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凡人之患，蔽於一曲，而闇於大理。治則復經，兩疑則惑矣。天下無二道，聖人無兩心。今諸侯異政，百家異說，則必或是或非，或治或亂。亂國之君，亂家之人，此其誠心，莫不求正而以自為也。妒繆於道，而人誘其所迨也。私其所積，唯恐聞其惡也。倚其所私，以觀異術，唯恐聞其美也。是以與治雖走，而是己不輟也。豈不蔽於一曲，而失正求也哉！心不使焉，則白黑在前而目不見，雷鼓在側而耳不聞，況於使者乎？德道之人，亂國之君非之上，亂家之人非之下，豈不哀哉！ |
| | The common people's affliction is that they are blinded by a narrow perspective and ignorant of the great principles. If one governs, then one returns to the classics; if there are two doubts, confusion arises. There is no second way in the world, and sages do not have two minds. Now that the feudal lords have different policies and a hundred schools of thought hold differing doctrines, there must be some that are right or wrong, some that bring order or chaos. The rulers of chaotic states and the people of disorderly families—none of them lack sincerity in seeking correctness for their own sake. They are deceived by false teachings and led astray by what others have achieved. They cherish their accumulated gains, fearing only that they might hear of their evils. Relying on their private interests, they observe different methods, fearing only that they might learn of others' virtues. Therefore, even if they move toward order, they do not cease in their self-serving pursuits. Is this not being blinded by a narrow perspective and losing the pursuit of correctness! If one does not employ his mind, then even black and white before him will go unseen, and the thunderous drum at his side will go unheard; how much more so for those who come to admonish him? The virtuous and moral person, though condemned by the rulers of chaotic states above and by the people of disorderly families below, is this not truly sorrowful!
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故為蔽：欲為蔽，惡為蔽，始為蔽，終為蔽，遠為蔽，近為蔽，博為蔽，淺為蔽，古為蔽，今為蔽。凡萬物異則莫不相為蔽，此心術之公患也。 |
| | Therefore, there are obstructions: desire is an obstruction, aversion is an obstruction; the beginning is an obstruction, the end is an obstruction; what is distant is an obstruction, what is near is an obstruction; breadth is an obstruction, shallowness is an obstruction; antiquity is an obstruction, modern times are an obstruction. All things being different inevitably obscure one another; this is a common affliction of the mind and its methods.
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昔人君之蔽者，夏桀殷紂是也。桀蔽於末喜斯觀，而不知關龍逢，以惑其心，而亂其行。紂蔽於妲己、飛廉，而不知微子啟，以惑其心，而亂其行。故群臣去忠而事私，百姓怨非而不用，賢良退處而隱逃，此其所以喪九牧之地，而虛宗廟之國也。桀死於鬲山，紂縣於赤旆。身不先知，人又莫之諫，此蔽塞之禍也。成湯鑒於夏桀，故主其心而慎治之，是以能長用伊尹，而身不失道，此其所以代夏王而受九有也。文王監於殷紂，故主其心而慎治之，是以能長用呂望，而身不失道，此其所以代殷王而受九牧也。遠方莫不致其珍；故目視備色，耳聽備聲，口食備味，形居備宮，名受備號，生則天下歌，死則四海哭。夫是之謂至盛。《》曰：「鳳凰秋秋，其翼若干，其聲若簫。有鳳有凰，樂帝之心。」此不蔽之福也。 |
| | The rulers who were blinded by such obstructions in former times were Xia Jie and Yin Zhou. Jie was blinded by Mu Xi Si Guan, and did not recognize Guan Longfeng, thereby confusing his mind and disrupting his conduct. Zhou was blinded by Daji and Feilian, and did not recognize Weizi Qi, thereby confusing his mind and disrupting its conduct. Therefore, the ministers abandoned loyalty and served private interests; the people resented and criticized but did not act; the virtuous and capable withdrew and fled into hiding—this is why they lost the nine regions of their territory and left their ancestral temple's state empty. Jie died on Lishan Mountain, and Zhou was displayed on Chi Pei. The ruler did not foresee it himself, nor did anyone advise him—this is the calamity of being blinded and blocked. Chengtang took a lesson from Xia Jie, so he maintained his mind and carefully governed; thus he was able to long employ Yi Yin, and himself did not deviate from the Way—this is why he succeeded in replacing the Xia ruler and receiving the nine regions. King Wen took a lesson from Yin Zhou, so he maintained his mind and governed with care; thus he was able to employ Jiang Taigong for a long time, and himself did not deviate form the Way—this is why be succeeded in replacing the Yin ruler and receiving the nine provinces. Distant regions failed to present their treasures; Thus, the eyes beheld all colors, the ears heard all sounds, the mouth tasted all flavors, the body dwelled in all palaces, and the name received all titles; when he was alive, the whole world sang his praises, and upon his death, the four seas wept. This is called the utmost prosperity. The Shi Jing says: "The phoenix calls in autumn, its wings like clouds, its voice like a xiao flute. There is the feng and the huang; their joy gladdens the Son of Heaven's heart." This is the blessing of not being blinded.
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昔人臣之蔽者，唐鞅奚齊是也。唐鞅蔽於欲權而逐載子，奚齊蔽於欲國而罪申生；唐鞅戮於宋，奚齊戮於晉。逐賢相而罪孝兄，身為刑戮，然而不知，此蔽塞之禍也。故以貪鄙、背叛、爭權而不危辱滅亡者，自古及今，未嘗有之也。鮑叔、甯戚、隰朋仁知且不蔽，故能持管仲，而名利福祿與管仲齊。召公、呂望仁知且不蔽，故能持周公而名利福祿與周公齊。傳曰：「知賢之為明，輔賢之謂能，勉之彊之，其福必長。」此之謂也。此不蔽之福也。 |
| | The ministers who were blinded in former times were Tang Yang and Xi Qi. Tang Yang was blinded by the desire for power and drove away Zai Zi; Xi Qi was blinded by the desire to rule and wronged Shen Sheng; Tang Yang was killed in Song, and Xi Qi was killed in Jin. Driving away a virtuous prime minister and punishing an upright elder brother, they themselves suffered capital punishment yet remained unaware—this is the calamity of blindness and obstruction. Therefore, from ancient times to the present, there has never been a case of someone who became greedy and base, disloyal and rebellious, or struggled for power without eventually facing danger, disgrace, ruin, or destruction. Bao Shu, Ning Qi, and Xi Peng were benevolent, wise, and not blinded; therefore they could support Guan Zhong, and their fame, profit, fortune, and rank equaled those of Guan Zhong. Zhao Gong and Jiang Taigong were benevolent, wise, and unblinded; therefore they could support Zhou Gong, and their fame, profit, blessings, and rank equaled those of Zhou Gong. The Chuan says: "Knowing the virtuous is called wisdom; assisting the virtuous is called ability. Encouraging and strengthening them, one's blessings will surely be long-lasting." This is what it means. This is the blessing of not being blindfolded.
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昔賓孟之蔽者，亂家是也。墨子蔽於用而不知文。宋子蔽於欲而不知得。慎子蔽於法而不知賢。申子蔽於埶而不知知。惠子蔽於辭而不知實。莊子蔽於天而不知人。故由用謂之道，盡利矣。由欲謂之道，盡嗛矣。由法謂之道，盡數矣。由埶謂之道，盡便矣。由辭謂之道，盡論矣。由天謂之道，盡因矣。此數具者，皆道之一隅也。夫道者體常而盡變，一隅不足以舉之。曲知之人，觀於道之一隅，而未之能識也。故以為足而飾之，內以自亂，外以惑人，上以蔽下，下以蔽上，此蔽塞之禍也。孔子仁知且不蔽，故學亂術足以為先王者也。一家得周道，舉而用之，不蔽於成積也。故德與周公齊，名與三王並，此不蔽之福也。 |
| | The people blinded in former times, such as Bin Meng, were those from disorderly families. Mozi was blinded by practicality and did not understand culture. Songzi was blinded by desire and did not know how to attain true gain. Shenzi was blinded by law and did not recognize virtue. Shenzi was blinded by power and did not understand wisdom. Huizi was blinded by rhetoric and did not know the truth. Zhuangzi was blinded by nature and did not understand humanity. Therefore, following the path of practicality leads entirely to profit. Following the path of desire leads entirely to greed. Following the path of law leads entirely to calculation. Following the path of power leads entirely to convenience. Following the path of rhetoric leads entirely to argumentation. Following the path of nature leads entirely to passive reliance. These several approaches are all but one corner of the Dao. The Dao embodies constancy while encompassing transformation; a single corner is insufficient to encompass it. Those with narrow knowledge observe but one corner of the Way and are unable to recognize its entirety. Therefore, they consider it sufficient and embellish it; internally, this confuses themselves, externally, it deceives others. Above, it blinds those below, and below, it blinds those above—this is the calamity of obstruction and blindness. Confucius was benevolent, wise, and free from blindness; therefore, his study of the methods to bring order was sufficient to serve as a model for previous sage-kings. A single family that grasped the Zhou Way, upheld and employed it, did not let itself be blinded by accumulated conventions. Therefore, his virtue equaled that of the Duke of Zhou, and his fame stood alongside the Three Sage Kings—this is the blessing of not being blinded.
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聖人知心術之患，見蔽塞之禍，故無欲、無惡、無始、無終、無近、無遠、無博、無淺、無古、無今，兼陳萬物而中縣衡焉。是故眾異不得相蔽以亂其倫也。 |
| | Sages understand the afflictions of the mind and methods, and recognize the calamities of blindness and obstruction; therefore, they are free from desire or aversion, beginning or end, nearness or distance, breadth or shallowness, antiquity or modern times. They present all things together and hold the central balance in their midst. Therefore, various differences cannot obscure one another to disrupt their proper order.
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何謂衡？曰：道。故心不可以不知道；心不知道，則不可道，而可非道。人孰欲得恣，而守其所不可，以禁其所可？以其不可道之心取人，則必合於不道人，而不合於道人。以其不可道之心與不道人論道人，亂之本也。夫何以知？曰：心知道，然後可道；可道然後守道以禁非道。以其可道之心取人，則合於道人，而不合於不道之人矣。以其可道之心與道人論非道，治之要也。何患不知？故治之要在於知道。 |
| | What is meant by "balance"? It is said: the Dao. Therefore, one's mind must not be without knowledge of the Dao; If the mind does not know the Dao, then it cannot follow the Dao and will instead approve what is contrary to the Dao. Who among people would wish for unrestrained freedom yet cling to what is unacceptable while forbidding what is acceptable? Using a mind that does not follow the Dao to select people, one will inevitably align with those who do not follow the Dao and not with those who do. Using a mind that does not adhere to the Dao, along with those who also do not follow the Dao, to discuss those who do—this is the root of disorder. How can this be known? It is said: The mind knows the Dao, and only then can it follow the Dao; Only after being able to follow the Dao can one uphold the Dao to restrain what is contrary to it. Using a mind that follows the Dao to select people, then one will align with those who follow the Dao and not with thosewho do not. Using a mind that adheres to the Dao together with those who follow the Dao to discuss what is contrary to the Dao—this is the essential principle of governance. What affliction could there be in not knowing? Therefore, the essence of good governance lies in understanding the Dao.
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人何以知道？曰：心。心何以知？曰：虛壹而靜。心未嘗不臧也，然而有所謂虛；心未嘗不兩也，然而有所謂壹；心未嘗不動也，然而有所謂靜。人生而有知，知而有志；志也者，臧也；然而有所謂虛；不以所已臧害所將受謂之虛。心生而有知，知而有異；異也者，同時兼知之；同時兼知之，兩也；然而有所謂一；不以夫一害此一謂之壹。心臥則夢，偷則自行，使之則謀；故心未嘗不動也；然而有所謂靜；不以夢劇亂知謂之靜。未得道而求道者，謂之虛壹而靜。作之：則將須道者之虛則人，將事道者之壹則盡，盡將思道者靜則察。知道察，知道行，體道者也。虛壹而靜，謂之大清明。萬物莫形而不見，莫見而不論，莫論而失位。坐於室而見四海，處於今而論久遠。疏觀萬物而知其情，參稽治亂而通其度，經緯天地而材官萬物，制割大理而宇宙裡矣。恢恢廣廣，孰知其極？睪睪廣廣，孰知其德？涫涫紛紛，孰知其形？明參日月，大滿八極，夫是之謂大人。夫惡有蔽矣哉！ |
| | How do people come to know the Dao? It is said: through the mind. How does the mind know? It is said: by being empty, unified, and tranquil. The mind has never ceased to be good, yet there is what is called "emptiness"; The mind has never ceased being divided, yet there is what is called "unity"; The mind has never ceased moving, yet there is what is called "tranquility." People are born with knowledge, and with knowledge comes will; Will is goodness; Yet there is what is called "emptiness"; Not allowing one's existing goodness to hinder what one is about to receive is called "emptiness." The mind, when born, possesses knowledge; with knowledge comes differentiation; Differentiation means being aware of multiple things at the same time; Being aware of many things simultaneously is division; Yet there is what is called "unity"; Not allowing one aspect to harm another is called "unity." When the mind is at rest, it dreams; when idle, it acts on its own; when directed, it devises plans; Therefore, the mind has never ceased from movement; Not allowing spontaneous movement to disturb its natural state is called "tranquility." Not allowing the disturbances of dreams or intense thoughts to disrupt one's knowledge is called "tranquility." Those who have not yet attained the Dao but seek it are said to be empty, unified, and tranquil. Acting thus: when one seeks the Dao, emptiness allows the Way to enter; when one serves the Dao, unity ensures complete dedication; and when one contemplates the Dao, tranquility brings clarity. Understanding the Dao clearly, practicing it in action—this is to embody the Dao. To be empty, unified, and tranquil is called great clarity and purity. No thing remains unformed without being perceived, no perception goes without discussion, and no discussion fails to assign its proper place. Sitting in a room yet perceiving the four seas, dwelling in the present yet discussing ancient times. Observing all things broadly and understanding their nature, examining the patterns of order and chaos to grasp their principles, weaving together heaven and earth while managing all things with skill, establishing great norms so that the universe is properly ordered. Vast and boundless, who can know its limit? Mysterious and vast, who can comprehend its virtue? Chaotic and swirling, who can discern its form? Illumined as the sun and moon, fully encompassing all directions—this is called a great person. How could there be any obscurity for such a one!
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心者，形之君也，而神明之主也，出令而無所受令。自禁也，自使也，自奪也，自取也，自行也，自止也。故口可劫而使墨云，形可劫而使詘申，心不可劫而使易意，是之則受，非之則辭。故曰：心容，其擇也無禁，必自現，其物也雜博，其情之至也不貳。《》云：「采采卷耳，不盈傾筐。嗟我懷人，寘彼周行。」傾筐易滿也，卷耳易得也，然而不可以貳周行。故曰：心枝則無知，傾則不精，貳則疑惑。以贊稽之，萬物可兼知也。身盡其故則美。類不可兩也，故知者擇一而壹焉。 |
| | The mind is the ruler of the body and the master of spiritual clarity; it issues commands but receives none. It restrains itself, commands itself, deprives itself, takes for itself, acts of its own accord, and stops itself. Therefore, the mouth may be forced to speak falsely, and the body may be compelled to bend or stretch, but the mind cannot be forced to change its will—what is right it accepts, what is wrong it rejects. Therefore it is said: The mind is capacious; its choices are unrestricted, and they must arise from within. Its objects of consideration are diverse and extensive, and in the highest sincerity of feeling, there is no duplicity. The Book of Songs says: "Gather, gather the Tuberose, yet not filling even a tilted basket." Alas for my beloved one, I place him there on the great road." The tilted basket is easy to fill, and Tuberose is easy to gather; yet one cannot be divided in attention from the great road. Therefore it is said: When the mind branches out, there is no knowledge; when it tilts toward distractions, it lacks precision; and when divided in focus, it becomes doubtful and uncertain. By assisting with careful examination, all things may be comprehensively known. When the body fully fulfills its nature, it is beautiful. Things cannot be both one and two at once; therefore, the wise person chooses one path and remains steadfast to it.
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農精於田，而不可以為田師；賈精於市，而不可以為市師；工精於器，而不可以為器師。有人也，不能此三技，而可使治三官。曰：精於道者也。精於物者也。精於物者以物物，精於道者兼物物。故君子壹於道，而以贊稽物。壹於道則正，以贊稽物則察；以正志行察論，則萬物官矣。昔者舜之治天下也，不以事詔而萬物成。處一危之，其榮滿側；養一之微，榮矣而未知。故道經曰：「人心之危，道心之微。」危微之幾，惟明君子而後能知之。故人心譬如槃水，正錯而勿動，則湛濁在下，而清明在上，則足以見鬒眉而察理矣。微風過之，湛濁動乎下，清明亂於上，則不可以得大形之正也。心亦如是矣。故導之以理，養之以清，物莫之傾，則足以定是非決嫌疑矣。小物引之，則其正外易，其心內傾，則不足以決麤理矣。故好書者眾矣，而倉頡獨傳者，壹也；好稼者眾矣，而后稷獨傳者，壹也。好樂者眾矣，而夔獨傳者，壹也；好義者眾矣，而舜獨傳者，壹也。倕作弓，浮游作矢，而羿精於射；奚仲作車，乘杜作乘馬，而造父精於御：自古及今，未嘗有兩而能精者也。曾子曰：「是其庭可以搏鼠，惡能與我歌矣！」 |
| | A farmer may be skilled in farming, but he cannot serve as a master of agriculture; A merchant may be expert in the marketplace, but he cannot serve as its master; An artisan may be skilled at making tools, but he cannot serve as their master. There is a person who does not possess these three skills yet can still be entrusted to oversee the three offices. Such a one: it is he who has attained mastery of the Dao. It is he who has mastered things. He who masters things uses them to manage other things; he who masters the Dao unifies all things and manages them as one. Therefore, a gentleman focuses solely on the Dao and uses careful examination to understand all things. Focusing solely on the Dao brings uprightness; using careful examination of things brings discernment; With an upright will and perceptive reasoning, all things are properly managed. In ancient times, when Shun governed the world, he did not issue commands through specific matters yet all things were accomplished. By dwelling in unity and maintaining vigilance, his glory overflowed to the sides; Nurturing the subtle aspect of unity brought honor yet remained unrecognized. Therefore, the Classic of the Dao says: "The peril of human desires, the subtlety of the Way's mind." This peril and subtlety in the nascent state can be known only by a truly enlightened gentleman. Therefore, the human mind is like water in a basin: if placed upright and undisturbed, the turbid sediment settles below while clarity remains above, sufficient to reflect even fine eyebrows and discern patterns. When a slight breeze passes over it, the turbid sediment stirs below, and clarity is disturbed above—thus one cannot attain an accurate understanding of great principles. The mind is likewise. Therefore, guiding the mind with principles and nurturing it with clarity, so that no external thing can disturb it—this is sufficient to determine right from wrong and resolve doubts. If minor matters draw one's attention, the mind's uprightness is externally swayed, and its inner clarity tilts—thus it becomes insufficient to discern even basic principles. Many people have loved writing, yet only Cangjie is transmitted through history—because he remained single-minded; Many people have loved farming, yet only Houji is transmitted through history—because of his singleness of purpose. Many people have loved music, yet only Kuai is transmitted through history—because he was single-minded; Many people have loved righteousness, yet only Shun is transmitted through history—because his purpose was singular. Chui made the bow, Fuyou made the arrow, and Yi excelled in archery; Xi Zhong made the cart, Cheng Du made the carriage horses, and Zhao Fu excelled in driving: from ancient times to the present, there has never been one who could be divided in focus yet achieve mastery. Zengzi said: "Even his courtyard is so quiet that it can trap a mouse—how could he sing with me!"
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空石之中有人焉，其名曰觙。其為人也，善射以好思。耳目之欲接，則敗其思；蚊虻之聲聞，則挫其精。是以闢耳目之欲，而遠蚊虻之聲，閑居靜思則通。思仁若是，可謂微乎？孟子惡敗而出妻，可謂能自彊矣；有子惡臥而焠掌，可謂能自忍矣；未及好也。闢耳目之欲，可謂自彊矣，未及思也。蚊虻之聲聞則挫其精，可謂危矣；未可謂微也。夫微者，至人也。至人也，何彊？何忍？何危？故濁明外景，清明內景，聖人縱其欲，兼其情，而制焉者理矣。夫何彊？何忍？何危？故仁者之行道也，無為也；聖人之行道也，無彊也。仁者之思也恭，聖者之思也樂。此治心之道也。 |
| | Within the hollow stone there was a person, whose name was Ji. He was a man skilled in archery and fond of deep thought. When his ears and eyes encountered desires, it disrupted his thoughts; Even the sound of mosquitoes and horseflies reaching him would dull his spirit. Therefore, he avoided desires for sights and sounds and kept away from the noises of mosquitoes and horseflies; by living in seclusion and quiet contemplation, his understanding became profound. To think about benevolence with such depth—can this not be called subtle? Mengzi, who disliked failure and sent away his wife, can truly be said to have been self-disciplined; Yousi, who hated lying down and burned his palms with a torch, can truly be called self-restrained; But they had not yet reached the level of true benevolence. To avoid desires for sights and sounds can truly be called self-discipline, but it has not yet reached the level of profound thought. When the sound of mosquitoes and horseflies disturbed his spirit, this can truly be called perilous; But it cannot yet be called subtle. That which is subtle is the realm of the perfected person. The perfected person—what need for self-discipline? What need for self-restraint? What peril could there be? Therefore, turbid clarity appears outwardly, while true clarity resides inwardly. The sage freely follows his desires and embraces all emotions, yet governs them according to principle. What need for force? What need for restraint? What peril could there be? Therefore, the benevolent person's practice of the Way is effortless; The sage's practice of the Way requires no force. The benevolent person's thoughts are reverent; the sage's thoughts are joyful. This is the way to cultivate the mind.
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凡觀物有疑，中心不定，則外物不清。吾慮不清，未可定然否也。冥冥而行者，見寢石以為伏虎也，見植林以為後人也：冥冥蔽其明也。醉者越百步之溝，以為蹞步之澮也；俯而出城門，以為小之閨也：酒亂其神也。厭目而視者，視一為兩；掩耳而聽者，聽漠漠而以為哅哅：埶亂其官也。故從山上望牛者若羊，而求羊者不下牽也：遠蔽其大也。從山下望木者，十仞之木若箸，而求箸者不上折也：高蔽其長也。水動而景搖，人不以定美惡：水埶玄也。瞽者仰視而不見星，人不以定有無：用精惑也。有人焉以此時定物，則世之愚者也。彼愚者之定物，以疑決疑，決必不當。夫苟不當，安能無過乎？ |
| | Whenever one observes things with doubt, and the heart is unsettled, then external matters remain unclear. If my thoughts are not clear, I cannot yet determine what is true or false. One who walks in darkness may mistake a sleeping stone for a crouching tiger, or take a grove of trees for people following behind: this is the obscurity that blinds one's vision. A drunkard may leap across a trench a hundred paces wide, thinking it merely a puddle of water a few steps away; he might bow and step out through the city gate, thinking it only a small inner chamber: this is because alcohol has disturbed his spirit. One who squints with tired eyes may see one object as two; One who covers his ears to listen may hear nothing yet imagine loud noises: this is because fatigue has disrupted the function of his senses. Therefore, when looking down from a mountain at an ox, it appears like a sheep; yet someone searching for a sheep will not descend to lead one away: this is because distance obscures its true size. Looking up from the foot of a mountain at a tree ten ren tall, it appears as thin as chopsticks; yet someone seeking chopsticks will not climb upward to break one off: this is because height obscures its true length. When water ripples, the reflection wavers, yet people do not judge beauty or ugliness based on it: this is because the water's condition is unstable. A blind person looks upward and sees no stars, yet people do not use that to determine their existence or nonexistence: this is due to the confusion of perception. One who determines things based on such conditions is merely a fool of the age. That foolish person's determination of things—resolving doubt with further doubt—will inevitably be wrong. If it is inherently inappropriate, how could there not be errors?
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夏首之南有人焉；曰涓蜀梁。其為人也，愚而善畏。明月而宵行，俯見其影，以為伏鬼也；仰視其髮，以為立魅也。背而走，比至其家，失氣而死。豈不哀哉！凡人之有鬼也，必以其感忽之間，疑玄之時定1之。此人之所以無有而有無之時也，而己以定事。故傷於濕而痺，痺而擊鼓烹豚，則必有敝鼓喪豚之費矣，而未有俞疾之福也。故雖不在夏首之南，則無以異矣。 |
| | To the south of Xia Shou there was a person; His name was Juan Shuliang. He was an ignorant and timid man. Walking at night under a bright moon, he looked down and saw his shadow, taking it to be a crouching ghost; Looking up at the hair on his head, he took it to be an upright spirit. He turned and ran away; by the time he reached home, he had lost all breath and died. How pitiable! When ordinary people believe in ghosts, it is always during moments of sudden sensation or times of doubt and mystery—this must be clarified. This person made decisions based on things that were neither existent nor non-existent, during a time when existence itself was uncertain. Therefore, having been injured by dampness and suffering from numbness, if one then beats a drum and roasts a pig in ritual to cure the ailment, there will certainly be the expense of a broken drum and a lost pig, yet no benefit in curing the illness. Therefore, even if one were not south of Xia Shou, there would be no difference.
1. 定 : Originally read: "正". CHANT據王念孫說改
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凡以知，人之性也；可以知，物之理也。以可以知人之性，求可以知物之理，而無所疑止之，則沒世窮年不能徧也。其所以貫理焉雖億萬，已不足浹萬物之變，與愚者若一。學、老身長子，而與愚者若一，猶不知錯，夫是之謂妄人。故學也者，固學止之也。惡乎止之？曰：止諸至足。曷謂至足？曰：聖王。聖也者，盡倫者也；王也者，盡制者也；兩盡者，足以為天下極矣。故學者以聖王為師，案以聖王之制為法，法其法以求其統類，以務象效其人。嚮是而務，士也；類是而幾，君子也；知之，聖人也。故有知非以慮是，則謂之懼；有勇非以持是，則謂之賊；察孰非以分是，則謂之篡；多能非以脩蕩是，則謂之知；辯利非以言是，則謂之詍。傳曰：「天下有二：非察是，是察非。」謂合王制不合王制也。天下有不以是為隆正也，然而猶有能分是非、治曲直者邪？ |
| | To know is the nature of human beings; It is possible to know—this is the principle of things. Using one's human nature, which allows for knowledge, to seek the principles of things that can be known, without any doubts or limits—then even a lifetime would not suffice to exhaust them. Though the principles one understands number in the tens of thousands, they are still insufficient to comprehend the transformations of all things, and thus such a person is no different from a fool. Xue, the eldest son of Lao Shen, yet being no better than a fool and still not knowing his mistake—this is what is called a deluded person. Therefore, learning is indeed about learning to bring things to an end. Where should one bring it to an end? It is said: Bring it to an end at the point of complete sufficiency. What is meant by "complete sufficiency"? It is said: The sage king. A sage is one who fully embodies proper relationships; A king is one who completely establishes proper institutions; One who fully embodies both—proper relationships and proper institutions—is sufficient to serve as the ultimate standard for the world. Therefore, scholars take the sage king as their teacher and adopt the institutions of the sage king as a model. They follow these models to seek their principles and categories, striving to emulate the sage himself. To face this goal and strive toward it is what makes one a scholar-official; To resemble this closely and approach it is what makes one a gentleman; To understand this fully is to be a sage. Therefore, if one has knowledge but does not use it to deliberate on what is right, it is called fear; If one has courage but does not use it to uphold what is right, it is called destruction; If one has discernment but does not use it to distinguish what is proper, it is called usurpation; If one possesses many talents but does not use them to correct and purify what is right, it is still called wisdom. If one is eloquent in argument but does not use such skill to speak of what is right, it is termed sophistry. The transmitted text says: "There are two things in the world: failing to discern what is correct and taking what is incorrect as correct." It refers to conforming to the institutions of the sage kings or not conforming to them. In the world, if there are those who do not take what is right as the highest standard, could they still possibly be able to distinguish between right and wrong or manage matters of justice?
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若夫非分是非，非治曲直，非辨治亂，非治人道，雖能之無益於人，不能無損於人；案直將治怪說，玩奇辭，以相撓滑也；案彊鉗而利口，厚顏而忍詬，無正而恣睢，妄辨而幾利；不好辭讓，不敬禮節，而好相推擠：此亂世姦人之說也，則天下之治說者，方多然矣。傳曰：「析辭而為察，言物而為辨，君子賤之。博聞彊志，不合王制，君子賤之。」此之謂也。 |
| | If one cannot distinguish between right and wrong, manage matters of justice, discern order from chaos, or regulate human affairs—then even if such a person possesses these abilities, it would be of no benefit to people; lacking them would cause harm. Clasping strange theories and indulging in peculiar rhetoric merely leads to confusion and deception; Clasping forceful arguments and sharp tongues, with a shameless face and tolerance for disgrace, lacking righteousness yet acting recklessly, engaging in baseless debates while seeking personal gain; Disregarding courteous yielding and disrespectful of rites and etiquette, yet fond of pushing and jostling others—this is the doctrine of corrupt individuals in a chaotic age. Indeed, among those who claim to manage governance in the world today, such people are numerous. The transmitted text says: "To dissect words for the sake of seeming discerning, and to speak about things merely for the sake of argument—this is despised by gentlemen." Possessing extensive knowledge and a strong memory, yet not conforming to the institutions of sage kings—this too is despised by gentlemen. This is what it means.
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為之無益於成也，求之無益於得也，憂戚之無益於幾也，則廣焉能棄之矣，不以自妨也，不少頃干之胸中。不慕往，不閔來，無邑憐之心，當時則動，物至而應，事起而辨，治亂可否，昭然明矣。 |
| | If doing something brings no benefit to success, seeking it brings no benefit to attainment, and worrying about it brings no help in achieving one's goals—then such matters can be widely cast aside, not allowing them to hinder oneself; they will occupy no moment of the mind. Not longing for the past, not fearing the future, without feelings of sorrow or pity, one acts when the time is right, responds when things arrive, and discerns matters as they arise. Whether order or chaos prevails, whether something is acceptable or not—this becomes clearly evident.
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周而成，泄而敗，明君無之有也。宣而成，隱而敗，闇君無之有也。故人君者，周則讒言至矣，直言反矣；小人邇而君子遠矣！《》云：「墨以為明，狐狸而蒼。」此言上幽而下險也。君人者，宣則直言至矣，而讒言反矣；君子邇而小人遠矣！《》云：「」此言上明而下化也。 |
| | Completeness brings success; laxity brings failure. A wise ruler would never allow such things to occur. Openness leads to success, secrecy leads to failure—this is something a foolish ruler would never understand. Therefore, when a sovereign ruler is overly cautious and secretive, slanderous words will come forth, and sincere advice will be turned away; the petty men grow near while the virtuous ones are driven far away! The Shijing says: "Taking darkness as brightness, foxes turn gray." This speaks of a ruler above who is obscure and subjects below who are treacherous. A sovereign who rules openly will receive sincere advice, while slanderous words turn away; the virtuous grow near and the petty are driven far away! The Shijing says: "Brightness is below, brilliance above." This speaks of a ruler who is enlightened above and thus transforms his subjects below.
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