| | 圜道: |
五曰── |
| | The fifth is──
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| | 圜道: |
天道圜，地道方，圣王法之，所以立上下。何以说天道之圜也？精气一上一下，圜周复杂，无所稽留，故曰天道圜。何以说地道之方也？万物殊类殊形，皆有分职，不能相为，故曰地道方。主执圜，臣处方，方圜不易，其国乃昌。 |
| | 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，轸与角属，圜道也。精行四时，一上一下各与遇，圜道也。物动则萌，萌而生，生而长，长而大，大而成，成乃衰，衰乃杀，杀乃藏，圜道也。云气西行，云云然冬夏不辍；水泉东流，日夜不休；上不竭，下不满；小为大，重为轻；圜道也。黄帝曰：“帝无常处也，有处者乃无处也”，以言不刑蹇，圜道也。人之窍九，一有所居则八虚，八虚甚久则身毙。故唯而听，唯止；听而视，听止。以言说一，一不欲留，留运为败，圜道也，一也齐至贵，莫知其原，莫知其端，莫知其始，莫知其终，而万物以为宗。圣王法之，以令其性，以定其正，以出号令。令出于主口，官职受而行之，日夜不休，宣通下究，瀸于民心，遂于四方，还周复归，至于主所，圜道也。令圜则可不可善不善无所壅矣。无所壅者，主道通也。故令者，人主之所以为命也，贤不肖安危之所定也。人之有形体四枝，其能使之也，为其感而必知也，感而不知，则形体四枝不使矣。人臣亦然，号令不感，则不得而使矣。有之而不使，不若无有。主也者，使非有者也，舜、禹、汤、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。方则分定，分定则下不相隐。尧、舜，贤主也，皆以贤者为后，不肯与其子孙，犹若立官必使之方。今世之人主，皆欲世勿失矣，而与其子孙，立官不能使之方，以私欲乱之也，何哉？其所欲者之远，而所知者之近也。今五音之无不应也，其分审也。宫徵商羽角，各处其处，音皆调均，不可以相违，此所以不受也。贤主之立官，有似于此。百官各处其职、治其事以待主，主无不安矣。以此治国，国无不利矣；以此备患，患无由至矣。 |
| | 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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