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見善，脩然必以自存也；見不善，愀然必以自省也。善在身，介然必以自好也；不善在身，菑然必以自惡也。故非我而當者，吾師也；是我而當者，吾友也；諂諛我者，吾賊也。故君子隆師而親友，以致惡其賊。好善無厭，受諫而能誡，雖欲無進，得乎哉！小人反是：致亂而惡人之非己也；致不肖而欲人之賢己也；心如虎狼，行如禽獸，而又惡人之賊己也。諂諛者親，諫爭者疏，脩正為笑，至忠為賊，雖欲無滅亡，得乎哉！《》曰：「滃滃訿訿，亦孔之哀。謀之其臧，則具是違；謀之不臧，則具是依。」此之謂也。 |
| | Seeing goodness, one must cultivate it in order to preserve oneself. Seeing what is not good, one must be solemn and use it as a means for self-examination. Goodness residing within oneself must be maintained with integrity so that one can cherish oneself. If what is not good resides within oneself, one must feel alarmed and necessarily detest it in oneself. Therefore, those who criticize me rightly are my teachers; Those who affirm me rightly are my friends; Those who flatter me are my enemies. Therefore, a gentleman reveres his teachers and befriends those close to him, so as to thoroughly detest those who harm him. Loving goodness without satiety and accepting advice while being able to take warnings seriously—though one may wish not to make progress, how could that be possible! The petty person does the opposite: causing disorder yet resenting others' criticism of him; being unworthy yet wishing for others to regard him as virtuous; His heart is like that of a tiger or wolf, his conduct akin to that of beasts, and yet he resents others for harming him. Those who flatter are treated as close companions, while those who offer advice and remonstrate are regarded as distant. Rectitude is mocked, and utmost loyalty is seen as treachery—though one may wish to avoid ruin, how could that be possible! The Book of Songs says: "Wengweng zizi, also deeply sorrowful." If one plots for his good, then he violates all these; If one plots ill for him, then he follows all these." This is what it means.
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扁善之度，以治氣養生，則後彭祖；以脩身自名，則配堯禹。宜於時通，利以處窮，禮信是也。凡用血氣、志意、知慮，由禮則治通，不由禮則勃亂提僈；食飲，衣服、居處、動靜，由禮則和節，不由禮則觸陷生疾；容貌、態度、進退、趨行，由禮則雅，不由禮則夷固、僻違、庸眾而野。故人無禮則不生，事無禮則不成，國家無禮則不寧。《》曰：「」此之謂也。 |
| | The standard of minor goodness, if used to regulate one's vital energy and cultivate life, will surpass Peng Zu; If used for self-cultivation and personal reputation, it can match Yao and Yu. Being appropriate to the times and adaptable in adversity is what propriety and trustworthiness are. Whenever one employs his vital energy, willpower, and intellect—if guided by propriety, order and harmony prevail; if not guided by propriety, disorder and negligence arise. Diet, clothing, housing, rest and activity—if regulated according to propriety, they bring harmony and moderation; if not regulated by propriety, they lead to harm and illness. Appearance, demeanor, manner of advancing or retreating, and gait—if guided by propriety are graceful; if not guided by propriety become crude, stubborn, deviant, vulgar, and uncultured. Therefore, a person without propriety cannot live properly; affairs without propriety will not succeed; and a state without propriety will not find peace. The Book of Songs says: "Etiquette has its final measure, laughter and speech have their ultimate harmony." This is what it means.
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以善先人者謂之教，以善和人者謂之順；以不善先人者謂之諂，以不善和人者謂之諛。是是非非謂之智，非是是非謂之愚。傷良曰讒，害良曰賊。是謂是，非謂非曰直。竊貨曰盜，匿行曰詐，易言曰誕。趣舍無定謂之無常。保利棄義謂之至賊。多聞曰博，少聞曰淺。多見曰閑，少見曰陋。難進曰偍，易忘曰漏。少而理曰治，多而亂曰秏。 |
| | Leading others with goodness is called teaching; harmonizing with others through goodness is called compliance; Leading others with what is not good is called flattery; harmonizing with others through what is not good is called sycophancy. Recognizing the right as right and the wrong as wrong is called wisdom; regarding the right as wrong and the wrong as right is called foolishness. Harming a virtuous person is called slander, and injuring a virtuous person is called treachery. Calling what is right as right, and what is wrong as wrong, is called uprightness. Stealing goods is called theft; concealing one's actions is called deception; and changing one's words is called falsehood. Having no fixed principles in what one pursues or abandons is called inconsistency. Valuing profit while abandoning righteousness is called the utmost treachery. Having much knowledge is called breadth; having little knowledge is called superficiality. Seeing much is called familiarity, seeing little is called narrow-mindedness. Being difficult to persuade is called stubbornness; being easily forgetful is called carelessness. Little yet orderly is called governance; much yet disorderly is called waste.
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治氣養心之術：血氣剛強，則柔之以調和；知慮漸深，則一之以易良；勇膽猛戾，則輔之以道順；齊給便利，則節之以動止；狹隘褊小，則廓之以廣大；卑溼重遲貪利，則抗之以高志；庸眾駑散，則劫之以師友；怠慢僄棄，則炤之以禍災；愚款端愨，則合之以禮樂，通之以思索。凡治氣養心之術，莫徑由禮，莫要得師，莫神一好。夫是之謂治氣養心之術也。 |
| | The method of regulating vital energy and cultivating the mind: when one's vital energy is strong and rigid, it should be softened through harmony; When one's intellect and deliberation grow increasingly profound, they should be unified through simplicity and virtue; If one is bold, fierce, and violent, then guide him with the principles of harmony; If one is quick-witted and convenient in action, regulate it through measured movement and rest; If one's mind is narrow and petty, expand it with breadth and grandeur; If one is lowly, sluggish, slow, and greedy for profit, counter this by cultivating lofty aspirations; If one is mediocre, sluggish, and unfocused, then inspire him through teachers and friends; If one is lazy, careless, and neglectful, illuminate this with the warnings of calamity and disaster; For those who are foolish, simple-minded, upright yet naive, unite them through propriety and music, and enlighten them through reflection and thought. All methods of regulating vital energy and cultivating the heart must take propriety as the most direct path, must regard acquiring a teacher as essential, and must consider having one true aspiration as the most wondrous principle. This is called the method of regulating vital energy and nurturing the mind.
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志意脩則驕富貴，道義重則輕王公；內省而外物輕矣。傳曰：「君子役物，小人役於物。」此之謂矣。身勞而心安，為之；利少而義多，為之；事亂君而通，不如事窮君而順焉。故良農不為水旱不耕，良賈不為折閱不市，士君子不為貧窮怠乎道。 |
| | If one's will and aspirations are cultivated, he remains unarrogant despite wealth and rank; if one values righteousness and the Way highly, he esteems kings and nobles lightly; With inner self-examination, external possessions become light. The Commentary says: "A gentleman masters things; a petty person is mastered by them." This is what it means. If one's body labors but the mind finds peace, then do it; If profit is small yet righteousness great, then do it; Serving a disorderly ruler and gaining favor is not as good as serving an impoverished ruler with loyalty. Therefore, a good farmer does not cease to till the fields because of drought or flood; a capable merchant does not stop trading because of losses; and a gentleman-scholar does not neglect the Way due to poverty.
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體恭敬而心忠信，術禮義而情愛人；橫行天下，雖困四夷，人莫不貴。勞苦之事則爭先，饒樂之事則能讓，端愨誠信，拘守而詳；橫行天下，雖困四夷，人莫不任。體倨固而心埶詐，術順墨而精雜汙；橫行天下，雖達四方，人莫不賤。勞苦之事則偷儒轉脫，饒樂之事則佞兌而不曲，辟違而不愨，程役而不錄：橫行天下，雖達四方，人莫不棄。 |
| | Maintain respectful demeanor and a loyal, trustworthy heart; practice propriety and righteousness while nurturing affection for others; Proceeding uprightly throughout the world, even if surrounded by hardship among the four borders, no one will fail to hold such a person in high esteem. In matters of labor and hardship, take the lead; in matters of comfort and pleasure, be willing to yield. Be upright, sincere, trustworthy, and meticulous in adhering to principles; Proceeding uprightly throughout the world—even if surrounded by hardship among the Four Borders—no one will fail to entrust such a person with responsibility. Maintaining an arrogant and stubborn demeanor while harboring scheming and deceitful thoughts, practicing corrupt ways and mixing in impurity; Proceeding recklessly throughout the world—even if reaching all directions—no one will fail to despise such a person. In matters of toil and hardship, one is lazy and evasive; in matters of pleasure and comfort, one flatters and fawns without restraint, deviates from the right path while lacking sincerity, and shirks responsibilities without record—proceeding recklessly throughout the world, even if reaching all directions, no one will fail to abandon such a person.
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行而供冀，非漬淖也；行而俯項，非擊戾也；偶視而先俯，非恐懼也。然夫士欲獨修其身，不以得罪於比俗之人也。 |
| | Acting with expectation of reward is not true perseverance in adversity; Walking with a bowed head is not genuine defiance; Glancing sideways and bowing first is not true fear. Yet a scholar desires to cultivate his own character alone, without thereby incurring the displeasure of those around him in common society.
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夫驥一日而千里，駑馬十駕，則亦及之矣。將以窮無窮，逐無極與？其折骨絕筋，終身不可以相及也。將有所止之，則千里雖遠，亦或遲、或速、或先、或後，胡為乎其不可以相及也！不識步道者，將以窮無窮，逐無極與？意亦有所止之與？夫「堅白」、「同異」、「有厚無厚」之察，非不察也，然而君子不辯，止之也。倚魁之行，非不難也，然而君子不行，止之也。故學曰遲。彼止而待我，我行而就之，則亦或遲、或速、或先、或後，胡為乎其不可以同至也！故蹞步而不休，跛鱉千里；累土而不輟，丘山崇成。厭其源，開其瀆，江河可竭。一進一退，一左一右，六驥不致。彼人之才性之相縣也，豈若跛鱉之與六驥足哉！然而跛鱉致之，六驥不致，是無它故焉，或為之，或不為爾！道雖邇，不行不至；事雖小，不為不成。其為人也多暇日者，其出入不遠矣。 |
| | A superior horse can travel a thousand li in one day; an inferior horse, after ten days of pulling the carriage, will also reach the destination. Is it to pursue the boundless and chase the infinite? It will result in broken bones and severed tendons, and for a lifetime one cannot catch up. If there is an ultimate goal to be reached, then even a thousand li, though distant, may be achieved either slowly or swiftly, ahead or behind—how could it ever be impossible to catch up! Is it not the case that those who do not understand the path will pursue the boundless and chase after the infinite? Does this mean there is also a limit to one's aspirations? The scrutiny of "hardness and whiteness," "sameness and difference," and "thickness versus no thickness" is not lacking in clarity; yet a gentleman does not engage in debate over them, for he brings such matters to an end. The conduct of leaning on the mighty is not lacking difficulty; yet a gentleman does not pursue it, for he brings such actions to an end. Therefore, learning is called "delay." If others remain still and await me, while I proceed to join them, then it may be slow or swift, ahead or behind—how can it not be possible for us all to arrive together! Therefore, taking one step at a time without ceasing, even a lame tortoise may cover a thousand li; Accumulating earth without interruption, hills and mountains will eventually be formed. Blocking its source and opening its ditches, even the great rivers can be dried up. Advancing one step and retreating another, moving left then right—six superior horses cannot reach the destination. The disparity between people's innate abilities is not as great as that between a lame tortoise and six superior horses, is it! Yet the lame tortoise reaches its goal while the six superior horses do not—this is due to no other reason but that one acts and the others do not! Though the Way may be near, without walking it cannot be reached; Though a task may be small, if not done, it will not be accomplished. Those who spend much of their time idly are sure to have little achievement in life.
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好法而行，士也；篤志而體，君子也；齊明而不竭，聖人也。人無法，則倀倀然；有法而無志其義，則渠渠然；依乎法，而又深其類，然後溫溫然。 |
| | One who follows the law and acts accordingly is a scholar-official; One who holds firm to his aspirations and embodies them in conduct is a gentleman; One whose clarity of vision and moral insight are unwavering and inexhaustible is a sage. A person without law becomes confused and disoriented; Having laws but not understanding their meaning, one becomes vacuous and ineffective; Relying on the law and further deepening its principles, only then does one become gentle and cultivated.
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禮者、所以正身也，師者、所以正禮也。無禮何以正身？無師吾安知禮之為是也？禮然而然，則是情安禮也；師云而云，則是知若師也。情安禮，知若師，則是聖人也。故非禮，是無法也；非師，是無師也。不是師法，而好自用，譬之是猶以盲辨色，以聾辨聲也，舍亂妄無為也。故學也者，禮法也。夫師、以身為正儀，而貴自安者也。《》云：「」此之謂也。 |
| | Propriety is what upholds personal conduct; a teacher is what establishes propriety. Without propriety, how can one correct oneself? Without a teacher, how would I know that this is the proper way of propriety? If one acts in accordance with propriety because it is so, then his emotions are at peace with propriety; If one speaks as the teacher does merely because the teacher says so, then one's knowledge is like that of the teacher. When one's emotions are at peace with propriety and his understanding mirrors that of a teacher, such a person is a sage. Therefore, to go against propriety is to have no law; To reject a teacher is to have no teacher. Not following the teachings of a teacher or established principles, yet preferring to act on one's own, is like having a blind person distinguish colors or a deaf person discern sounds; it can only lead to confusion and erroneous actions. Therefore, learning is the study of propriety and law. A teacher takes personal conduct as a standard and values self-discipline. The Shi Jing says: "Not knowing, not understanding, yet following the pattern of the Son of Heaven." This is what it means.
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端愨順弟，則可謂善少者矣；加好學遜敏焉，則有鈞無上，可以為君子者矣。偷儒憚事，無廉恥而嗜乎飲食，則可謂惡少者矣；加愓悍而不順，險賊而不弟焉，則可謂不詳少者矣，雖陷刑戮可也。老老而壯者歸焉，不窮窮而通者積焉，行乎冥冥而施乎無報，而賢不肖一焉。人有此三行，雖有大過，天其不遂乎！ |
| | Being upright, sincere, and filial can be said to be the virtue of a good younger generation; Adding a love for learning and humility with quickness, one attains an excellence without equal and can be called a true gentleman. Being lazy, cowardly in duties, lacking integrity or shame, yet greedy for food and drink, can be said to characterize a wicked younger generation; Adding recklessness and disobedience, along with treachery and lack of filial piety, can be said to define an ill-omened younger generation; even if they fall into punishment or execution, it is justified. Respecting the elderly brings those in their prime to return; not exhausting oneself in hardship allows wisdom and understanding to accumulate; acting with integrity even when unseen, and bestowing kindness without expecting reward—thus, the virtuous and the unworthy become indistinguishable. If a person possesses these three virtues, even if he commits grave faults, how could Heaven fail to support him!
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君子之求利也略，其遠害也早，其避辱也懼，其行道理也勇。君子貧窮而志廣，富貴而體恭，安燕而血氣不惰，勞勌而容貌不枯，怒不過奪，喜不過予。君子貧窮而志廣，隆仁也；富貴而體恭，殺埶也；安燕而血氣不衰，柬理也；勞勌而容貌不枯，好交也；怒不過奪，喜不過予，是法勝私也。《》曰：「無有作好，遵王之道。無有作惡，遵王之路。」此言君子之能以公義勝私欲也。 |
| | A gentleman seeks profit sparingly, avoids harm early, shuns disgrace with caution, and acts in accordance with principle with courage. A gentleman, though poor and destitute, maintains a broad-minded spirit; when wealthy and honored, he remains respectful in demeanor. In times of peace and ease, his vital energies do not slacken; even when weary from labor, his appearance does not wither. His anger does not lead to unjust taking, nor does his joy result in excessive giving. A gentleman, though poor and destituted, maintains a broad-minded spirit—this is the elevation of benevolence; When wealthy and honored yet respectful in demeanor, this is the restraint of power; In times of peace and ease with one's vital energies undiminished, this is the cultivation of order; Even when weary from labor yet maintaining a composed appearance, this is a love for fellowship; Anger that does not lead to unjust taking and joy that does not result in excessive giving—this is the triumph of law over personal desire. The Shu Jing says: "Do not act on personal preferences; follow the way of the king." "Do not engage in evil deeds; follow the path of the king." This statement means that a gentleman is capable of allowing public righteousness to prevail over private desires.
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