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五曰── |
| | The fifth is──
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先王有大务，去其害之者，故所欲以必得，所恶以必除，此功名之所以立也。俗主则不然，有大务而不能去其害之者，此所以无能成也。夫去害务与不能去害务，此贤不肖之所以分也。使獐疾走，马弗及至，已而得者，其时顾也。骥一日千里，车轻也；以重载则不能数里，任重也。贤者之举事也，不闻无功，然而名不大立、利不及世者，愚不肖为之任也。 |
| | 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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冬与夏不能两刑，草与稼不能两成，新谷熟而陈谷亏，凡有角者无上齿，果实繁者木必庳，用智褊者无遂功，天之数也。故天子不处全，不处极，不处盈。全则必缺，极则必反，盈则必亏。先王知物之不可两大，故择务，当而处之。 |
| | 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，虑于天下，以为无若先王之术者，故日夜学之。有便于学者，无不为也；有不便于学者，无肯为也。盖闻孔丘、墨翟，昼日讽诵习业，夜亲见文王、周公旦而问焉。用志如此其精也，何事而不达？何为而不成？故曰精而熟之，鬼将告之。非鬼告之也，精而熟之也。今有宝剑良马于此，玩之不厌，视之无倦。宝行良道，一而弗复，欲身之安也，名之章也，不亦难乎？ |
| | 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，苦耕稼之劳，谓其友曰：“何为而可以免此苦也？”其友曰：“莫如学。学三十岁则可以达矣。”甯越曰：“请以十五岁。人将休，吾将不敢休；人将卧，吾将不敢卧。”十五岁而周威公师之。矢之速也，而不过二里止也；步之迟也，而百舍不止也。今以甯越之材而久不止，其为诸侯师，岂不宜哉？ |
| | 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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养由基、尹儒，皆文艺之人也。荆廷尝有神白猿，荆之善射者莫之能中，荆王请养由基射之。养由基矫弓操矢而往，未之射而括中之矣，发之则猿应矢而下，则养由基有先中中之者矣。尹儒学御三年而不得焉，苦痛之，夜梦受秋驾于其师。明日往朝其师，望而谓之曰：“吾非爱道也，恐子之未可与也。今日将教子以秋驾。”尹儒反走，北面再拜曰：“今昔臣梦受之。”先为其师言所梦，所梦固秋驾已。上二士者可谓能学矣，可谓无害之矣，此其所以观后世已。 |
| | 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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