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人君之治，莫大於道，莫盛於德，莫美於教，莫神於化。道者、所以持之也，德者、所以苞之也，教者、所以知之也，化者、所以致之也。民有性，有情，有化，有俗。情性者、心也，本也。化俗者、行也，末也。末生於本，行起於心。是以上君撫世，先其本而後其末，慎其心而理其行。心精苟亡，則姦匿所作，邪意無所載矣。 |
| | The governance of a sovereign is most important in the Dao, most prosperous in virtue, most beautiful in education, and most wondrous in transformation. The Dao is what sustains it; virtue is what encompasses it; education is what makes it known; transformation is what brings it about. People have nature, emotions, transformation, and customs. Emotions and nature are the mind; they are the root. Transformation and customs are conduct; they are the branches. The branches arise from the root, and conduct originates from the mind. Therefore, a superior ruler governing the world first attends to the roots and then to the branches, carefully cultivating the mind and regulating conduct. If the mind's clarity is lost, then deceit and concealment will arise, and evil intentions will have no foundation to rest upon.
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夫化變民心也，猶政變民體也。德政加於民，則多滌暢姣好堅彊考壽；惡政加於民，則多罷癃尪病夭昏扎瘥。故《》美「」，而惡「」。國有傷明之政，則民多病因；有者，道之使也。必有其根，其氣乃生；必有其使，變化乃成。是故道之為物也，至神以妙；其為功也，至彊以大。天之以動，地之以靜，日之以光，月之以明，四時五行，鬼神人民，億兆醜類，變異吉凶，何非氣然？ |
| | Transformation changes the people's hearts, just as government transforms their physical being. Virtuous governance bestowed upon the people brings about abundant cleansing, smoothness, beauty, strength, and longevity. Evil governance imposed on the people results in frequent exhaustion, weakness, illness, premature death, confusion, and suffering. Therefore, the Shangshu (Book of Documents) praises "a long life ending in old age" and condemns "misfortune, short lifespan, and early death." If a state has policies that harm clarity, its people will have many illnesses caused by such conditions; This is the effect of the Dao. There must be its root; only then will its vital energy arise; There must be a cause for it; only then can transformation and change come to fruition. Therefore, the Dao as an entity is most wondrous and subtle; Its function is most powerful and great. Heaven acts through movement, Earth through stillness; the sun provides light, and the moon provides brightness. The four seasons, the Five Elements, spirits, deities, people, myriad creatures, auspicious or ominous changes—what among them is not the result of vital energy?
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及其乖戾，天之尊也氣裂，地之大也氣動，山之重也氣徙，水之流也氣絕之，日月神也氣蝕之，星辰虛也氣隕之，旦有晝晦，宵有，大風飛車拔樹，僨電為冰，溫泉成湯，麟龍鸞鳳，蝥蠈蝝蝗，莫不氣之所為也。以此觀之，氣運感動，亦誠大矣。變化之為，何物不能？ |
| | When vital energy becomes disordered, Heaven's majesty is torn asunder; Earth's vastness quakes in motion; mountains, though heavy, shift their positions; rivers, flowing ceaselessly, are cut off. The sun and moon, divine entities, suffer eclipse; stars, though distant, fall from the sky. By day there is darkness; by night, strange phenomena occur: fierce winds uproot trees and overturn carriages; lightning strikes like ice; hot springs turn to boiling water. Even auspicious creatures such as qilin, dragons, fenghuang, and ominous ones like scorpions, locusts, and grubs—all are the result of disturbances in vital energy. From this we can see that the movement and influence of vital energy is indeed very great. What transformation cannot accomplish? Nothing exists beyond its power.
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是故上聖故不務治民事而務治民心，故曰：「聽訟，吾猶人也。必也使無訟乎！」「導之以德，齊之以禮。」務厚其情而明則務義，民親愛則無相害傷之意，動思義則無姦邪之心。夫若此者，非律之所使也，非威刑之所彊也，此乃教化之所致。 |
| | Therefore, the highest sage does not merely strive to govern people's affairs but strives to govern their hearts. Hence it is said: "To hear lawsuits, I am like others." It must be that one seeks to make disputes nonexistent!" "Guide them with virtue, and regulate them with propriety." Emphasizing the cultivation of deep emotions leads to clarity and a commitment to righteousness; when people love and care for one another, there is no thought of harming each other. When actions are guided by thoughts of righteousness, there is no room for deceit or wickedness in the heart. Such a state of affairs is not brought about by laws and regulations, nor enforced through threats or punishments; this is the result of moral instruction and transformation.
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國有傷聰之政，則民多病身；有傷賢之政，則賢多橫夭。夫形體骨幹為堅彊也，然猶隨政變易，又況乎心氣精微不可養哉？《》云：「敦彼行葦，羊牛勿踐履。方苞方體，惟葉握握。」又曰：「鳶飛厲天，魚躍于淵。愷悌君子，胡不作人？」公劉厚德，恩及草木，羊牛六畜，且猶感德。 |
| | If a state has policies that impair wisdom, its people will suffer many physical ailments; If a state has policies that injure the virtuous, then the virtuous often meet untimely deaths. The body and bones are considered strong, yet they still change according to governance; how much more so the subtle mind and vital energy, which cannot be nurtured properly? The Shijing (Book of Songs) says: "Thick are the reeds along the stream; let not sheep and oxen tread upon them." They are just beginning to grow, taking form—only their tender leaves held tightly together. It also says: "The kite soars into the sky; the fish leaps in the deep." A kind and benevolent gentleman—why not cultivate people?" Gong Liu, with his deep virtue, extended kindness even to grasses and trees; sheep, oxen, and all domestic animals were moved by this virtue.
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消息於心，己之所無，不以責下，我之所有，不以譏彼；感己之好敬也，故接士以禮，感己之好愛也，故遇人有恩；「己欲立而立人，己欲達而達人」；善人之憂我也，故先勞人，惡人之忘我也，故常念人。凡品則不然，論人不恕己，動作不思心；無之己而責之人，有之我而譏之彼；己無禮而責人敬，己無恩而責人愛；貧賤則非人之不我憂也，富貴則是我之不憂人也。行己若此，難以稱仁矣。 |
| | Reflecting inwardly on matters, if one lacks something oneself, one does not hold others accountable for it; and if one possesses something, one does not use it to mock others; Being moved by one's own appreciation for respect, therefore one treats scholars with propriety; being moved by one's own fondness for affection, therefore one meets people with kindness; "Desiring to establish oneself, one helps others to be established; desiring to achieve success, one helps others to succeed." Because I am concerned about the worries of good people, I take the initiative in labor; because I fear that wicked people may forget me, I constantly think of others. Ordinary individuals are not like this: when judging others, they do not extend leniency to themselves; in their actions and movements, they do not reflect upon the mind; Lacking it within oneself yet holding others accountable for its absence, possessing it oneself yet using it to mock others; One lacks propriety yet demands respect from others, possesses no kindness yet demands affection from them; When poor and lowly, one blames others for not caring about oneself; when wealthy and noble, one believes it is others who do not care about them. To conduct oneself in this manner makes it difficult to be called a "ren" (benevolent) person.
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所謂平者，內懷尸鳩之恩，外執砥矢之心；論士必定於志行，毀譽必參於效驗；不隨俗而雷同，不逐聲而寄論；苟善所在，不譏貧賤，苟惡所錯，不忌富貴；不謟上而慢下，不猒故而敬新。凡品則不然，內偏頗於妻子，外僭惑於知友；得則譽之，怨則謗之；平議無惇均，譏譽無效驗；苟阿貴以比黨，苟剽聲以群吠；事富貴如奴僕，視貧賤如傭客；百至秉權之門，而不一至無勢之家。執心若此，難以稱義。 |
| | What is meant by fairness is that internally one harbors the kindness of the jujube pigeon, and externally one upholds the mind of a leveler and plumb line; When judging scholars, one must certainly base it on their aspirations and conduct; praise or censure must be measured by actual results. One does not follow the crowd in blind agreement, nor chase after popularity to make unfounded claims; If goodness exists, one does not mock poverty or low status; if evil is present, one does not fear wealth or noble rank; One neither flatters the superiors nor looks down upon inferiors; one does not despise the old while revering the new. Ordinary individuals are not like this: internally, they show partiality toward their spouses and children; externally, they act presumptuously and are confused by their acquaintances and friends; If one gains something from them, they praise it; if there is resentment, they slander it; Their fair judgment lacks sincerity and balance, their criticism or praise has no basis in actual results; If they flatter the powerful to form factions, if they steal reputations to bark together in a pack; They serve the wealthy and noble like servants, and regard the poor and lowly as hired laborers; They visit a hundred times the doors of those in power, yet never once go to the homes of those without influence. To hold such convictions makes it difficult to be considered righteous.
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所謂恭者，內不敢傲於室家，外不敢慢於士大夫；見賤如貴，視少如長；其禮先入，其言後出；恩意無不荅，禮敬無不報；覩賢不居其上，與人推讓；事處其勞，居從其德，位安其卑，養甘其薄。凡品則不然，內慢易於妻子，外輕侮於知友；聰明不別真偽，心思不別善醜；愚而喜傲賢，少而好陵長；恩意不相荅，禮敬不相報；覩賢不相推，會同不能讓；動欲擇其佚，居欲處其安，養欲擅其厚，位欲爭其尊；見人謙讓，因而嗤之；見人恭敬，因而傲之，如是而自謂賢能智慧。為行如此，難以稱忠。 |
| | What is meant by respectfulness is that internally, one dares not be arrogant toward family members, and externally, one dares not show disrespect to scholars and officials; One treats the lowly as if they were noble, and regards the young as if they were elders; $$ Their courtesy is shown first, their words spoken only after careful consideration; Kindness and goodwill are never left unanswered; respect and reverence are always reciprocated; Seeing a virtuous person, one does not seek to rank above them, but shares with others in humility and yielding; In matters, one takes on the labor; in status, one follows virtue; in position, one is content with humility; and in sustenance, one finds satisfaction even in meager provisions. Ordinary individuals are not like this: internally, they treat their spouses and children with carelessness; externally, they look down upon their acquaintances and friends. Their intelligence cannot distinguish truth from falsehood, their minds cannot discern virtue from ugliness; Though foolish, they delight in arrogance toward the virtuous; though young, they enjoy dominating elders. Kindness and goodwill go unanswered; respect and reverence go unreciprocated. $$ Seeing a virtuous person, they do not yield to them; when meeting together, they cannot show deference or humility. In action, one desires ease and comfort; in residence, one seeks peace and security; in sustenance, one wishes for abundance; in position, one strives to compete for honor. When seeing others being humble and yielding, they mock them instead; When seeing others respectful and courteous, they respond with arrogance. Thus, they call themselves virtuous, capable, and wise. To conduct oneself in such a manner makes it difficult to be deemed loyal.
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所謂守者，心也。有度之士，情意精專，心思獨覩，不驅於險墟之俗，不惑於眾多之口；聰明懸絕，秉心塞淵，獨立不懼，遯世無悶，心堅金石，志輕四海，故守其心而成其信。凡器則不然，內無持操，外無準儀；傾側險詖，求同於心，口無定論，「不恒其德」，二三其行。秉操如此，難以稱信。 |
| | What is meant by "upholding" (shou) is the mind itself. A person of principle has focused emotions and intentions, a mind that sees clearly on its own. They are not driven by the dangerous and corrupt customs of society, nor are they confused by the opinions of many people; Their wisdom is unparalleled; their minds are profound and resolute. Standing alone, they fear nothing; retreating from the world, they feel no distress. Their hearts are as firm as gold and stone, their aspirations light enough to transcend the four seas. Thus, by upholding their mind, they achieve integrity and trustworthiness. Ordinary individuals are not like this: internally, they lack moral conduct; externally, they have no standards or principles; They are fickle and crooked in their inclinations, seeking agreement only for convenience. Their words have no fixed meaning; "they do not maintain virtue consistently," and their actions shift unpredictably. To hold to such conduct makes it difficult to be regarded as trustworthy.
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夫是四行者，其輕如毛，其重如山，君子以為易，小人以為難。孔子曰：「仁遠乎哉？我欲仁，仁斯至矣。」又稱「知德者尠」。俗之偏黨，自古而然，非乃今也。凡百君子，競於驕僭，貪樂慢傲，如忠信未達，而為左右所掬按，當世而覆被，更為否愚惡狀之臣者，豈可勝哉？孝成終沒之日，不知王章之直；孝哀終沒之日，不知王嘉之忠也。此後賢雖有憂君哀主之情，忠誠正直之節，然猶且沈吟觀聽行己者也。 |
| | These four virtues—governing the mind, cultivating virtue, practicing respectfulness, and upholding integrity—are as light as a feather in their practice, yet as heavy as a mountain in their significance. A gentleman considers them easy to uphold, while a petty person finds them difficult. Confucius said: "Is benevolence far away?" "If I desire benevolence, benevolence is immediately at hand." It also says: "Those who truly understand virtue are rare." Partiality and factionalism in society have been the case since ancient times, not merely a phenomenon of today. All sorts of so-called gentlemen compete in arrogance and overstepping their station, greedy for pleasure and haughty. If they have not yet attained loyalty and trustworthiness, but are instead held back by those around them, and if they suffer disgrace in their own time, becoming instead wicked ministers with foolish and evil dispositions—how can such people be counted? On the day Emperor Xiaocheng passed away, no one knew of Wang Zhang's integrity; On the day Emperor Xiaoai passed away, no one recognized Wang Jia's loyalty. After this, even though the virtuous may have feelings of concern for their sovereign and sorrow for their ruler, and possess loyalty and uprightness in character, they still hesitate, observing and listening before acting.
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「鳴鶴在陰，其子和之。」「相彼鳥矣，猶求。」仁不忍踐履生草，則又況於民萌而有不化者乎？君子脩其樂易之德，上及飛鳥，下及淵魚，不歡忻悅豫，則又況士庶而不仁者乎？ |
| | "The crane cries from the shade; its young respond in harmony." "Look at those birds—still they seek [companionship]." If benevolence cannot bear to tread upon growing grass, how much more so for the people, especially those who have yet to be transformed? A gentleman cultivates the virtue of joy and ease, extending upward to flying birds and downward to deep-water fish. If he does not feel happiness and contentment in this, how much more so should one care for scholars and commoners who lack benevolence?
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聖深知之，皆務正己以為表，明禮義以為教，和德氣於未生之前，正表義於咳笑之後。民之胎也，合中和以成；其生也，立方正以長。是以為仁義之心、廉恥之志，骨著脈通，與體俱生，而無麤穢之氣，無邪淫之欲。雖放之大荒之外，措之幽冥之內，終無違禮之之行；投之危亡之地，納之鋒鍔之間，終無苟全之心。舉世之人，行皆若此，則又烏所得亡夫姦亂之民而加辟哉？「上天之載，無馨無臭，儀形文王，萬邦作孚。」此姬氏所以崇美於前，而致刑錯於後。 |
| | The sage deeply understands this; therefore, he always strives to correct himself as an example, clarifies propriety and righteousness for instruction, harmonizes virtue and vital energy before they arise, and establishes standards of conduct even in the smallest details after a cough or smile. The formation of a human fetus is achieved through the harmony of yin and yang; When born, it is through uprightness and correctness that one grows. Therefore, the mind of benevolence and righteousness, and the will of integrity and shame, are embedded in the bones and circulated through the meridians, born together with the body, free from coarse and impure vital energy, and devoid of evil or lustful desires. Even if placed in the farthest reaches of the wilderness or confined within darkness, one will ultimately never commit actions that violate propriety; Even cast into perilous and deadly situations, placed between the edges of sharp weapons, one will ultimately never harbor a mind seeking mere self-preservation. If all people in the world conduct themselves in this manner, then where could one possibly find lawless and corrupt individuals to punish? "Heaven's bearing is without fragrance or scent; modeling after King Wen, all nations place their trust." This is why the Ji clan was so highly praised in former times and achieved a state of governance so complete that punishments were no longer needed.
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聖人其尊德禮而卑刑罰，故舜先勑契以敬敷五教，而後命皋陶以五刑三居。是故凡立法者，非以司民短而誅過誤，乃以防姦惡而救禍敗，撿淫邪而內正道爾。 |
| | The sage holds virtue and propriety in high esteem while regarding punishments as inferior. Therefore, Shun first entrusted Ke with the duty of earnestly propagating the Five Teachings, and only afterward appointed Gao Yao to oversee the Five Punishments and their three levels of severity. Therefore, whenever laws are established, it is not to hold people accountable for their shortcomings or punish mistakes, but rather to prevent wickedness and avert disasters, to restrain licentiousness and deviant desires, and thereby uphold the inner path of righteousness.
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《》云：「民之秉夷，好是懿德。」故民有心也，猶為種之有園也。遭和氣則秀茂而成實，遇水旱則枯槁而生孽。民蒙善化，則有士君子之心；被惡政，則人有懷姦亂之慮。故善者之養天民也，猶良工為麴豉也。起居以其時，寒溫得其適，則一蔭之麴豉盡美而多量。其愚拙工，則一蔭之麴豉皆臭敗而棄損。今六合亦由一蔭也，黔首之屬猶豆麥也，「變化云為」，在將者爾。遭良吏則皆懷忠信而履仁厚，遇惡吏則皆懷姦邪而行淺薄。忠厚積則致太平，姦薄積則致危亡。是以聖帝明王，皆敦德化而薄威刑。德者、所以脩己也，威者、所以治人也。上智則下愚之民少，而中庸之民多。中民之生世也，猶鑠金之在鑪也，從篤變化，唯冶所為，方圓薄厚，隨鎔制爾。 |
| | The Shi Jing says: "The people hold up fairness; they love virtuous excellence." Therefore, the people have minds, just as seeds have gardens. When encountering harmonious vital energies, they flourish and bear fruit; when meeting floods or droughts, they wither and give rise to calamities. When the people are enlightened by virtuous transformation, they develop the hearts of scholars and gentlemen; When subjected to corrupt governance, people harbor thoughts of treachery and disorder. Therefore, the nurturing of the heavenly people by those who are virtuous is like that of a skilled craftsman making qu and chou. If one's daily routines follow the proper times, and warmth and cold are appropriately regulated, then even a single batch of qu and chou will be most excellent in quality and abundant in quantity. An unskilled or clumsy craftsman, however, will cause even a single batch of qu and cho to rot and become foul-smelling, thus being discarded as waste. Now the six directions are also like a single batch; the common people are like soybeans and wheat. "Transformation through clouds and actions" lies entirely in the hands of those who lead. When encountering virtuous officials, they all develop loyalty and trustworthiness and practice benevolence and sincerity; when meeting corrupt officials, they all harbor treachery and deviance and act with superficiality and insensitivity. When loyalty and sincerity accumulate, peace and prosperity are achieved; when treachery and insensitivity accumulate, danger and downfall result. Therefore, sage emperors and enlightened kings all emphasized virtue and moral transformation while minimizing the use of forceful punishments. Virtue is used to cultivate oneself; authority is used to govern others. When those in high positions are wise, the number of foolish commoners below is small, and the majority become people of moderate virtue. The life of an average person in the world is like molten metal in a furnace; its transformation depends entirely on the smelting process, and whether it becomes round or square, thin or thick, follows solely the shaping done by the caster.
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是故世之善否，俗之薄厚，皆在於君。上聖和氣以化民心，正表儀以率群下，故能使民比屋可封，堯、舜是也。其次躬道德而敦慈愛，美教訓而崇禮讓，故能使民無爭心而致刑錯，文、武是也。其次明好惡而顯法禁，平賞罰而無阿私，故能使民辟姦邪而趨公正，理弱亂以致治彊，中興是也。治天下，身處汙而放情，怠民事而急酒樂，近頑童而遠賢才，親謟諛而踈正直，重賦稅以賞無功，妄加喜怒以傷無辜，故能亂其政以敗其民，弊其身以喪其國者，幽、厲是也。 |
| | Therefore, whether a generation is virtuous or corrupt, and whether its customs are sincere or shallow, all depend on the ruler. The sage sovereign uses harmonious vital energies to transform the people's hearts and sets a proper example to lead his subjects, thus enabling the populace to be worthy of honor in every household—this was the case with Yao and Shun. The next in rank personally cultivate virtue and sincerity, emphasize moral instruction, and honor propriety and humility; thus they can lead the people to have no quarrelsome minds and achieve a state where punishments are unnecessary—this was the case with King Wen and King Wu. The next in rank clearly distinguish between good and evil, and make laws and prohibitions evident; they administer rewards and punishments fairly without favoritism. Thus they can lead the people to avoid treachery and pursue justice, rectify weakness and disorder, and achieve strong governance—this was exemplified during the era of the Zhongxing (Middle Revival). To govern the world, if one dwells in filth and indulges emotions, neglects state affairs while eagerly pursuing wine and pleasure, keeps foolish children nearby but distances oneself from virtuous talents, favors flatterers yet alienates upright men, imposes heavy taxes to reward those without merit, and arbitrarily expresses joy or anger to harm the innocent—thus one can corrupt governance and ruin the people, destroy oneself and lose the nation. This was exemplified by Kings You and Li.
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孔子曰：「三人行，必有我師焉。擇其善者而從之，其不善者，我則改之。」《》美「」，「」。是故世主誠能使六合之內，舉世之人，咸懷方厚之情，而無淺薄之惡，各奉公政之心，而無姦陬之慮，則羲、農之俗，復見于茲，麟龍鸞鳳，復畜于郊矣。 |
| | Confucius said: "When three people walk together, there must be one among them who can be my teacher." Choose the good qualities and follow them; as for those that are not good, I will then correct myself accordingly." The Shi Jing praises: "One should take the Shang as a mirror," and "Seek blessings for oneself through self-cultivation." Therefore, if a sovereign in truth can ensure that within the six directions and among all people of the world, everyone harbors sincere and earnest feelings without shallow or evil intentions, and each upholds a heart devoted to public governance while free from treacherous thoughts, then the customs of Fuxi and Shennong will once again appear in this age, and qilin, dragons, luan phoenixes, and feng phoenixes will be seen again dwelling in the suburbs.
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