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四曰── |
| | Fourthly──
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主道約，君守近。太上反諸己，其次求諸人。其索之彌遠者，其推之彌疏；其求之彌疆者，失之彌遠。 |
| | The ruler's way is to be restrained; the sovereign guards what is near. The highest virtue reflects upon oneself; the next best seeks from others. Those who seek it ever farther away, push it all the more distant; Those who pursue it with greater intensity, lose it all the farther away.
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何謂反諸己也？適耳目，節嗜欲，釋智謀，去巧故，而游意乎無窮之次，事心乎自然之塗，若此則無以害其天矣。無以害其天則知精，知精則知神，知神之謂得一。凡彼萬形，得一後成。故知一，則應物變化，闊大淵深，不可測也。德行昭美，比於日月，不可息也。豪士時之，遠方來賓，不可塞也。意氣宣通，無所束縛，不可收也。故知知一，則復歸於樸，嗜欲易足，取養節薄，不可得也。離世自樂，中情潔白，不可量也。威不能懼，嚴不能恐，不可服也。故知知一，則可動作當務，與時周旋，不可極也。舉錯以數，取與遵理，不可惑也。言無遺者，集肌膚，不可革也。讒人困窮，賢者遂興，不可匿也。故知知一，則若天地然，則何事之不勝，何物之不應？譬之若御者，反諸己，則車輕馬利，致遠復食而不倦。昔上世之亡主，以罪為在人，故日殺僇而不止，以至於亡而不悟。三代之興王，以罪為在己，故日功而不衰，以至於王。 |
| | What is meant by reflecting upon oneself? To regulate one's ears and eyes, to restrain desires and appetites, to release wisdom and strategies, to remove cunning and artifice, and to let the mind wander in the boundless realm, to direct the heart along the path of nature—if one does this, then nothing will harm his natural state. If nothing harms his natural state, then knowledge becomes refined; when knowledge is refined, it attains the spiritual; to attain the spiritual is called "obtaining unity." All those myriad forms achieve completion only after obtaining unity. Therefore, he who knows "one" responds to things and transformations with breadth and depth as vast and profound as the abyss—immeasurable. Virtuous conduct shining in beauty, comparable to the sun and moon, cannot be extinguished. Valiant men of virtue honor it; from distant lands come guests—this cannot be obstructed. The spirit and will flow freely, unbound by any constraints—this cannot be restrained. Therefore, he who truly knows "one" returns to simplicity; desires become easily satisfied, sustenance is taken in moderation and with little need—this cannot be obtained. To withdraw from the world and find joy within oneself, to possess inner purity and integrity—this is immeasurable. Might cannot intimidate, severity cannot frighten—this cannot be subdued. Therefore, he who truly knows "one" can act in accordance with the proper duties and move in harmony with the times—this is boundless. Actions are guided by principle, taking and giving follow reason—this cannot be confused. Speech without flaw reaches the skin and flesh—it cannot be changed. Slanderers are brought to destitution; the worthy rise—this cannot be concealed. Therefore, he who truly knows "one" is like heaven and earth; what task will he not overcome? What thing will he not respond to? It is like a charioteer who reflects upon himself; then the carriage becomes light and the horse swift, enabling long journeys with rest and returning without fatigue. In former times, rulers who perished attributed their faults to others; thus they daily killed and punished without ceasing, until they perished without realizing the cause. The kings who founded the three dynasties attributed their faults to themselves; thus, daily achievements were made without decline, leading them to kingship.
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何謂求諸人？人同類而智殊，賢不肖異，皆巧言辯辭，以自防禦，此不肖主之所以亂也。凡論人，通則觀其所禮，貴則觀其所進，富則觀其所養，聽則觀其所行，止則觀其所好，習則觀其所言，窮則觀其所不受，賤則觀其所不為，喜之以驗其守，樂之以驗其僻，怒之以驗其節，懼之以驗其特，哀之以驗其人，苦之以驗其志，八觀六驗，此賢主之所以論人也。論人者，又必以六戚四隱。何謂六戚？父母兄弟妻子。何謂四隱？交友故舊邑里門郭。內則用六戚四隱，外則用八觀六驗，人之情偽貪鄙美惡無所失矣，譬之若逃雨，汙無之而非是。此聖王之所以知人也。 |
| | What is meant by seeking from others? People are of the same kind but differ in wisdom; the virtuous and the unworthy vary, yet all employ eloquent words and persuasive speech to defend themselves. This is why unwise rulers become confused and fall into disorder. To judge a person, when he is in high position, observe the courtesy he shows; when honored, see whom he recommends; when wealthy, note those he supports and nurtures; when listening, watch his actions; when at rest, examine his preferences; when engaged in learning, listen to what he says; when in adversity, observe what he refuses to accept; when lowly, see what he will not do. Delight him to test his steadfastness; please him to test for eccentricity; anger him to test his self-restraint; frighten him to test his integrity; sadden him to test the depth of his humanity; afflict him to test his resolve. These eight observations and six tests—this is how a wise ruler judges people. To judge a person, one must also rely on the Six Relatives and Four Hidden Circles. What are the Six Relatives? Parents, brothers, sisters, wife, and children. What are the Four Hidden Circles? Friends, old acquaintances, fellow townspeople, and neighbors. Internally, one employs the Six Relatives and Four Hidden Circles; externally, one uses the Eight Observations and Six Tests. Thus, a person's true or false nature, greed or virtue, beauty or ugliness will not be missed. It is like escaping from rain—there is no place where this method fails to be correct. This is how sage kings came to know people.
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