| | 雜言上: |
或問曰：「君子曷敦乎學？」曰：「生而知之者寡矣，學而知之者寡矣，悠悠之民，泄泄之士，明明之治，汶汶之亂，皆學廢興之由，敦之不亦宜乎？」 |
| | Someone asked: "What is it that a junzi should diligently pursue in learning?" It was replied: "Those who are born with knowledge are few, and those who gain knowledge through learning are also few. The drifting masses, the idle scholars, the clear governance, and the murky chaos—all arise from the decline or flourishing of learning. Should we not therefore diligently pursue it?"
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| | 雜言上: |
君子有三鑒，世人，鏡；前惟順，人惟賢，鏡惟明。夏、商之衰，不鑒於禹、湯也；周、秦之弊，不鑒於民下也；側弁垢顏，不鑒於明鏡也，故君子惟鑒之務。若夫側景之鏡，亡鑒矣。 |
| | A junzi has three mirrors: people of the world are one mirror; the past is only followed, people are only virtuous, and a mirror is only clear. In the decline of Xia and Shang dynasties, they did not take Yu and Tang as mirrors; in the ills of Zhou and Qin, they did not look to the people below as a mirror; with tilted hats and dirty faces, they do not consult clear mirrors either. Therefore, a junzi must make it his duty to take mirrors as references. As for the mirror that reflects only sideways shadows, there is no reflection at all.
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| | 雜言上: |
或問：「致治之要，君乎？」曰：「兩立哉，非天地不生物，非君臣不成治，首之者天地也，統之者君臣也哉。先王之道致訓焉，故亡斯須之間而違道矣。昔有上致聖由教戒，因輔弼，欽順四鄰。故檢柙之臣，不虛於側；禮度之典，不曠於目；先哲之言，不輟於身；非義之道，不宣於心，是邪僻之氣，末由入也，鑒有間，必有入之者矣。是故僻志萌則僻事作，僻事作則正塞，正塞則公正亦末由入也矣。不任不愛謂之公，惟公是從謂之明。齊桓公中材也，末能成功業，由有異焉者矣。妾媵盈宮，非無愛幸也；群臣盈朝，非無親近也，然外則管仲射己，衛姬色妾，非愛也，任之也。然後知非賢不可任，非智不可從也，夫此之舉弘矣哉。膏盲純白，二豎不生，茲謂心寧，省闥清淨，嬖孽不生，茲謂政平。夫膏盲近心而處阨，鍼之不遠，藥之不中，攻之不可，二豎藏焉，是謂篤患。故治身治國者，唯是之畏。」 |
| | Someone asked: "What is essential to achieving good governance, the ruler?" It was replied: "Both must be established. Without heaven and earth, nothing is produced; without ruler and minister, good governance cannot be achieved. Heaven and earth are the originators, while ruler and minister are the organizers." The way of former kings was most instructive; therefore, there was not a moment when one could deviate from the Dao. In the past, those who attained sainthood did so through education and admonition, by relying on assistants and counselors, and by respectfully obeying their four neighbors. Therefore, ministers who restrain and guard are not empty in the side; the rites and standards of propriety do not go beyond one's sight; the words of former sages are never discontinued from the body; and ways that go against righteousness do not take root in the heart. Thus, evil and deviant influences have no way to enter; if there is a gap in one's mirror-like awareness, then surely someone will let them in. Therefore, when deviant aspirations arise, deviant actions follow; when deviant actions occur, the upright are blocked. When the upright are blocked, then fairness and justice have no way to enter either. To not appoint or favor anyone is called fairness; to follow only what is fair is called wisdom. Duke Huan of Qi was a man of average ability, and he did not succeed in great achievements because there were those who differed from him. Concubines filled the palace—not that there was no favored one; ministers filled the court—not that there were no close ones. Yet outwardly, Guan Zhong shot at him and Wei Ji was a favored concubine; these were not out of affection but out of appointment. Only then did he realize that without virtue one could not be entrusted, and without wisdom one could not be followed—this act was indeed great. If the heart is pure and white, then two evils will not arise; this is called a tranquil mind. If the inner court is clean and quiet, then favorites and villains will not emerge; this is called political harmony. The "gao mang" is near the heart and in a dangerous position; it cannot be reached by acupuncture, nor can medicine hit its mark. It cannot be attacked directly, yet within it hide two evils—this is called a grave illness. Therefore, those who govern themselves and the state must fear nothing more than this."
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| | 雜言上: |
或曰：「愛民如子，仁之至乎？」曰：「未也。」曰：「愛民如身，仁之至乎？」曰：「未也。湯禱桑林，邾遷于繹，景祠于旱，可謂愛民矣。」曰：「何重民而輕身也？」曰：「人主承天命以養民者也，民存則社稷存，民亡則社稷亡，故重民者，所以重社稷而承天命也。」 |
| | Someone said: "To love the people as one's own children—is that the utmost of benevolence?" It was replied: "Not yet." It was asked again: "To love the people as oneself—is that the utmost of benevolence?" It was replied: "Not yet." Tang prayed at Sanglin, Zhu moved to Yi, and Jing built a shrine during drought—these can be called acts of loving the people." It was said: "Why value the people so highly while regarding oneself lightly?" It was replied: "A ruler inherits the Mandate of Heaven to nurture the people. If the people are present, then the state and ancestral temple endure; if the people perish, then the state and ancestral temple also perish. Therefore, valuing the people is how one values the state and ancestral temple and upholds the Mandate of Heaven."
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| | 雜言上: |
或問曰：「孟軻稱人皆可以為堯舜，其信矣？」曰：「人非下愚，則愚可以為堯舜矣。寫堯舜之貌，同堯舜之姓則否；服堯之制，行堯之道則可矣。行之於前，則古之堯舜也；行之於後，則今之堯舜也。」或曰：「人皆可以為桀紂乎？」曰，「行桀紂之事，是桀紂也。堯舜桀紂之事，常並存於世，唯人所用而已。楊朱哭岐路，所通逼者然也。夫岐路惡足悲哉？中反焉。若夫縣度之厄素，舉足而已矣。損益之符，微而顯也。趙獲二城，臨饋而憂。陶朱既富，室妾悲號：此知益為損之為益者也。屈伸之數，隱而昭也。有仍之困，復夏之萌也；鼎雉之異，興殷之符也；邵宮之難，隆周之應也；會稽之棲，霸越之基也；子之之亂，強燕之徵也：此知伸為屈之為伸者也。」 |
| | Someone asked: "Meng Ke claimed that everyone can become Yao or Shun—can this be believed?" It was replied: "If a person is not the lowest kind of fool, then even a fool can become Yao or Shun. To copy the appearance of Yao and Shun, to share their surnames—this is not so; to wear the system of Yao and practice his way—that is possible." To act upon it before others, then one becomes the ancient Yao or Shun; to follow through after others, then one is the present-day Yao or Shun." Someone asked: "Can everyone become Jie or Zhou?" It was replied, "To act as Jie and Zhou did is to be Jie and Zhou. The deeds of Yao, Shun, Jie, and Zhou have always coexisted in the world; it is only a matter of how people choose to use them. Yang Zhu wept at the forked road, and this was because of the pressure from those who passed through it. What is there to mourn about a forked road? It turns inward. As for the narrow pass of hanging measurements, it is merely a matter of lifting one's foot. The signs of loss and gain are subtle yet evident. Zhao gained two cities, yet worried at the sight of offerings. Tao Zhu became wealthy, and his concubines wept in sorrow—this is knowing that gain can become loss, and thus recognizing the true nature of gain. The patterns of bending and stretching are hidden yet clear. The hardship of Youreng was the sprout of Xia's revival; the omen of the bronze tripod and pheasants was a sign for Yin's rise; the calamity at Shao Gong was an omen for Zhou's prosperity; the retreat to Kuaiji was the foundation of Yue's dominance; and the turmoil under Zi Zhi was a sign of Yan's strength—this is understanding that stretching comes from bending, and thus recognizing true stretching."
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| | 雜言上: |
人主之患，常立於二難之間，在上而國家不治，難也；治國家則必勤身苦思，矯情以從道，難也。有難之難，闇主取之；無難之難，明主居之。大臣之患，常立於二罪之間，在職而不盡忠直之道，罪也；盡忠直之道焉，則必矯上拂下，罪也。有罪之罪，邪臣由之；無罪之罪，忠臣置之。人臣之義，不曰「吾君能矣，不我須也，言無補也」，而不盡忠；不曰「吾君不能矣，不我識也，言無益也」，而不盡忠。必竭其誠，明其道，盡其義，斯已而已矣，不已則奉身以退，臣道也。故君臣有異無乖，有怨無憾，有屈無辱。人臣有三罪，一曰導非，二曰阿失，三曰尸寵。以非引上謂之導，從上之非謂之阿，見非不言謂之尸。導臣誅，阿臣刑，尸臣絀。進忠有三術：一曰防，二曰救，三曰戒。先其未然謂之防，發而止之謂之救，行而責之謂之戒。防為上，救次之，戒為下。下不鉗口，上不塞耳，則可有聞矣。有鉗之鉗，猶可解也；無鉗之鉗，難矣哉！有塞之塞，猶可除也，無塞之塞，其甚矣夫！ |
| | The ruler's greatest concern often lies between two difficulties: if the sovereign is above yet the state remains unadministered, that is a difficulty; to govern the state well requires one to labor in person and think diligently, to restrain emotions and follow the Dao—this too is a difficulty. The difficulty of difficulties is taken by an ignorant ruler; the difficulty without obvious hardship is where a wise ruler resides. The concern of high ministers often lies between two offenses: to hold office yet not fulfill the path of loyalty and uprightness is an offense; to follow the path of loyalty and righteousness will inevitably offend superiors and alienate subordinates—this too is an offense. The offense with clear guilt, wicked ministers commit; the offense without evident guilt is what loyal ministers face. The duty of a minister does not allow one to say, "My ruler is capable; he does not need me. My words would be useless," and thus withhold loyalty; nor to say, "My ruler is incapable; he does not recognize me. My words would be of no benefit," and thus withhold loyalty. One must exhaust one's sincerity, clarify the Dao, fulfill righteousness—this is all there is. If this is not enough, then to withdraw and preserve oneself is also the way of a minister. Therefore, between ruler and minister there may be differences but no disloyalty, resentment but no regret,委屈 but no disgrace. Ministers have three offenses: first, leading the ruler astray; second, flattering and causing mistakes; third, occupying a position of favor without action. To lead the ruler with wrong actions is called "dao"; to follow the ruler's wrongdoing is called "a"; and to remain silent in the face of wrongdoings is called "shi." A guiding minister should be executed, a flattering minister punished, and an idle minister dismissed. There are three methods to offer loyalty: first, prevention; second, correction; third, warning. To act before something happens is called prevention; to stop it once it has occurred is called correction; and to hold someone accountable after the deed is done is called warning. Prevention is best, correction comes next, and warning is the least desirable. If those below do not keep their mouths shut, and those above do not block their ears, then something can be heard. There is a kind of silence that is forced—this may still be resolved; but the silence without force, how difficult it is! There is a kind of blockage that can still be removed; but an unforced blockage—how severe it is indeed!
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| | 雜言上: |
或曰：「在上有屈乎？」曰：「在上者以義申，以義屈。高祖雖能申威於秦、項，而屈於商山四公；光武能申於莽，而屈於強項令；明帝能申令於天下，而屈於鍾離尚書。若秦二世之申欲，而非笑唐虞，若定陶傅太后之申意，而怨於鄭，是謂不屈；不然，則趙氏不亡，而秦無愆尤。故人主以義申，以義屈也。喜如春陽，怒如秋霜，威如雷霆之震，惠若雨露之降，沛然孰能禦也。」 |
| | Someone asked: "Can the sovereign suffer 委屈?" It was replied: "A ruler is 委屈 by righteousness and also asserts himself through righteousness. Emperor Gaozu, though he could assert his authority over Qin and Xiang Yu, was 委屈 by the Four Sages of Shangshan; Emperor Guangwu could assert himself against Wang Mang but was 委屈 by the resolute official Zhang Shou. Emperor Ming could issue commands to the realm, yet was 委屈 by Zhongli Shangshu. If Qin Er Shi asserted his desires and mocked Tang and Yu, or if the Empress Dowager Fu of Dingtao insisted on her will and resented Zheng—this is called not being 委屈; Otherwise, the Zhao clan would not have perished, and Qin would have had no fault. Therefore, a ruler asserts himself through righteousness and is 委屈 by righteousness as well. Joy should be like spring sunshine, anger like autumn frost, authority as thunder and lightning's shock, benevolence as the descent of rain and dew—abundant and who could resist it?"
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| | 雜言上: |
或問曰難行。曰：「若高祖聽戍卒不懷居，遷萬乘不俟終日；孝文帝不愛千里馬；慎夫人衣不曳地；光武手不持珠玉，可謂難矣。抑情絕欲，不如是，能成功業者鮮矣。人臣若金日磾，以子私謾而殺之；丙吉之不伐；蘇武之執節，可謂難矣。」 |
| | Someone asked: "Is this difficult to practice?" It was replied: "If Emperor Gaozu listened to the conscripted soldiers and did not dwell on comfort, and moved his imperial residence without waiting until day's end; Emperor Xiaowen did not cherish a thousand-li horse; Chen Fu Ren's robe did not trail on the ground; Emperor Guangwu never held pearls or jade in his hands—this can be called difficult indeed. To restrain emotions and cut off desires, if not done thus, few could achieve great accomplishments. Ministers like Jin Midi, who killed his son for private misconduct; Bing Ji's humility in not boasting of his achievements; Su Wu's steadfastness in upholding his principles—this can be called truly difficult."
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| | 雜言上: |
或問厲志。曰：「若殷高宗能葺其德，藥瞑眩以瘳疾；衛武箴戒於朝；勾踐懸膽於坐，厲矣哉。」 |
| | Someone asked about cultivating one's will. It was replied: "Like King Gaozong of Yin, who cultivated his virtue and used medicinal treatments to cure illness; the Duke Wu of Wei issued admonitions in court; Goujian hung a gallbladder where he sat—how resolute that was!"
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| | 雜言上: |
寵妻愛妾，幸矣；其為災也，深矣。「災與幸，同乎？」曰：「得則慶，否則災。戚氏不幸不人豕，趙昭儀不幸不失命，栗姬不幸不廢，鉤弋不幸不憂殤，非災而何？若慎夫人之知，班婕妤之賢，明德皇后之德，邵矣哉！」 |
| | To favor one's wife and concubines is fortunate; yet the disaster it brings is profound. "Are calamity and fortune the same?" It was replied: "If one gains, it is to be celebrated; if not, it becomes a disaster. The misfortune of Qi Shi was not becoming a pig, the misfortune of Zhao Zhaoyi was not losing her life, the misfortune of Li Ji was not being deposed, and the misfortune of Gouyi was not grieving over an early death—what else could these be but disasters? If only the wisdom of Shen Fu Ren, the virtue of Ban Jieyu, and the moral excellence of Mingde Empress had been present—how admirable that would have been!"
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| | 雜言上: |
為世憂樂者，君子之志也；不為世憂樂者，小人之志也。太平之世，事閑而民樂徧焉。 |
| | To share in the joys and sorrows of the world is the aspiration of a junzi; Not to share in the joys and sorrows is the mindset of a petty person. In times of peace, affairs are leisurely and the people's joy spreads everywhere.
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| | 雜言上: |
使遽者揖讓百拜，非禮也；憂者弦歌鼓瑟，非樂也。禮者，敬而已矣；樂者，和而已矣。匹夫匹婦，處畎畝之中，必禮樂存焉爾。 |
| | To have envoys bowing and yielding a hundred times is not in accordance with propriety; For those who are distressed to play zithers and sing songs is not true joy. Propriety is nothing more than reverence; Joy is nothing more than harmony. Even common men and women, living in the fields, must have propriety and music present within them.
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| | 雜言上: |
違上順道，謂之忠臣；違道順上，謂之諛臣。忠所以為上也，諛所以自為也；忠臣安於心，諛臣安於身。故在上者，必察乎違順，審乎所為，慎乎所安。廣川王弗察，故殺其臣；楚恭王察之而遲，故有遺言；齊宣王其察之矣，故賞諫者。 |
| | To defy superiors for the sake of principle is called loyalty; To defy principle to obey superiors is called flattery. Loyalty serves the ruler, while flattery serves oneself; A loyal minister finds peace in his heart, whereas a flattering minister finds peace in his body. Therefore, those in positions of authority must discern between defiance and obedience, examine the actions taken, and be cautious about where peace is found. Prince Guangchuan failed to discern this, so he killed his minister; King Gong of Chu discerned it but was slow in action, hence there were last words left behind; King Xuan of Qi must have discerned this well, so he rewarded those who advised him.
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| | 雜言上: |
或問：人君人臣之戒。曰：「莫匪戒也。」請問其要。曰：「君戒專欲，臣戒專利。」 |
| | Someone asked: "The warnings for rulers and ministers." It was replied: "Nothing is without warning." Please ask for the essentials. It was replied: "A ruler should beware of exclusive desires, and a minister should beware of exclusive profit."
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| | 雜言上: |
患之甚矣。城重譯而獻珍，非寶也；腹心之人，匍匐而獻善，寶之至矣。故明王慎內守，除外寇而重內寶。」 |
| | This is indeed a grave concern. To build walls and send envoys through multiple translations to present treasures is not true value; Those close to one's heart, who crawl forward to offer good counsel—this is the highest treasure. Therefore, a wise ruler must be cautious in guarding the inner court, repelling external enemies while valuing internal treasures."
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| | 雜言上: |
雲從于龍，風從于虎，鳳儀于韶，麟集于孔，應也。出於此，應於彼，善則祥，祥則福；否則眚，眚則咎，故君子應之。 |
| | Clouds follow the dragon, winds follow the tiger, phoenixes display in the music of Shao, and qilins gather at Kong—this is a response. Emerging from this, responding to that: if it is good, it brings auspiciousness; if auspicious, it brings blessings; otherwise, it becomes an omen of misfortune, and misfortune leads to blame—thus a junzi responds accordingly.
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| | 雜言上: |
君子食和羹以平其氣，聽和聲以平其志，納和言以平其政，履和行以平其德。夫酸鹹甘苦不同，嘉味以濟謂之和羹；宮商角徵不同，嘉音以章謂之和聲；臧否損益不同，中正以訓謂之和言；趨舍動靜不同，雅度以平謂之和行。人之言曰：「唯其言而莫予違也」，則幾於喪國焉。孔子曰：」君子和而不同。」晏子亦云：「以水濟水，誰能食之；琴瑟一聲，誰能聽之。」《詩》云：「亦有和羹，既戒且平。奏假無言，時靡有爭。」此之謂也。 |
| | A junzi eats blended stew to harmonize his breath, listens to harmonious sounds to harmonize his will, accepts harmonious words to harmonize governance, and practices harmony in conduct to harmonize virtue. Acid, salty, sweet, and bitter flavors differ; when combined into a delicious taste, it is called a blended stew; The tones of Gong, Shang, Jue, and Zhi differ; when harmonized to create beautiful music, it is called harmonious sound; Praise and criticism, loss and gain differ; when balanced with fairness for instruction, it is called harmonious speech; Actions of pursuing or abandoning, movement or stillness differ; when guided by proper measure to achieve balance, it is called harmonious conduct. People say: "If no one dares to oppose my words," then this is close to losing the state. Confucius said, "A junzi harmonizes without being uniform." Yanzi also said: "To use water to supplement water—who could eat it; a zither and se producing the same sound—whose ears would listen?" The Book of Songs says: "There is also a blended stew, both cautious and balanced. Offering it without words, at the time there was no contention." This is what is meant.
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