧，以一钧则平，举之过一钧，则踬仆矣。 |
| | Wealthy and noble people do not wish to become poor or lowly; yet poverty and meanness come upon them naturally; the poor and lowly do not seek wealth or nobility, yet they attain it on their own. Spring and summer are seasons of imprisonment and death; autumn and winter are seasons of dominance and vitality—this is not something one can control; the sun rises in the morning and sets at night—not because it seeks to do so, but by the natural order of Heaven. Prince Dai, who was not the crown prince, entered from the state of Dai to become Emperor Wen; Zhou Yafu, a common son, became Marquis of Tiao. At that time, Prince Dai was not designated as heir, and Yafu was not the legitimate successor—yet through favorable timing and opportunity, they both rose remarkably to their positions. One born poor may work diligently to become rich, yet upon attaining wealth, die; one born lowly may achieve nobility through talent and ability, yet when noble rank is attained, be dismissed. To attain wealth and nobility through one's talent and effort, yet lack the blessings to sustain it, is like a vessel overflowing its capacity or hands unable to bear heavy weight. A vessel that holds one sheng [unit of measure] will be level when filled with exactly one sheng; if it receives more than one sheng, it overflows; a hand lifting one jun [unit of weight] will balance when carrying exactly one jun; if it lifts more than that, the person stumbles and falls.
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前世明是非，归之于命也，命审然也。信命者，则可幽居俟时，不须劳精苦形求索之也，犹珠玉之在山泽。 |
| | The ancients understood right and wrong, attributing them to fate—this was a precise understanding of destiny. Those who believe in fate may dwell in seclusion, waiting for the right time; they need not exhaust their minds or weary their bodies seeking it. It is like pearls and jade lying in mountains and lakes.
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天命难知，人不耐审，虽有厚命，犹不自信，故必求之也。如自知，虽逃富避贵，终不得离。故曰：“力胜贫，慎胜祸。”勉力勤事以致富，砥才明操以取贵。废时失务，欲望富贵，不可得也。虽云有命，当须索之。如信命不求，谓当自至，可不假而自得，不作而自成，不行而自至？夫命富之人，筋力自强，命贵之人，才智自高，若千里之马，头目蹄足自相副也。有求而不得者矣，未必不求而得之者也。精学不求贵，贵自至矣；力作不求富，富自到矣。 |
| | Heaven's will is hard to know, and people are impatient to discern it; even with a strong destiny, one may still lack confidence. Therefore, they must seek it out. If one truly knows this, even if he tries to escape wealth or avoid nobility, in the end he cannot escape it. Hence it is said: "Effort can overcome poverty; caution can avert misfortune." Strive diligently in one's endeavors to attain wealth, and cultivate talent with upright conduct to achieve nobility. To neglect time and abandon responsibilities yet desire wealth and nobility is impossible to obtain. Although it is said that fate determines things, one must still seek them out. If one believes in fate and does not strive, thinking that wealth and nobility will come naturally—can they be obtained without effort, achieved without action, or arrive without seeking? Those destined for wealth naturally have strong physical strength; those destined for nobility naturally possess high talent and wisdom. It is like a thousand-li horse, whose head, eyes, hooves, and legs are all perfectly matched. There are those who seek but do not obtain; there may also be those who do not actively seek yet still attain what they desire. Diligent study without seeking nobility—nobility will come on its own; Hard work without seeking wealth—wealth will arrive naturally.
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富贵之福，不可求致；贫贱之祸，不可苟除也。由此言之，有富贵之命，不求自得。信命者曰：“自知吉，不待求也。天命吉厚，不求自得；天命凶厚，求之无益。”夫物不求而自生，则人亦有不求贵而贵者矣。人情有不教而自善者，有教而终不善者矣，天性犹命也。越王翳逃山中，至诚不愿，自冀得代。越人熏其穴，遂不得免，强立为君。而天命当然，虽逃避之，终不得离，故夫不求自得之贵欤？ |
| | Wealth and nobility as blessings cannot be sought or attained through effort; poverty and meanness as misfortunes cannot be carelessly removed. From this, it follows that those with a destiny for wealth and nobility need not seek them—they will come of their own accord. Those who believe in fate say: "Knowing one's good fortune, there is no need to seek it." If Heaven's will and blessings are auspicious and strong, they come naturally without seeking; if Heaven's will is ominous and misfortunes thick, seeking them brings no benefit." Things that grow without being sought—then too there are people who attain nobility without actively pursuing it. Among human nature, there are those who become virtuous without instruction and others who remain unvirtuous despite teaching—this is akin to one's innate disposition, just as it is with fate. King Yi of Yue fled into the mountains; with utmost sincerity he did not wish for power and hoped to find a successor. The people of Yue blocked his cave, leaving him no escape, and forced him to become ruler. Yet Heaven's will is as it must be; even if one tries to escape, ultimately one cannot avoid it. Hence, is not nobility that comes without seeking a matter of fate?
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