| | 圜道: |
五曰── |
| | The fifth is──
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| | 圜道: |
天道圜，地道方，聖王法之，所以立上下。何以說天道之圜也？精氣一上一下，圜周復雜，無所稽留，故曰天道圜。何以說地道之方也？萬物殊類殊形，皆有分職，不能相為，故曰地道方。主執圜，臣處方，方圜不易，其國乃昌。 |
| | Heavenly principles are round, earthly principles are square. The sage kings followed these principles in order to establish the hierarchy between superiors and inferiors. Why do we say that heavenly principles are round? The refined qi moves up and down, forming a circular and complex cycle without any obstruction or delay. Therefore, it is said that heavenly principles are round. Why do we say that earthly principles are square? All things have different categories and forms, each with its own distinct function and role, unable to substitute for one another; therefore, it is said that earthly principles are square. The ruler embodies the round (heavenly) principle, while the minister occupies the square (earthly) position. When the principles of roundness and squareness remain unchanged, the state will flourish.
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| | 圜道: |
日夜一周，圜道也。月躔二十八宿，軫與角屬，圜道也。精行四時，一上一下各與遇，圜道也。物動則萌，萌而生，生而長，長而大，大而成，成乃衰，衰乃殺，殺乃藏，圜道也。雲氣西行，云云然冬夏不輟；水泉東流，日夜不休；上不竭，下不滿；小為大，重為輕；圜道也。黃帝曰：「帝無常處也，有處者乃無處也」，以言不刑蹇，圜道也。人之竅九，一有所居則八虛，八虛甚久則身斃。故唯而聽，唯止；聽而視，聽止。以言說一，一不欲留，留運為敗，圜道也，一也齊至貴，莫知其原，莫知其端，莫知其始，莫知其終，而萬物以為宗。聖王法之，以令其性，以定其正，以出號令。令出於主口，官職受而行之，日夜不休，宣通下究，瀸於民心，遂於四方，還周復歸，至於主所，圜道也。令圜則可不可善不善無所壅矣。無所壅者，主道通也。故令者，人主之所以為命也，賢不肖安危之所定也。人之有形體四枝，其能使之也，為其感而必知也，感而不知，則形體四枝不使矣。人臣亦然，號令不感，則不得而使矣。有之而不使，不若無有。主也者，使非有者也，舜、禹、湯、武皆然。 |
| | Day and night complete one cycle; this is the principle of circularity. The moon travels through the twenty-eight lunar lodges, connecting Zhen and Jiao, which exemplifies the principle of circularity. The refined qi operates through the four seasons, moving up and down to meet with each in turn; this is the principle of circular motion. When things are activated, they sprout; when they sprout, they grow; when they grow, they develop; when they develop, they become large; when they become large, they mature; when they mature, they decline; when they decline, they wither; and when they wither, they are concealed—this is the principle of circular motion. Cloud qi moves westward, continuously flowing in a ceaseless manner throughout winter and summer; water springs flow eastward, never ceasing day or night; the upper source is not exhausted, and the lower receptacle is not filled to capacity; the small becomes large, and the heavy becomes light; Huangdi said: "The emperor has no fixed abode; one who seeks a fixed place is in fact without an abode." This was to express the idea of not being confined or obstructed—this is the principle of circularity. Human beings have nine orifices; if one is occupied, then eight remain empty. If the eight remain empty for too long, the body will perish. Therefore, when listening attentively, one should remain silent and still; when seeing while listening, the act of listening ceases. To speak of the One is to understand that it does not wish to remain fixed; if it remains and lingers, its movement becomes disrupted—this is the principle of circularness. The One is equal in all things and highly esteemed; no one knows its origin, no one knows its beginning or end, yet all things take it as their fundamental source. The sage kings followed this principle to regulate the nature of people, to establish what is proper and right, and thereby to issue decrees and commands. Commands issued from the ruler's mouth are received and carried out by officials, day and night without rest. They spread downward to reach all levels, penetrate into the people's hearts, extend in all directions, circulate around, return, and ultimately come back to where they originated—the ruler—this is the principle of circular movement. When commands follow the principle of circularity, there will be no obstruction in what is acceptable or unacceptable, good or bad. Where there are no obstructions, the ruler's way is unimpeded. Therefore, commands are what a sovereign uses to issue orders; they determine whether people are virtuous or unworthy, and whether the state is secure or in peril. Human beings possess a physical form and four limbs, yet they are able to control them because sensation is always accompanied by awareness. When sensation occurs without awareness, the body and limbs can no longer be controlled. Ministers are likewise subject to this principle; if decrees do not elicit a response or awareness, they cannot be effectively commanded. To possess something but be unable to use it is worse than not possessing it at all. The ruler is one who can make effective use of what others do not possess; Shun, Yu, Tang, and Wu were all like this.
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| | 圜道: |
先王之立高官也，必使之方。方則分定，分定則下不相隱。堯、舜，賢主也，皆以賢者為後，不肯與其子孫，猶若立官必使之方。今世之人主，皆欲世勿失矣，而與其子孫，立官不能使之方，以私欲亂之也，何哉？其所欲者之遠，而所知者之近也。今五音之無不應也，其分審也。宮徵商羽角，各處其處，音皆調均，不可以相違，此所以不受也。賢主之立官，有似於此。百官各處其職、治其事以待主，主無不安矣。以此治國，國無不利矣；以此備患，患無由至矣。 |
| | In establishing high offices, the ancient kings necessarily ensured that they adhered to the principle of squareness. When officials adhere to squareness, their roles and responsibilities are clearly defined; when roles are clearly defined, subordinates do not conceal or cover for one another. Yao and Shun were virtuous rulers; both appointed other virtuous individuals as their successors, refusing to pass the throne to their own descendants. This was akin to establishing offices with clearly defined roles—ensuring that they adhered strictly to the principle of squareness. The rulers of today all wish to maintain their dynasty without interruption, passing power to their descendants. Yet in establishing offices, they fail to ensure clarity and definition—allowing private desires to disrupt proper order. Why is this so? It is because their desires reach far into the future, yet their understanding remains limited to what is near at hand. Now, all five musical tones respond without fail—this is because their distinctions are clearly defined. The Gong, Zhi, Shang, Yu, and Jue tones each occupy their proper place; the sounds are all harmonious and balanced, and cannot contradict one another—this is why they do not interfere with or disrupt each other. Virtuous rulers in establishing offices are similar to this. When the hundred officials each occupy their posts and manage their duties in readiness for the ruler, the sovereign will have no cause for unease. To govern a state in this manner ensures that there is nothing disadvantageous to the state; to prepare for misfortunes in this way, no disaster will have any opportunity to arise.
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