| | 慎人: |
六曰── |
| | Sixth day──
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| | 慎人: |
功名大立，天也；为是故，因不慎其人不可。夫舜遇尧，天也；舜耕于历山，陶于河滨，钓于雷泽，天下说之，秀士从之，人也。夫禹遇舜，天也；禹周于天下，以求贤者，事利黔首，水潦川泽之湛滞壅塞可通者，禹尽为之，人也。夫汤遇桀，武遇纣，天也；汤武修身积善为义，以忧苦于民，人也。 |
| | Great achievements in fame and success are determined by Heaven; For this reason, one cannot be careless about the people involved. Shun's encounter with Yao was determined by Heaven; Shun tilled the fields at Lishan, made pottery by the riverside, and fished in Leizhe; people throughout the land were pleased with him, and outstanding scholars followed him—this was due to human effort. Yu's encounter with Shun was determined by Heaven; Yu traveled throughout the land in search of virtuous individuals, and he worked for the benefit of the common people. For any waterlogged rivers or marshes that were blocked and could be cleared, Yu did everything possible to address them—this was due to human effort. Tang's encounter with Jie and Wu's encounter with Zhou were determined by Heaven; Tang and Wu cultivated their personal conduct, accumulated virtue, and upheld righteousness, enduring hardship for the sake of the people—this was due to human effort.
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| | 慎人: |
舜之耕渔，其贤不肖与为天子同。其未遇时也，以其徒属，堀地财，取水利，编蒲苇，结罘网，手足胼胝不居，然后免于冻馁之患。其遇时也，登为天子，贤士归之，万民誉之，丈夫女子，振振殷殷，无不戴说。舜自为诗曰：“普天之下，莫非王土，率土之滨，莫非王臣”，所以见尽有之也。尽有之，贤非加也；尽无之，贤非损也；时使然也。 |
| | Shun's farming and fishing did not differ in his virtue or lack thereof from when he later became emperor. Before he encountered his opportunity, Shun and his followers dug for resources from the earth, harnessed water for irrigation, wove reeds into mats, and crafted fishing nets. Their hands and feet became calloused through hard labor, and only after such toil were they able to escape the hardships of cold and hunger. When he encountered his opportunity, he ascended to the position of emperor; virtuous scholars flocked to him, and all the people praised him. Men and women alike, in great numbers and with earnest devotion, showed their admiration and joy for him. Shun composed a poem himself, saying: "All under the heavens is the king's land; all who dwell upon the earth are the king's subjects," to demonstrate that everything was fully possessed by him. Possessing it completely did not make his virtue any greater; Being without possession of anything did not diminish his virtue; This was due to the timing and circumstances.
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| | 慎人: |
百里奚之未遇时也，亡虢而虏晋，饭牛于秦，传鬻以五羊之皮。公孙枝得而说之，献诸缪公，三日，请属事焉。缪公曰：“买之五羊之皮而属事焉，无乃天下笑乎？”公孙枝对曰：“信贤而任之，君之明也；让贤而下之，臣之忠也；君为明君，臣为忠臣。彼信贤，境内将服，敌国且畏，夫谁暇笑哉？”缪公遂用之。谋无不当，举必有功，非加贤也。使百里奚虽贤，无得缪公，必无此名矣。今焉知世之无百里奚哉？故人主之欲求士者，不可不务博也。 |
| | Before Bai Li Xi encountered his opportunity, he fled from the state of Guo and was captured by Jin. He herded oxen in Qin and was sold as a slave for the price of five sheep's hides. Gong Sun Zhi discovered him and was delighted, presenting him to Duke Mu of Qin. Within three days, he requested that official matters be entrusted to Bai Li Xi. Duke Mu said: "He was bought for the price of five sheep's hides and now you wish to entrust him with official duties—would this not invite ridicule from all under heaven?" Gong Sun Zhi replied: "To trust and appoint a virtuous person is a sign of your wisdom, Your Majesty; to yield to virtue and place oneself beneath it is a demonstration of my loyalty as a minister; the ruler is a wise sovereign, and the minister is a loyal subject. If you trust virtue, those within your realm will be convinced to submit, and rival states will fear you—who then would have the leisure to mock?" Duke Mu thus employed him. His plans were never inappropriate, and his undertakings always achieved success—not because he suddenly became more virtuous. If Bai Li Xi had remained virtuous but never encountered Duke Mu, he certainly would not have achieved such renown. How can we now know that there are no other Bai Li Xis in the world? Therefore, a ruler who wishes to seek virtuous individuals must make it a priority to cast his net widely.
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| | 慎人: |
孔子穷于陈、蔡之间，七日不尝食，藜羹不糁。宰予备矣，孔子弦歌于室，颜回择菜于外。子路与子贡相与而言曰：“夫子逐于鲁，削迹于卫，伐树于宋，穷于陈、蔡，杀夫子者无罪，藉夫子者不禁，夫子弦歌鼓舞，未尝绝音，盖君子之无所丑也若此乎？”颜回无以对，入以告孔子。孔子憱然推琴，喟然而叹曰：“由与赐，小人也。召，吾语之。”子路与子贡入。子贡曰：“如此者可谓穷矣。”孔子曰：“是何言也？君子达于道之谓达，穷于道之谓穷。今丘也拘仁义之道，以遭乱世之患，其所也，何穷之谓？故内省而不疚于道，临难而不失其德。大寒既至，霜雪既降，吾是以知松柏之茂也。昔桓公得之莒，文公得之曹，越王得之会稽。陈、蔡之厄，于丘其幸乎！”孔子烈然返瑟而弦，子路抗然执干而舞。子贡曰：“吾不知天之高也，不知地之下也。”古之得道者，穷亦乐，达亦乐。所乐非穷达也，道得于此，则穷达一也，为寒暑风雨之序矣。故许由虞乎颍阳，而共伯得乎共首。 |
| | Confucius found himself in dire straits between the states of Chen and Cai, going seven days without tasting food; even his vegetable soup lacked rice. Zai Yu was fully prepared [to assist], yet Confucius played the zither and sang in his room, while Yan Hui picked vegetables outside. Zi Lu and Zi Gong conversed together, saying: "Our master was expelled from Lu, his traces erased in Wei, trees felled at Song, and now he is destitute between Chen and Cai. Those who kill the Master face no guilt, and those who humiliate him are not restrained. Yet the Master still plays the zither, sings, and dances, never ceasing his music—thus it seems that a gentleman remains unashamed even in such circumstances?" Yan Hui had no reply and went inside to inform Confucius. Confucius hastily pushed aside his zither, sighed deeply, and said: "You, You and Ci, are petty men. Come here, I shall speak to you." Zi Lu and Zi Gong entered. Zi Gong said: "This situation can truly be called destitution." Confucius said: "What kind of words are these?" A gentleman is considered to be "prosperous" when he attains the Way, and "destitute" when he is cut off from the Way. Now I, Qiu, am bound by the principles of benevolence and righteousness, thus encountering hardships in a chaotic age. This is my fate—how can it be called true destitution? Therefore, by reflecting inwardly, one remains free of guilt toward the Way; when facing adversity, one does not lose one's virtue. When great cold has arrived and frost and snow have fallen, I thus know the evergreen vitality of cypress and pine trees. In the past, Duke Huan of Qi found refuge in Ju, Duke Wen of Jin found refuge in Cao, and King Goujian of Yue found refuge at Kuaiji. The hardships between Chen and Cai—perhaps for me, Qiu, they are a blessing!" Confucius resolutely returned to his zither and played again; Zi Lu stood tall, brandishing his shield, and danced. Zi Gong said: "I did not know how high the heavens are, nor how deep the earth is." Ancient sages who attained the Way found joy in adversity and also in prosperity. Their joy was not derived from hardship or success; rather, when the Way is attained within oneself, adversity and prosperity become one—just as cold and heat, wind and rain follow their natural order. Therefore, Xu You found peace in Yingyang, while Gong Bo attained harmony at Gongsou.
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