| | 詮言: |
為治之本，務在於安民，安民之本，在於足用，足用之本，在於勿奪時，勿奪時之本，在於省事，省事之本，在於節欲，節欲之本，在於反性，釋道而任智者必危，弃數而用材者必困，有以欲多亡者，未有以無欲危者也。有以欲治而亂者，未有以守常失者也。故智不足以免患，愚不足以至於失寧，守其分，循其理，失之不憂，得之不喜，因春而生，因秋而殺，所生者不德，所殺者不怨，則近於道矣。 |
| | The foundation of good governance lies in ensuring the people's peace; the foundation for the people's peace lies in sufficient resources; the foundation for sufficient resources lies in not depriving them of their time; the foundation for not depriving them of their time lies in reducing official affairs; the foundation for reducing official affairs lies in restraining desires; the foundation for restraining desires lies in returning to one's nature. Those who abandon the Dao and rely on wisdom will surely face danger; those who discard principles and use talent alone will surely become trapped. There are cases where excessive desire has led to ruin, but none where lack of desire has brought about peril. There have been instances where governance based on desire has caused chaos, but there has never been a case where adhering to constancy led to failure. Therefore, wisdom is not sufficient to avoid misfortune, and foolishness does not necessarily lead to the loss of peace. By adhering to one's proper role and following the principles of nature, one should feel no sorrow at losing something nor joy at gaining it. Acting in accordance with spring by fostering growth and in accordance with autumn by bringing about decline, those who are fostered do not consider you a benefactor, and those who are declined do not hold resentment toward you—this is close to the Dao.
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| | 詮言: |
聖人守其所以有，不求其所未得，求其所未得，則所有者亡矣。修其所有，則所欲者至矣。故用兵者，先為不可勝，以待敵之可勝也。治國者，先為不可奪也。以待敵之可奪也。舜修之歷山，而海內從，文王修之岐周，而天下移，使舜趍天下之利，而忘修己之道，身猶弗能保，何尺地之有乎。故福莫大無禍，利莫美不喪，動之為物，不損則益，不成則毁，不利則病，皆險也。道之者危。 |
| | A sage guards what he already possesses and does not seek what has not yet been obtained. To pursue what one has not yet acquired will result in the loss of what one already has. By cultivating what one already possesses, then what one desires will naturally come to pass. Therefore, those who employ military forces should first ensure they cannot be defeated, and await the opportunity when the enemy can be defeated. Those who govern a state should first ensure that it cannot be taken from them. So as to await the opportunity when the enemy may be deprived of their position. Shun cultivated virtue at Lishan, and the realm followed him; King Wen of Zhou cultivated virtue in Qizhou, and the whole world shifted toward his rule. Had Shun pursued only the benefits of ruling the world while forgetting the way of self-cultivation, he would not even have been able to preserve himself—how much less could he possess a single inch of land? Therefore, the greatest blessing is to have no misfortune; the most beautiful benefit is one that does not lead to loss. Action as a thing brings either damage or gain. Failure leads to destruction, and disadvantage leads to suffering; both are dangerous. Those who follow the Dao tread a path of danger.
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| | 詮言: |
說山。 |
| | Shuoshan .
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| | 詮言: |
上求材，臣殘木，上求魚，臣乾谷，上求楫，而下致船，上言若絲，下言若綸，上有一善，下有二譽，上有三衰，下有九殺。 |
| | When a ruler seeks timber, his ministers will damage the trees; when he seeks fish, they will dry up the streams. When a ruler demands oars, those below provide an entire boat. What is said above is as fine as silk thread, but what is transmitted downward becomes coarse cordage. One virtue at the top brings two praises from below; three declines at the top lead to nine punishments from below.
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