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五曰── |
| | The fifth is──
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先王有大務，去其害之者，故所欲以必得，所惡以必除，此功名之所以立也。俗主則不然，有大務而不能去其害之者，此所以無能成也。夫去害務與不能去害務，此賢不肖之所以分也。使獐疾走，馬弗及至，已而得者，其時顧也。驥一日千里，車輕也；以重載則不能數里，任重也。賢者之舉事也，不聞無功，然而名不大立、利不及世者，愚不肖為之任也。 |
| | Former kings had great tasks, and they removed those who harmed them; thus, what they desired was certainly obtained, and what they hated was certainly eliminated. This is why their achievements and reputations were established. Common rulers are not like this; they have great tasks but cannot remove those who harm them, and this is why they can accomplish nothing. Whether one removes the harms to his task or is unable to remove them—this is how the virtuous and the unworthy are distinguished. If a zhang runs swiftly, even a horse cannot catch up; yet if it is eventually caught, it is because the right moment was seized. A j horse can travel a thousand li in one day because its cart is light. If it carries a heavy load, then it cannot go even several li—because the burden is too great. When virtuous people undertake tasks, they never hear of failure; yet if their names are not greatly established and their benefits do not reach the world, it is because foolish and unworthy individuals bear the responsibility.
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冬與夏不能兩刑，草與稼不能兩成，新穀熟而陳穀虧，凡有角者無上齒，果實繁者木必庳，用智褊者無遂功，天之數也。故天子不處全，不處極，不處盈。全則必缺，極則必反，盈則必虧。先王知物之不可兩大，故擇務，當而處之。 |
| | Winter and summer cannot both prevail; grass and crops cannot both flourish. When new grain ripens, old grain is damaged. All creatures with horns lack the uppermost teeth; trees bearing abundant fruit must be low-growing. Those who use narrow-minded wisdom achieve no great success—this is the order of Heaven. Therefore, the Son of Heaven does not dwell in completeness, does not dwell at the extreme, and does not dwell in fullness. Completeness will surely lead to deficiency; extremity will surely turn back; fullness will surely result in loss. Former kings knew that things cannot both be great at the same time, so they selected their tasks and acted accordingly.
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孔、墨、甯越，皆布衣之士也，慮於天下，以為無若先王之術者，故日夜學之。有便於學者，無不為也；有不便於學者，無肯為也。蓋聞孔丘、墨翟，晝日諷誦習業，夜親見文王、周公旦而問焉。用志如此其精也，何事而不達？何為而不成？故曰精而熟之，鬼將告之。非鬼告之也，精而熟之也。今有寶劍良馬於此，玩之不厭，視之無倦。寶行良道，一而弗復，欲身之安也，名之章也，不亦難乎？ |
| | Confucius, Mozi, and Ningyue were all commoners. Concerned about the world, they believed there was nothing superior to the methods of former kings, so they studied them day and night. For anything beneficial to learning, they would not hesitate to do it; For anything detrimental to learning, they would refuse to do it. I have heard that Kong Qiu and Mo Di recited and studied their lessons by day, and at night personally visited King Wenwang and Zhou Gong Dan to ask them questions. With such focused determination, what task could they not accomplish? What endeavor would they not succeed in? Therefore it is said: When one refines and thoroughly masters something, even spirits will reveal their knowledge to him. It is not that the spirits tell them; rather, it is because they have refined and thoroughly mastered it. Now there is a fine sword and a good horse here; one handles them without tiring, gazes at them without growing weary. To cherish virtue and follow the good path, to do so once and not revert—seeking personal safety and fame—is this not difficult?
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甯越，中牟之鄙人也，苦耕稼之勞，謂其友曰：「何為而可以免此苦也？」其友曰：「莫如學。學三十歲則可以達矣。」甯越曰：「請以十五歲。人將休，吾將不敢休；人將臥，吾將不敢臥。」十五歲而周威公師之。矢之速也，而不過二里止也；步之遲也，而百舍不止也。今以甯越之材而久不止，其為諸侯師，豈不宜哉？ |
| | Ningyue was a man from the outskirts of Zhongmou. He found farming laborious and said to his friend, "What can I do in order to escape this hardship?" His friend replied, "Nothing is better than studying." "Study for thirty years, and you will surely achieve success." Ningyue said, "Please allow me to do it in fifteen years." When others rest, I dare not rest; When others lie down, I dare not lie down. After fifteen years, he became the teacher of King Weigong of Zhou. An arrow flies swiftly, yet it does not go beyond two li before stopping; The slow pace of walking, yet it will not stop even after a hundred she. Now, with Ningyue's talent and his long perseverance without ceasing, it was entirely appropriate for him to become a teacher of the feudal lords.
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養由基、尹儒，皆文藝之人也。荊廷嘗有神白猿，荊之善射者莫之能中，荊王請養由基射之。養由基矯弓操矢而往，未之射而括中之矣，發之則猿應矢而下，則養由基有先中中之者矣。尹儒學御三年而不得焉，苦痛之，夜夢受秋駕於其師。明日往朝其師，望而謂之曰：「吾非愛道也，恐子之未可與也。今日將教子以秋駕。」尹儒反走，北面再拜曰：「今昔臣夢受之。」先為其師言所夢，所夢固秋駕已。上二士者可謂能學矣，可謂無害之矣，此其所以觀後世已。 |
| | Yang Youji and Yin Ru were both men skilled in literary arts. The state of Jing once had a divine white monkey; even the best archers in Jing could not hit it. King Jing requested Yang Youji to shoot it. Yang Youji adjusted his bow, took up an arrow, and went. Before he even shot, the monkey was already within his aim; when he released the arrow, the monkey dropped dead from the shot. Thus, Yang Youji had already mentally struck it before actually shooting. Yin Ru studied chariot driving for three years without success, and he was greatly distressed by this. One night, he dreamed that his teacher taught him the autumn techniques of driving. The next day, he went to see his teacher early in the morning and looked at him, saying, "I am not withholding the Way from you; I was only afraid that you were not yet ready to receive it." "Today I will teach you the autumn techniques of driving." Yin Ru turned and ran away, bowed twice facing north, and said, "Last night I dreamed that you taught me this already." He first told his teacher about the dream he had, and indeed, what he had dreamed was exactly the autumn driving techniques. These two scholars can be said to have been truly capable learners, and it can also be said that nothing hindered them. This is why they serve as an example for later generations.
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