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夫居高者，自处不可以不安，履危者，任杖不可以不固，自处不安则坠，任杖不固则仆，是以圣人居高处上，则以仁义为巢，乘危履倾，则以圣贤为杖，故高而不坠，危而不仆，昔者尧以仁义为巢，舜以稷契为杖，故高而益安，动而益固，处宴安之台，承克让之涂，德配天地，光被八极，功垂于无穷，名传于不朽，盖自处得其巢，任杖得其人也。秦以刑罚为巢，故有覆巢破卵之患，以李斯，赵高为杖，故有顿仆跌伤之祸，何者，所任者非也。故杖圣者帝，杖贤者王，杖仁者霸，杖智者强，杖谗者灭，杖贼者亡，诗云，谗人罔极，交乱四国，衆邪合心，以倾一君，国危民失，不亦宜乎。 |
| | Those who dwell in lofty positions must not place themselves in an unstable state; those who tread dangerous ground must not rely on an insecure support. If one's position is unstable, one will fall; if the support is unreliable, one will stumble. Therefore, a sage residing in high office and occupying a superior position builds his nest with benevolence and righteousness, and when treading perilous or precarious terrain, relies upon sages and virtuous men as his staffs. Thus, he remains lofty without falling, and though in danger, does not stumble. In the past, Yao built his nest with benevolence and righteous principles, while Shun relied on Ji Che as his support; thus, they were elevated yet more secure, their actions more firmly grounded. They dwelled upon a peaceful terrace of ease, followed the path of humility and abdication, their virtue matched that of heaven and earth, their radiance extended to all eight directions, their achievements enduring through eternity, their names transmitted into immortality—this was because they placed themselves in a proper nest and entrusted themselves to the right people. The Qin dynasty built its nest with punishments and penalties, hence it suffered the calamity of a collapsing nest and broken eggs; they relied on Li Si and Zhao Gao as their staffs, thus encountering disasters of sudden collapse and falls. Why was this so? Because those entrusted were not the right people. Therefore, he who relies on sages becomes an emperor; he who relies on the virtuous becomes a king; he who relies on benevolence becomes a hegemon; he who relies on righteousness becomes strong; he who relies on slanderers perishes; and he who relies on thieves meets destruction. The Book of Songs says: "Slanderers have no limit; they cause chaos among four states." When many wicked men unite in purpose to overthrow one ruler, the nation falls into peril and its people are lost—should this not be expected?
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道莫大于无为，行莫大于谨敬，何以言之，昔舜治天下也。弹五弦之琴，歌南风之诗，寂若无治国之意，漠若无忧天下之心，然而天下大治，故无为者，乃有为者也。秦始皇设刑法，为车裂之诛，筑长城以备胡越，蒙恬讨乱于外，李斯治法于内，事愈烦，下愈乱，法愈衆，奸愈纵，秦非不欲治也。然失之者，举措大衆，刑罚大极故也。 |
| | No principle is greater than non-action, no conduct more important than careful reverence. Why do I say this? In the past, when Shun governed the world... He played the five-stringed zither, sang the poem of the southern wind; he appeared utterly indifferent to governing the state and showed no concern for the welfare of the world. Yet under his rule, the realm was in great harmony. Therefore, non-action is indeed action itself. Qin Shi Huang established laws and punishments, instituting the punishment of being torn apart by chariots; he built the Great Wall to guard against the Hu and Yue peoples. Meng Tian suppressed rebellions abroad, while Li Si administered legal codes at home. The more complicated the affairs became, the greater the chaos among the people grew; the more numerous the laws were, the bolder the evildoers became. It was not that the Qin did not wish to govern well... Yet they failed because their actions were excessive and their punishments reached extreme levels.
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君子尚宽舒以褒其身，行身中和，以致疏远，民畏其威而从其化，怀其德而归其境，美其治而不敢违其政，民不罚而畏，不赏而劝，渐渍于道德，而被中和之所致也。 |
| | A gentleman values breadth and ease to cultivate his own person, practicing moderation in conduct so as to maintain a reserved distance. The people fear his authority yet follow his transformation; they cherish his virtue and return within his territory; they admire his governance and dare not defy his policies. People do not need punishment to be afraid, nor reward to be encouraged—they are gradually influenced by morality and transformed through the effects of harmony and balance.
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夫法令所以诛暴也。故曾，闵之孝，夷，齐之廉，此宁畏法教而为之者哉。故尧，舜之民，可比屋而封，桀，纣之民，可比屋而诛，何者，化使其然也。故近河之地湿，而近山之木长者，以类相及也。高山出云，丘阜生气，四渎东流，百川无西行者，小象大而少从多也。 |
| | Laws and decrees exist for the purpose of punishing violence. Therefore, was the filial piety of Zeng and Min, or the integrity of Yi and Qi, truly acts born out of fear of legal instruction? Therefore, the people of Yao and Shun could be honored with titles from house to house; while the people of Jie and Zhou could be punished from house to house. Why? Because moral transformation made it so. Therefore, the land near rivers is moist, and the soil near mountains is dry—this occurs because similar things influence one another. High mountains produce clouds, and hills generate vital energy; the four great rivers flow eastward, while no hundred streams run west—this is because the small follows the pattern of the large, and the few obey the many.
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夫南面之君，乃百姓之所取法则者也。举措动作，不可以失法度，故上之化下，由风之靡草也。王者尚武于朝，则农夫缮甲兵于田，故君子之御下也。民奢，应之以俭，骄淫者，统之以理，未有上仁而下贼，让行而争路者也。故孔子曰：移风易俗，岂家令人视之哉。亦取之于身而已矣。 |
| | The sovereign who faces south is the model for all the people to follow. Every action and movement must not deviate from laws and standards; therefore, the influence of superiors upon inferiors is like wind bending grass. When a king values martial prowess in court, then peasants prepare armor and weapons while working their fields; therefore, the way of a gentleman governing his subordinates... When the people become extravagant, respond with frugality; when they grow arrogant and indulgent, govern them through reason. There has never been a case where the superior is kind yet the inferior becomes harmful, or where yielding prevails while contention still occurs. Therefore, Confucius said: "To transform customs and change the prevailing 风气 is not something that can be achieved merely by a household decree or by someone's mere observation." It is also simply about cultivating it within oneself first.
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衆口毁誉，浮石沉木，羣邪相抑，以直为曲，以白为黑，曲直之异形，白黑之殊色，天下之易见也。然而目缪心惑者，衆邪误之，秦二世之时，赵高驾鹿而从行。王曰：丞相何为驾鹿。高曰：马也。于是乃问羣臣，羣臣半言马，半言鹿，当此时，秦王不敢信其直目，而从邪臣之言，鹿与马之异形，乃衆人之所知也。然不能别其是非，况于暗昧之事乎。 |
| | Numerous voices of slander and praise can cause a floating stone to sink or a wooden object to float; when wicked factions suppress, they twist the straight into crooked, white into black. The difference between straight and crooked forms, and the contrast between white and black colors—these are things easily seen in the world. Yet those whose eyes are deceived and minds confused—this is due to the misleadings of many wicked men. During the reign of Qin Er Shi, Zhao Gao led a deer along with him on an outing. The king asked: "Minister-in-Chief, why are you driving a deer?" Zhao Gao replied: "It is a horse." At this point, the king asked his ministers, and half of them said it was a horse, while the other half said it was a deer. At that time, King Qin did not dare to trust what he clearly saw with his own eyes but followed the words of the wicked minister. The difference in form between a deer and a horse is something known by all people. Yet he could not discern right from wrong, how much less so for obscure matters?
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人有与曾子同姓名者杀人。有人告曾子母曰：参乃杀人，母方织如故，有顷人复告之，若是者三，曾子母投杼逾垣而去，夫流言之并至，衆人之所是非，虽贤智不敢自毕，况凡人乎。 |
| | There was a man who shared the same name and surname as Zengzi and committed murder. Someone informed Zengzi's mother: "Shen has committed murder." His mother continued weaving as usual. After a while, another person repeated the accusation; this happened three times. Then Zengzi's mother threw down her shuttle and fled over the wall. When slanderous words arrive in rapid succession and are accepted by many people as right or wrong, even the most virtuous and wise cannot feel secure, how much less so ordinary people?
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质美者，以通为贵，才良者，以显为大，楩梓豫章，天下之名木也。生深山之中，溪谷之旁，立则为衆木之珍，仆则为世用，因江河之道，而达于京师，因斧斤之功，得舒其文色，上则备帝王御物，下则赐公卿，庶贱而得以备器械，及其戾于山陵之阻，隔于九派之间，仆于块磊之津，顿于窈窕之溪，广者无舟车之道，狭者无徒步之蹊，知者所不见，见者所不知，当斯之时，尚不如道傍之枯杨，生于大都之广地，近于大匠之名工，材器制断，规矩度量，贤者补朽，短者接长，大者治樽，小者治觞，彼则枯槁而远弃，此则为宗庙之瑚琏者，通与不通也。人亦犹此。 |
| | Those with fine qualities value being recognized and promoted; those with exceptional talent regard prominence as the greatest. Pian, Zi, Yu Zhang—these are renowned trees of the world. They grow in the depths of mountains, by the sides of valleys. When standing upright, they become treasures among trees; when fallen, they serve as materials for the world's use. Through the course of rivers and streams, they reach the capital city; through the work of axes and chisels, their patterns and colors are revealed. At the top, they become objects used by emperors; at the bottom, they are bestowed upon high officials. Even commoners cannot obtain them for tools or equipment. When these trees encounter obstructions in mountainous terrain, are blocked between nine tributaries, fall into rocky crossings, or become stuck in narrow gullies—where the wide places lack roads for boats and carts, and the narrow ones have no paths even for walking—they escape the sight of the wise and remain unknown to those who see them. At such times, they would still be less fortunate than a withered willow growing by the roadside, born in the broad lands of great cities, near the famous artisans. These trees are shaped into tools and vessels according to measurements and standards; the decayed parts are repaired, the short ones extended, the large made into wine cups, the small into drinking vessels. While those trees remain withered and discarded far away, these become ritual objects in ancestral temples—this is all a matter of being connected or not. People are no different from this.
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夫穷泽之民，据犁接耜之士，或怀不羁之能，有禹，皋陶之美，然身不容于世，无绍介通之者也。公卿之子弟，贵戚之党友，虽无过人之能，然身在尊重之处，辅之者强，而饰之衆也。 |
| | The common people in remote wetlands, the scholars holding plows and hoes—some possess extraordinary talents that cannot be confined, with virtues comparable to Yu or Gao Yao. Yet their persons are not accepted by society, for there is no one to recommend or connect them. The sons and disciples of high officials, the relatives and friends of noble families—though they may lack exceptional abilities—they occupy positions of respect. Their supporters are powerful, and many people embellish their reputations.
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夫欲富国强威，辟地服远者，必得之于民，欲建功兴誉，垂名烈，流荣华者，必取之于身，故据千乘之衆，持百姓之命，苞山泽之饶，主士衆之力，而功不存乎身，名不显于世者，统理之非也。 |
| | To enrich the state, strengthen its authority, and expand territory to subdue distant lands, one must gain support from the people. To establish achievements, build a reputation, leave behind illustrious names, and pass on glory and honor, one must cultivate virtue within oneself. Therefore, if someone commands an army of thousands, controls the lives of the common people, possesses the abundance of mountains and lakes, and leads the strength of the populace—yet still achieves no personal merit or gains fame in the world—it is due to improper governance.
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天地之性，万物之类，怀德者衆归之，恃刑者民畏之，归之则充其侧，畏之则去其城，故设刑者不厌轻，为德者不厌重，行罚不患薄，布赏不患厚，所以亲近而致远也。夫刑重者，则心烦，事衆者，则身劳，心烦者，则刑罚纵横而无所立，身劳者，则百端回邪而无所就，是以君子之为治也。混然无事，寂然无声，官府若无人，亭落若无吏，邮无夜行之卒，鄕无夜召之徵，犬不夜吠，鷄不夜鸣，耆老甘味于堂，丁男耕芸于野，在朝忠于君，在家孝于亲，于是虽不言而信诚，不怒而威行，岂待坚甲利兵，深牢刻令，朝夕切切而后行哉。 |
| | The nature of heaven and earth, the categories of all things—those who possess virtue attract the masses; those who rely on punishment inspire fear in the people. When people are drawn to one, they gather around him; when they fear one, they abandon his territory. Therefore, those who establish punishments should never find them too light, and those who cultivate virtue should never consider it excessive. Administering penalties need not be feared for being lenient, and bestowing rewards need not be concerned with generosity—this is how one gains the near and attracts the distant. Severe punishments lead to a troubled mind; excessive affairs result in physical exhaustion. A troubled mind leads to arbitrary and capricious punishment, with no clear standards established; physical exhaustion causes one to be beset by countless distractions and misfortunes, achieving nothing. Therefore, the way of governance for a gentleman... They remain undisturbed and free from affairs, silent and still. The government offices appear as if empty; the outposts seem to have no officials. No soldiers march at night through the post stations; no summons are issued in the evening for the villages. Dogs do not bark at night; birds do not crow. Elders enjoy their meals peacefully indoors, while able-bodied men till and weed fields outdoors. Those in office remain loyal to their sovereigns, and those at home are filial to their parents. Thus, trust and sincerity arise without words; authority is exercised without anger—how could one possibly need strong armor, sharp weapons, severe punishments, or harsh decrees, nor the constant pressure of day and night for governance to be effective?
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昔者，晋厉，齐庄，楚灵，宋襄，乘大国之权，杖衆民之威，军师横出，凌铄诸侯，外骄敌国，内刻百姓，邻国之雠结于外，羣臣之怨积于内，而欲建金石之统，继不绝之世，岂不难哉。故宋襄死于泓之战，三君杀于臣之手，皆轻师尚威，以致于斯，故春秋重而书之，嗟叹而伤之，三君强其威而失其国，急其刑而自贼，斯乃去事之戒，来事之师也。 |
| | In the past, King Li of Jin, King Zhuang of Qi, King Ling of Chu, and King Xiang of Song wielded the power of great states, relied on the might of their people, sent armies out in all directions, bullied feudal lords, showed outward arrogance toward enemy nations, and imposed harsh policies upon their own people. Hostile relations with neighboring states accumulated externally, while resentment among ministers built up internally. Yet they wished to establish a lasting dynasty as enduring as gold and stone, continuing unbroken through generations—was this not extremely difficult? Therefore, King Xiang of Song died in the Battle of Hong; three kings were killed by their ministers' hands. All of them underestimated the people and overemphasized authority, leading to such outcomes. Hence, The Spring and Autumn Annals recorded these events with great emphasis, lamenting and mourning them. These three kings strengthened their power but lost their states, enforced harsh punishments yet destroyed themselves—these are warnings from past events, lessons for future generations.
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鲁庄公，一年之中，以三时兴筑作之役，规虞山林草泽之利，与民争田渔薪采之饶，刻桷丹楹，眩曜靡丽，收民十二之税，不足以供邪曲之欲，缮不足好，以快妇人之目，财尽于骄淫，力疲于不急，上困于用，下饥于食，于是为齐，卫，陈，宋所伐，贤臣出，邪臣乱，子般杀，鲁国危也。故为威不强还自亡，立法不明还自伤，庄公之谓也。 |
| | King Zhuang of Lu, within a single year, mobilized the people three times for construction projects. He planned to exploit the benefits of mountains, forests, grasslands, and wetlands, competing with the commoners over fertile land, fishing grounds, firewood, and gathering resources. He carved beams and painted pillars in bright colors, dazzling and luxurious. Even though he levied a twelfth tax from the people, it was still insufficient to satisfy his corrupt desires. He spent on unnecessary luxuries merely to please the eyes of his concubines. Wealth was exhausted by arrogance and indulgence; strength was drained by trivial matters. The upper class suffered from excessive spending, while the lower classes starved for food. As a result, Lu was attacked by Qi, Wei, Chen, and Song. Virtuous ministers fled, wicked ministers caused chaos, Prince Ban was killed, and the state of Lu fell into peril. Therefore, to seek authority without strength leads only to self-destruction; to establish laws without clarity results in self-harm—this is what is meant by King Zhuang.
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治以道德为上，行以仁义为本，故尊于位而无德者绌，富于财而无义者刑，贱而好道者尊，贫而有义者荣，夫酒池可以运舟，糟丘可以远望，岂贫于财哉。统四海之权，主九州之衆，岂弱于武力哉。然功不能自存，而威不能自守，非贫弱也。乃道德不存乎身，仁义不加于下也。故察于利而惛于道者，衆之所谋也。果于力而寡于义者，兵之所图也。君子笃于义而薄于利，敏于行而慎于言，所广功德也。故曰：不义而富且贵，于我如浮云，夫怀璧玉，要环佩，服名宝，藏珍怪，玉斗酌酒，金罍刻镂，所以夸小人之目者也。高台百仞，金城文画，所以疲百姓之力者也。故圣人卑宫室而高道德，恶衣服而勤仁义，不损其行，以好其容，不亏其德，以饰其身，国不兴不事之功，家不藏不用之器，所以稀力役而省贡献也。璧玉珠玑不御于上，则玩好之物弃于下，雕琢刻画之类，不纳于君，则淫伎曲巧绝于下，夫释农桑之事，入山海，采珠玑，捕豹翠，消筋力，散布帛，以极耳目之好，快淫侈之心，岂不谬哉。 |
| | Governing with virtue and morality as the highest priority, acting upon benevolence and righteousness as the foundation—thus, those who hold high positions but lack virtue are demoted; those rich in wealth yet devoid of righteousness face punishment. Those of low status who love the Way gain respect; those poor yet virtuous receive honor. A wine pool large enough to float a boat, a hill of lees tall enough for distant views—how can this be poverty? Controlling the authority over all under heaven and leading the people of the nine provinces—how could this not surpass mere military strength? Yet achievements cannot preserve themselves, and authority cannot defend itself—it is not due to poverty or weakness. It is because virtue and morality do not reside within oneself, and benevolence and righteousness are not extended to the people below. Therefore, those who are clear about profit yet confused about the Way become targets of the masses' schemes. Those who rely solely on strength but lack righteousness become objects of military conquest. A gentleman is devoted to righteousness and indifferent to profit, diligent in action yet cautious in speech—this is the way to cultivate virtue and merit. Therefore it is said: "Wealth and rank gained through unrighteousness are to me as passing clouds." To carry jade, wear ornaments of rings and pendants, dress in famous treasures, store rare curiosities, use jade cups for wine, and gold vessels with carved designs—these things are meant only to dazzle the eyes of petty men. High terraces a hundred ren high, walled cities adorned with elaborate paintings—these exhaust the strength of the people. Therefore, a sage keeps his palace humble yet elevates virtue and morality; he is unattached to fine clothes but diligent in benevolence and righteousness. He does not diminish his conduct for the sake of appearance, nor compromise his virtue to adorn himself. The state does not promote unnecessary projects, and families do not store useless objects—this is how labor burdens are reduced and tributes minimized. If jade, pearls, and precious beads are not used by the ruler above, then luxuries and pleasures will be discarded below. If carved and painted objects are not accepted by the sovereign, then decadent arts and cunning craftsmanship will cease among the people. Abandoning farming and sericulture to enter mountains and seas in search of pearls and capture rare birds—exhausting strength and spreading silk and brocade merely to satisfy the senses and indulge in extravagance—is this not a great error?
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君明于德，可以及于远，臣笃于义，可以至于大，何以言之，昔汤以七十里之封，升帝王之位，周公自立三公之官，比德于五帝三王斯乃口出善言，身行善道之所致也。故安危之效，吉凶之符，壹出于身，存亡之道，成败之事，一起于善行，尧，舜不易日月而兴，桀，纣不易星辰而亡，天道不改，而人道易也。 |
| | When a ruler is enlightened in virtue, his influence can reach distant lands; when ministers are devoted to righteousness, they may attain great positions. Why do I say this? Long ago, King Tang, with only seventy li of territory, rose to the position of emperor. Duke of Zhou established the offices of the Three Dukes and compared his virtue to that of the Five Emperors and Three Kings—this was achieved through speaking kindly and practicing virtuous conduct. Therefore, the effectiveness of safety or danger, and the signs of fortune or misfortune all originate from oneself. The principles of survival or destruction, success or failure—all arise from virtuous actions. Yao and Shun rose to greatness without altering the sun and moon; Jie and Zhou perished without changing the stars—Heaven's way remains constant, but human conduct changes.
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夫持天地之政，操四海之纲，屈申不可以失法，动作不可以离度，谬误出口，则乱及万里之外，何况刑无罪于狱，而诛无辜于市哉。故世衰道失，非天之所为也。乃君国者有以取之，恶政生恶气，恶气生灾异，螟虫之类，随气而生，虹霓之属，因政而见，治道失于下，则天文变于上，恶政流于民，则虫生于野。 |
| | To hold the governance of heaven and earth, to control the framework of all under heaven—bending or extending must not violate laws; actions must not deviate from standards. A single mistaken word spoken can bring chaos as far away as ten thousand li; how much more so when innocent people are punished in prison and the guiltless executed in public squares? Therefore, when the world declines and virtue is lost, it is not Heaven's doing. It is because those who rule the state bring it upon themselves. Evil governance produces evil qi (vital energy), and from this, disasters and anomalies arise. Pests of all kinds emerge with such qi; phenomena like rainbows appear as a result of poor policies. When the principles of good governance fail below, celestial omens change above; when corrupt rule spreads among the people, pests multiply in the fields.
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夫善道存乎心，无远而不至也。恶行著乎己，无近而不去也。周公躬行礼义，郊祀后稷，越裳奉贡而至，麟凤白雉，草泽而应，殷纣无道，微子弃骨肉而亡，行善者则百姓悦，行恶者则子孙怨，是以明者可以致远，否者以失近。 |
| | Virtuous conduct resides within one's body, and no distance is too far for it to reach. Evil actions manifest in oneself, and no matter how close they are, they cannot remain. Duke of Zhou personally practiced rites and righteousness; he performed sacrifices to Hou Ji at the suburbs. As a result, people from Yuechang came bearing tribute, while qilin, phoenixes, and white pheasants appeared in response from grasslands and wetlands. When King Zhou of Yin was tyrannical, Wei Zi abandoned his family ties and fled. Those who act with virtue gain the joy of the people; those who commit evil deeds provoke resentment among their descendants. Therefore, the wise can reach far, while the unworthy lose even what is near.
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夫长于变者，不可穷以诈，通于道者，不可惊以怪，审于辞者，不可惑以言，远于义者，不可动以利，是以君子博思而广听，进退顺法，动作合度，闻见欲衆，而采择欲谨，学问欲博，而行己欲敦，见邪而知其直，见华而知其实，目不淫于炫耀之色，耳不乱于阿谀之辞，虽利之以齐，鲁之富，而志不移，谈之以王乔，赤松之寿，而行不易，然后能壹其道而定其操，致其事而立其功也。凡人则不然，目放于富贵之荣，耳乱于不死之道，故多弃其所长，而求其所短，不得其所无，而失其所有，是以吴王夫差知艾陵之可以取胜，而不知木隽李之可以破亡也。故事或见可利而丧万机，取壹福而致百祸，圣人因变而立功，由异而致太平，尧，舜承蚩尤之失而思钦明之道，君子见恶于外，则知变于内矣。今之为君者则不然，治不以五帝之术，则曰今之世不可以道治也。为臣者不师稷契，则曰今之民不可以仁义正也。为子者不执曾闵之质，朝夕不休，而曰家人不和也。学者不操回赐之精，昼夜不懈，而曰世所不行也。自人君至于庶人，未有不法圣道而师贤者也。易曰：丰其屋蔀其家，窥其户閴其无人，无人者，非无人也。言无圣贤以治之也。故仁者在位，而仁人来，义者在朝，而义士至，是以墨子之门多勇士，仲尼之门多道德，文王之朝多贤良，秦王之庭多不详，故善者必有所主而至，恶者必有所因而来，夫善恶不空作，祸福不滥生，唯心之所向，志之所行而已矣。 |
| | One who is skilled in change cannot be deceived by trickery; one who understands the Way cannot be startled by strange phenomena. One who examines words carefully cannot be misled by speech; one who grasps righteousness thoroughly, cannot be swayed by profit. Therefore, a gentleman thinks broadly and listens widely, advances or retreats in accordance with law, acts within proper bounds. He desires to hear many things but chooses carefully; he seeks broad learning yet conducts himself diligently. When he sees evil, he recognizes the upright; when he sees splendor, he discerns substance. His eyes are not dazzled by dazzling colors, nor his ears confused by flattery. Even if offered the wealth of Qi and Lu, his will does not waver; even if promised the longevity of Wang Qiao or Chi Song, his conduct remains unchanged. Only then can one unify his principles and establish his virtue, accomplish his tasks, and achieve lasting success. Ordinary people are not like this. Their eyes are captivated by the glory of wealth and rank, their ears confused by tales of immortality. Therefore, they often abandon what is strong in themselves to pursue what is weak; they chase after things they do not possess while losing what they already have. Thus, King Fuchai of Wu knew that victory could be won at the Battle of Ailing, yet failed to realize that defeat was inevitable at Mujuan and Li. Therefore, some affairs may appear to offer one benefit, yet result in the loss of ten thousand opportunities; gaining a single blessing can lead to a hundred disasters. Sages establish achievements by adapting to change and achieve peace through responding to anomalies. Yao and Shun inherited the failures of Chiyou but reflected on the path of reverence and clarity. A gentleman, upon seeing evil externally, knows that transformation must occur internally. Rulers today are not like this; if they do not govern with the methods of the Five Emperors, they say that in this age, governance by virtue is impossible. Ministers who do not take Ji Che as their teacher claim that the people of today cannot be corrected through benevolence and righteousness. Children who do not emulate the filial nature of Zeng or Min, yet ceaselessly complain from morning to night, say that their family is disharmonious. Scholars who do not grasp the essence of Hui and Ci, yet remain tireless day and night, claim that such ways are no longer practiced in this world. From the ruler down to commoners, there has never been anyone who did not follow the sages' way and take virtuous men as teachers. The Book of Changes says: "Build a grand house and cover the family; peer through the door, yet it is silent as if no one were there." The phrase "as if no one" does not mean that people are truly absent. It means that sages and virtuous individuals are lacking to govern it. Therefore, when those of benevolence hold office, benevolent people come; when those of righteousness are in court, righteous men arrive. Thus, the school of Mozi had many brave warriors, while Confucius's disciples were filled with virtue and morality. King Wen's court was full of virtuous officials, whereas Qin Shi Huang's hall was crowded with ominous figures. Therefore, good people must have a cause for their arrival; evil men must also arise from certain conditions. Goodness and wickedness do not appear in vain; misfortune or fortune does not occur randomly—it depends solely on the direction of one's heart and the path of one's will.
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