| | 先己: |
三曰── |
| | Thirdly──
|
| | 先己: |
湯問於伊尹曰：「欲取天下若何？」伊尹對曰：「欲取天下，天下不可取。可取，身將先取。」凡事之本，必先治身，嗇其大寶。用其新，棄其陳，腠理遂通。精氣日新，邪氣盡去，及其天年。此之謂真人。 |
| | Tang asked Yi Yin, "If one wishes to take over the world, how should he proceed?" Yi Yin replied, "To wish to take over the world means that the world cannot be taken. If it can be taken, then one's own person will first have been taken." The foundation of all affairs must begin with cultivating oneself and cherishing the great treasure. Use what is new, discard what is old, and thus the channels and pores will become unblocked. The vital energy will renew itself daily, evil influences will be completely dispelled, and one's natural lifespan will be attained. This is what is called a true person.
|
| | 先己: |
昔者先聖王，成其身而天下成，治其身而天下治。故善響者不於響於聲，善影者不於影於形，為天下者不於天下於身。《》曰：「」，言正諸身也。故反其道而身善矣；行義則人善矣；樂備君道，而百官已治矣，萬民已利矣。三者之成也，在於無為。無為之道曰勝天，義曰利身，君曰勿身。勿身督聽，利身平靜，勝天順性。順性則聰明壽長，平靜則業進樂鄉，督聽則姦塞不皇。故上失其道則邊侵於敵，內失其行，名聲墮於外。是故百仞之松，本傷於下，而末槁於上；商、周之國，謀失於胸，令困於彼。故心得而聽得，聽得而事得，事得而功名得。五帝先道而後德，故德莫盛焉；三王先教而後殺，故事莫功焉；五伯先事而後兵，故兵莫彊焉。當今之世，巧謀並行，詐術遞用，攻戰不休，亡國辱主愈眾，所事者末也。 |
| | In the past, the sage kings of old completed themselves and thus the world was completed; they cultivated themselves and thus the world was governed. Therefore, those skilled in echoes do not seek the echo in the sound itself; those skilled in shadows do not seek the shadow in the form itself; and those who govern the world do not seek to govern the world apart from governing themselves. The Shi Jing says: "A virtuous gentleman, his conduct is without error." "His conduct is without error, thus rectifying the four states"—this means rectifying oneself. Therefore, by returning to this principle, one's self becomes virtuous; practice righteousness and people will become virtuous; cultivate the way of a ruler, and all officials will already be well-ordered, and the myriad people will already benefit. The success of these three things lies in non-action. The way of non-action is called surpassing Heaven, righteousness is called benefiting the self, and being a ruler is called not placing oneself first. Not placing oneself first ensures attentive governance; benefiting the self brings tranquility; surpassing Heaven means following nature's course. Following nature results in wisdom, clarity, and a long life; tranquility leads to progress in one's endeavors and joy in one's homeland; attentive governance ensures that corruption is blocked and disorder does not arise. Therefore, when a ruler loses the right way, the borders will be invaded by enemies; and if he fails in his conduct internally, his reputation will fall abroad. Therefore, a tall pine tree of a hundred ren, when its roots are injured below, will wither at the top; the states of Shang and Zhou, when plans failed within their rulers' minds, found their commands ineffective beyond their borders. Therefore, when the mind is right, one's listening is right; when one's listening is right, affairs are properly handled; and when affairs are properly handled, success and reputation are achieved. The Five Emperors prioritized the Dao before virtue, hence their virtue was most exalted; the Three Kings prioritized education before punishment, hence their deeds achieved no greater success; The Five Hegemons prioritized diplomacy before military force, hence their armies were never the strongest. In today's age, cunning strategies are employed simultaneously, deceptive tactics used in succession, and warfare never ceases; thus, the number of fallen states and humiliated rulers increases daily. This is because what they pursue is merely superficial.
|
| | 先己: |
夏后相與有扈戰於甘澤而不勝，六卿請復之，夏后相曰：「不可。吾地不淺，吾民不寡，戰而不勝，是吾德薄而教不善也。」於是乎處不重席，食不貳味，琴瑟不張，鍾鼓不修，子女不飭，親親長長，尊賢使能，期年而有扈氏服。故欲勝人者必先自勝，欲論人者必先自論，欲知人者必先自知。 |
| | Xia Hou Xiang fought against You Hu at Gan Ze but did not prevail. Six senior officials requested to retry the battle, and Xia Hou Xiang said, "No." My territory is not small, my people are not few; yet we fought and did not win. This shows that my virtue is shallow and my governance inadequate." Therefore, he sat on no more than a single mat, ate only one kind of food at a time, did not play the qin or se, did not use bells or drums, and did not adorn his children. He honored close relatives, respected elders, revered the virtuous, and employed capable people. After a year, the You Hu clan submitted. Therefore, one who wishes to overcome others must first conquer oneself; one who wishes to judge others must first examine oneself; and one who wishes to know others must first know oneself.
|
| | 先己: |
《》曰：「」孔子曰：「審此言也可以為天下。」子貢曰：「何其躁也？」孔子曰：「非謂其躁也，謂其為之於此，而成文於彼也，聖人組修其身，而成文於天下矣。」故子華子曰：「丘陵成而穴者安矣，大水深淵成而魚鱉安矣，松柏成而塗之人已蔭矣。」 |
| | The Shi Jing says: "Hold the reins as if weaving a pattern." Confucius said, "Reflecting on these words is sufficient to govern the world." Zi Gong asked, "How hasty this is?" Confucius said, "It does not mean hasty; it means that what is done here becomes a pattern there. A sage carefully cultivates himself and thus establishes order throughout the world." Therefore, Zi Huazi said: "When hills and mounds are formed, those in the burrows find safety; when great rivers and deep ravines are formed, fish and turtles find security; when pines and cypresses grow tall, travelers on the road already enjoy their shade."
|
| | 先己: |
孔子見魯哀公，哀公曰：「有語寡人曰：『為國家者，為之堂上而已矣。』寡人以為迂言也。」孔子曰：「此非迂言也。丘聞之：「得之於身者得之人，失之於身者失之人。』不出於門戶而天下治者，其唯知反於己身者乎！」 |
| | Confucius met with Duke Ai of Lu, and Duke Ai said, "Someone told me: 'To govern a state is merely to do so within the hall.'" I considered it an out-of-the-way remark." Confucius said, "This is not an out-of-the-way statement. I have heard it said: 'What one gains within oneself, one gains from others; what one loses within oneself, one loses from others.'" One who does not leave the gate or courtyard yet brings order to the world—this can only be someone who truly knows how to return and cultivate themselves!"
|
