| | 道術: |
曰：「數聞道之名矣，而未知其實也。請問道者何謂也？」對曰：「道者，所從接物也。其本者謂之虛，其末者謂之術。虛者，言其精微也，平素而無設施也。術也者，所從制物也，動靜之數也。凡此皆道也。」 |
| | He said: "I have often heard the name Dao, but I do not know its reality." He asked, "May I ask what is meant by 'Dao'?" He replied: "Dao refers to the way through which one interacts with things." Its fundamental aspect is called xu, and its practical application is called shu. Xu refers to its subtle essence—it means being calm and ordinary without any artificial arrangements or displays. Shu, on the other hand, is the method by which one manages things; it encompasses the principles of action and inaction. All of these are aspects of Dao."
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| | 道術: |
曰：「請問虛之接物，何如？」對曰：「鏡儀而居，無執不臧，美惡畢至，各得其當。衡虛無私，平靜而處，輕重畢懸，各得其所。明主者，南面而正，清虛而靜，令名自宣，命物自定，如鑑之應，如衡之稱，有舋和之，有端隨之，物鞠其極，而以當施之。此虛之接物也。」 |
| | He asked, "May I ask how one interacts with things through xu?" He replied: "One should reside like a mirror, reflecting appearances without clinging or distorting; whether beauty or ugliness comes, each shall receive its proper place." The balance remains empty and impartial, staying calm and still—whether light or heavy, all things hang in their rightful positions, each attaining its proper place. An enlightened ruler faces south and upholds righteousness, maintaining clarity, emptiness, and stillness. Thus, a good reputation spreads by itself, and the ordering of things is determined naturally, just as a mirror reflects or a balance weighs—when there are disturbances, harmony follows; when there is a standard, it is followed accordingly. All things reach their extremes, yet they receive what is fittingly applied to them. This is how one interacts with things through xu."
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| | 道術: |
曰：「請問術之接物何如？」對曰：「人主仁而境內和矣，故其士民莫弗親也；人主義而境內理矣，故其士民莫弗順也；人主有禮而境內肅矣，故其士民莫弗敬也；人主有信而境內貞矣，故其士民莫弗信也；人主公而境內服矣，故其士民莫弗戴也；人主法而境內軌矣，故其士民莫弗輔也。舉賢則民化善，使能則官職治，英俊在位則主尊，羽翼勝任則民顯，操德而固則威立，教順而必則令行。周聽則不蔽，稽驗則不惶，明好惡則民心化，密事端則人主神。術者，接物之隊。凡權重者必謹於事，令行者必謹於言，則過敗鮮矣。此術之接物之道也。其為原無屈，其應變無極，故聖人尊之。夫道之詳，不可勝述也。」 |
| | He asked, "May I ask how one interacts with objects through shu?" He replied: "When a ruler is benevolent, harmony prevails within the realm; thus, his officials and people all become affectionate toward him. When a ruler upholds righteousness, order is established within the realm; therefore, his officials and people are all obedient to him. When a ruler practices propriety, discipline prevails within the realm; hence, his officials and people show no one but respect toward him. When a ruler possesses integrity, steadfastness prevails within the realm; therefore, neither his officials nor his people fail to be trustworthy. When a ruler is just, the people within the realm are convinced; thus, neither his officials nor the common people fail to revere and support him. When a ruler adheres to law, order is maintained within the realm; therefore, both his officials and people do not fail to support and assist him. Promoting the virtuous leads the people to become good; appointing capable individuals ensures that official duties are well managed. When outstanding talents hold positions, the ruler is honored; when competent assistants fulfill their roles, the people flourish. Holding virtue firmly establishes authority, and consistent instruction ensures that commands are carried out effectively. When a ruler listens widely, he is not misled; when he investigates thoroughly, he remains untroubled. When his preferences and aversions are clear, the people's hearts are transformed. When matters are carefully managed at their beginnings, the sovereign becomes like a deity in the eyes of the people. Shu is the method for interacting with things. Those who hold great authority must be cautious in their actions, and those whose commands are carried out must be careful in their words; thus, mistakes and failures will be rare. This is the way of interacting with things through shu. Its origin is unyielding, and its ability to respond to change is boundless; therefore, sage rulers hold it in high esteem. The detailed nature of Dao cannot be fully described."
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| | 道術: |
曰：「請問品善之體何如？」對曰：「親愛利子謂之慈，反慈為嚚；子愛利親謂之孝，反孝為孽。愛利出中謂之忠，反忠為倍。心省恤人謂之惠；反惠為困。兄敬愛弟謂之友，反友為虐。弟敬愛兄謂之悌，反悌為敖。接遇慎容謂之恭，反恭為媟。接遇肅正謂之敬，反敬為嫚。言行抱一謂之貞，反貞為偽。期果言當謂之信，反信為慢。衷理不辟謂之端，反端為趽。據當不傾謂之平，反平為險。行善決衷謂之清，反清為濁。辭利刻謙謂之廉，反廉為貪。兼覆無私謂之公，反公為私。方直不曲謂之正，反正為邪。以人自觀謂之度，反度為妄。以己量人謂之恕，反恕為荒。惻隱憐人謂之慈，反慈為忍。厚志隱行謂之潔，反潔為汰。施行得理謂之德，反德為怨。放理潔靜謂之行，反行為污。功遂自卻謂之退，反退為伐。厚人自薄謂之讓，反讓為冒。心兼愛人謂之仁，反仁為戾。行充其宜謂之義，反義為懵。剛柔得適謂之和，反和為乖。合得密周謂之調，反調為盭。優賢不逮謂之寬，反寬為阨。包眾容易謂之裕，反裕為褊。欣熏可安謂之熅，反熅為鷙。安柔不苛謂之良，反良為齧。緣法循理謂之軌，反軌為易。襲常緣道謂之道，反道為辟。廣較自斂謂之儉，反儉為侈。費弗過適謂之節，反節為靡。僶勉就善謂之慎，反慎為怠。思惡勿道謂之戒，反戒為傲。深知禍福謂之知，反知為愚。亟見窕察謂之慧，反慧為童。動有文體謂之禮，反禮為濫。容服有義謂之儀，反儀為詭。行歸而過謂之順，反順為逆。動靜攝次謂之比，反比為錯。容志審道謂之枣，反枣為野。辭令就得謂之雅，反雅為陋。論物明辯謂之辯，反辯為訥。纖微皆審謂之察，反察為旄。誠動可畏謂之威，反威為圂。臨制不犯謂之嚴，反嚴為軟。仁義脩立謂之任，反任為欺。伏義誠必謂之節，反節為罷。持節不恐謂之勇，反勇為怯。信理遂惔謂之敢，反敢為揜。志操精果謂之誠，反誠為殆。克行遂節謂之必，反必為怛。凡此品也，善之體也，所謂道也。 |
| | He asked, "May I ask what the essence of moral excellence (pinshan) is like?" He replied: "To love and benefit one's children with affection is called ci; to oppose ci is called yin; To love and benefit one's parents is called xiao; to oppose xiao is called nie. Loving and benefiting others from the heart is called zhong; opposing zhong is called bei. To have a mind that reflects concern for others is called hui; Opposing hui is called kun. To respect and love one's younger brother is called you; opposing you is called nue. Respecting and loving one's elder brother is called ti; opposing ti is called ao. To receive others with careful demeanor is called gong; opposing gong is called xie. To meet and interact with others in a solemn and upright manner is called jing; opposing jing is called man. Consistency between words and actions is called zhen; opposing zhen is called wei. Keeping one's word and speaking appropriately is called xin; opposing xin is called man. Upholding reason without deviation is called duan; opposing duan is called shi. Standing firm in what is appropriate and not swaying is called ping; opposing ping is called xian. Upholding virtue with resolute sincerity is called qing; opposing qing is called zhuo. To reject profit and strictly uphold humility is called lian; opposing lian is called tan. Upholding impartiality without personal bias is called gong; opposing gong means being si (selfish). Being upright and straight, not crooked, is called zheng; opposing zheng is called xie. Observing oneself through others is called du; opposing du is called wang. Measuring others by oneself is called shu; opposing shu is called huang. To feel compassion and pity for others is called ci; opposing ci is called ren. Having strong aspirations and concealing one's virtuous actions is called jie; opposing jie is called tai. Acting in accordance with reason and principle is called de (virtue); opposing de leads to yuan (resentment). Upholding principles with purity and stillness is called xing (conduct); opposing xing results in wu (corruption). Achieving success yet stepping back is called tui; opposing tui is called fa. Valuing others while humbling oneself is called rang; opposing rang is called mao. To have a heart that universally loves others is called ren (benevolence); opposing ren is called li. Acting in accordance with what is appropriate is called yi (righteousness); opposing yi is called meng. Balancing firmness and gentleness appropriately is called he (harmony); opposing he leads to guai (discord). Achieving close and comprehensive harmony is called diao; opposing diao results in li. Valuing the virtuous while not neglecting those less capable is called kuan (benevolence and tolerance); opposing kuan leads to e (narrow-mindedness). Being able to embrace many people with ease is called yu; opposing yu results in bian. To be pleased by virtue and find peace in it is called yin; opposing yin leads to zhi (cruelty). Being gentle and not harsh is called liang; opposing liang results in nie. Following laws and principles is called gui (norm); opposing gui leads to yi (change or disorder). Adhering to established customs and following the Dao is called dao; opposing dao results in bi. Being broad-minded yet self-restrained is called jian (frugality); opposing jian leads to chi (extravagance). Spending without excess and in accordance with appropriateness is called jie (moderation); opposing jie results in mi (luxury and waste). Diligently striving toward virtue is called shen; opposing shen leads to dai (negligence). To refrain from entertaining evil thoughts is called jie; opposing j ie results in ao (arrogance). Understanding deeply the causes of misfortune and blessings is called zhi (wisdom); opposing zhi leads to yu (foolishness). Perceiving keenly and observing with discernment is called hui (wisdom or insight); opposing hui results in tong. Acting with proper form and decorum is called li (ritual propriety); opposing li leads to lan (impropriety or excess). Maintaining demeanor and attire in accordance with principle is called yi (ceremonial decorum); opposing yi results in gui (deception or pretense). Returning to the right path after deviation is called shun; opposing shun leads to ni. Maintaining order in action and stillness is called bi; opposing bi results in cuo (confusion or disorder). To have a composed mind and carefully consider the Dao is called zao; opposing zao leads to ye. Expressing words in accordance with propriety and appropriateness is called ya (elegance); opposing ya results in lou (vulgarity). Being able to discuss things clearly and distinguish them wisely is called bian (eloquence or discernment); opposing bian leads to ne (stammering or hesitancy). Being attentive to even the smallest details is called cha (discernment); opposing cha results in mao. Sincerity that moves others and inspires awe is called wei (dignity or authority); opposing wei leads to hun. Exercising control without transgression is called yan (strictness or severity); opposing yan results in ran (weakness). Upholding benevolence and righteousness with cultivation is called ren; opposing ren leads to qi (deception). Remaining steadfast in righteousness with sincerity is called jie (integrity); opposing jie leads to ba (exhaustion or abandonment of virtue). Upholding integrity without fear is called yong (bravery); opposing yong results in qie (cowardice). Acting on principle and proceeding with calm resolve is called gan (courage or boldness); opposing gan leads to yan. Having a firm and resolute character is called cheng (sincerity); opposing cheng results in dai (peril or failure). Upholding conduct and integrity steadfastly is called bi; opposing bi leads to da. All these qualities are the essence of moral excellence, what is referred to as Dao.
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| | 道術: |
故守道者謂之士，樂道者謂之君子，知道者謂之明，行道者謂之賢。且明且賢，此謂聖人。 |
| | Therefore, those who uphold Dao are called shi (scholars or gentlemen), those who take joy in Dao are called junzi (noble persons), those who understand Dao are called ming (the enlightened), and those who practice Dao are called xian (worthy individuals). Those who are both enlightened and virtuous are known as sage persons.
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