| Chinese Text Project |
《卷二十三 - Volume 23》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《人部七 - Volume 7 of the Human Department 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《鑒誡 - Mirror and Admonition 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 鑒誡: | 《書》曰：兢兢業業，一日二日萬機。 |
| The Book of Documents says: "With reverence and diligence, one day is like two days, managing ten thousand affairs." | ||
| 2 | 鑒誡: |
《易》曰：君子乾乾，夕惕若厲。 又曰：天道惡盈而福謙。 |
| The Book of Changes says: "A gentleman is ever diligent in his conduct, and at dusk remains vigilant as if on the edge of a precipice." It also says: "The way of Heaven dislikes fullness and bestows blessings upon humility." | ||
| 3 | 鑒誡: |
《尚書》曰：帝曰：來，禹，降水儆予，成允成功，克勤于邦，克儉于家，不自滿假，惟汝賢，汝惟不矜，天下莫與汝爭能，汝惟不伐，天下莫與汝爭功。 又曰：無稽之言勿聽，弗詢之謀勿庸。 又曰：玩人喪德，玩物喪志，不作無益害有益，功乃成，不貴異物賤用物，民乃足，犬馬非其土性不畜，珍禽奇獸不育于國，不寶遠物，則遠人格，所寶惟賢，則邇人安，不矜細行，終累大德，為山九仞，功虧一簣。 又曰：功崇惟志，業廣惟勤，位不期驕，祿不期侈。 又曰：作德心逸日休，作偽心勞日拙，居寵思危。 又曰：戒慎無虞，●失法度。 又曰：戒之用休，董之用威。 |
| The Book of Documents says: "The emperor said: 'Come, Yu. The waters have warned me. You are indeed capable and successful. You work diligently for the state and practice frugality in your household. You do not become arrogant or complacent; therefore, you are virtuous. Because you do not look down on others, no one under heaven will contend with you over ability. Because you do not boast of your achievements, no one under heaven will compete with you for merit.'" It also says: "Do not listen to unfounded words; do not employ plans that have not been consulted upon." It also says: "To indulge in people leads to the loss of virtue; to indulge in objects leads to the loss of one's aspirations. Do not engage in what is useless and harm that which is beneficial, then success will be achieved. Do not value rare things while despising useful ones, then the people will have enough. Dogs and horses are not raised if they do not possess native temperaments; rare birds and exotic beasts are not bred within the state. If one does not treasure distant goods, then those from afar will respect him. To treasure only the virtuous is to ensure peace among those nearby. Not being overly meticulous about minor conduct ultimately harms great virtue. Building a mountain nine ren high, yet failing by just one basket of earth." It also says: "Great achievements come from lofty aspirations; broad accomplishments arise from diligence. One should not expect arrogance with position, nor extravagance with wealth." It also says: "To cultivate virtue brings ease of mind and daily blessings; to engage in deceit brings laborious thoughts and daily clumsiness. When favored, one should think of danger." It also says: "To be cautious and prudent is to avoid misfortune; [text missing] the loss of law and order." It also says: "Use blessings as a warning, and use authority for discipline." | ||
| 4 | 鑒誡: |
《毛詩》曰：惴惴小心，如臨于谷。 又曰：殷鑒不遠，在夏后之世。 |
| The Mao Shi says: "With trembling caution, one walks as if approaching a precipice." It also says: "The warning of Yin is not far; it lies in the time of the Xia Hou dynasty." | ||
| 5 | 鑒誡: |
《左傳》曰：晉既勝楚。范宣子立於戎馬之前曰：君幼，諸臣不佞，何以及此，天命不于常，有德之謂也。 又曰：禍福無門，唯人所召。 又曰：臧孫云，季孫之愛我，疾疹也。孟孫之惡我，藥石也。美疹不如惡石，孟孫死，吾亡無日矣。 |
| The Zuo Zhuan says: "Jin had already defeated Chu." Fan Xuanszi stood before the warhorses and said: "The ruler is young, and his ministers are not capable; how could we have achieved this? Heaven's mandate does not remain constant—it belongs to those with virtue." It also says: "Disaster and blessings have no fixed door; they are summoned by human actions alone." It also says: "Zang Sun said, 'Ji Sun's love for me is like a sudden illness.'" Meng Sun's hatred of me is like medicine and stone." "Sweet rash is not as good as harsh stones. Meng Sun dies, and there will be no day left for my survival." | ||
| 6 | 鑒誡: | 《禮記》曰：好田好女者，亡其國。 |
| The Book of Rites says: "Those who love hunting and beautiful women lose their state." | ||
| 7 | 鑒誡: | 《孝經》曰：在上不驕，高而不危，所以長守貴也。 |
| The Classic of Filial Piety says: "When in a high position, do not be arrogant; being lofty yet not dangerous is how one maintains lasting honor." | ||
| 8 | 鑒誡: |
《論語》曰：君子有三戒，少之時，戒之在色，及其壯也。戒之在鬥，及其老也。戒之在得。 又曰：如有周公之才之美，使驕且吝，其餘不足觀也。 |
| The Analects says: "A gentleman has three things to be cautious about. In youth, caution lies in desires; when he reaches maturity," "caution lies in quarrels; and in old age," "caution lies in greed." It also says: "Even if one possesses the talent and virtue of Duke Zhou, if he is arrogant and stingy, there is nothing else worth observing." | ||
| 9 | 鑒誡: |
《太公金匱》曰：武王問師尚父曰：五帝之戒，可得聞乎。師尚父曰：舜之居民上，矜矜如履薄冰，禹之居民上，慄慄如恐不滿，湯之居民上，翼翼乎懼不敢息。 又曰：吾聞道自微而生，禍自微而成。家語曰：孔子去周。而老子送之曰：凡當世之士，聰明深察而死者，好議人者也。博辯宏大而危者，好發人之惡者也。孔子曰：敬奉教。 又曰：舟非水不行，水入舟沒，民非君不治，民犯上則君危，故君子不可不嚴也。 又曰：顏回謂子路曰：力猛於德而得其死者，鮮矣。子慎諸。 又曰：以富貴而下人，何人不與，富貴而敬愛，何人不親，發言不逆，可謂知言矣。 又曰：曾子曰：狎甚則簡，莊甚則不親，是故君子之狎足以交其勸，莊足以成禮而已矣。 |
| The Taigong Jinkui says: "King Wu asked his general Shangfu, 'May I hear the warnings of the Five Emperors?'" Shangfu said: "When Shun ruled over the people, he was cautious as if treading on thin ice. When Yu ruled over the people, his demeanor was trembling with fear of falling short. When Tang ruled over the people, he remained vigilant and fearful, never daring to rest." It also says: "I have heard that the Way arises from small beginnings, and disaster is formed from minor matters." The Guo Yu says: "Confucius left Zhou." Laozi saw him off and said, "All the men of this age who are intelligent and perceptive yet die early are those who like to criticize others." "Those who are eloquent, broad-minded, and yet face danger are the ones who enjoy exposing others' faults." Confucius said: "Respectfully receive instruction." It also says: "A boat cannot move without water, but if water enters the boat, it will sink. The people cannot be governed without a ruler, yet when the people defy their superiors, the ruler is in danger. Therefore, gentlemen must not fail to be strict." It also says: "Yan Hui said to Zilu, 'Those who rely on strength more than virtue and yet meet their death are rare.'" "Be cautious about this, Master." It also says: "When one of wealth and rank treats others with humility, who would not support him? When one is wealthy yet respectful and loving, who would not be close to him? To speak in a way that does not provoke opposition may truly be called understanding words." It also says: "Zengzi said, 'Excessive familiarity leads to neglect; excessive solemnity leads to distance. Therefore, a gentleman's familiarity should be sufficient to encourage mutual effort, and his dignity should only be enough to complete the rites.'" | ||
| 10 | 鑒誡: |
《韓詩外傳》曰：昔者禹以夏王，桀以夏亡，湯以殷王，紂以殷亡，故無常安之國，宜治之民，得賢則昌，不肖則亡，夫明鏡所以照形也。往古所以知今也。鄙語曰：不知為吏，視已成事，前車覆，後車誡。 又曰：曾子曰：君子有三言，可實而佩也。一曰無內疏而外親，二曰身不善而怨他人，三曰患已至而後呼天。 |
| The Han Shi Wai Zhuan says: "In the past, Yu ruled as king of Xia, but Jie caused Xia's downfall. Tang ruled as king of Yin, but Zhou caused Yin's destruction. Therefore, there is no state that remains eternally secure, nor a people who are always well-governed. When virtuous men are obtained, the country prospers; when unworthy individuals rule, it perishes. A clear mirror is used to reflect one's form." "The past is a mirror through which we understand the present." A common saying says: "Those who do not know how to serve as officials should look at past events. When the cart in front overturns, it serves as a warning for those behind." It also says: "Zengzi said: 'A gentleman has three words that can be treasured and worn as a pendant.'" "One is: do not appear distant within yet seem close from the outside. Two is: do not blame others when one's own conduct is improper. Three is: do not call upon Heaven only after misfortune has already arrived." | ||
| 11 | 鑒誡: | 《戰國策》曰：昔儀狄作酒而美，進之於禹，禹飲而甘之，遂疏儀狄絕旨酒。曰：後世必有以酒亡其國者。 |
| The Zhanguoce says: "Long ago, Yidi made wine that was delicious and presented it to Yu. Yu drank it and found it sweet, but then distanced himself from Yidi and gave up the fine wine." He said: "In later generations, there will surely be those who lose their states because of alcohol." | ||
| 12 | 鑒誡: | 《管子》曰：齊桓公與管仲鮑叔牙甯戚四人飲。公曰：何不為寡人壽。鮑叔牙奉杯而起曰：使公無忘在莒，管仲無忘其束縛在魯，甯戚無忘飯牛車下，公避席再拜。 |
| The Guanzi says: "Duke Huan of Qi and his ministers Guan Zhong, Bao Shuya, and Ning Qi drank together." The duke said: "Why do you not offer a toast to my longevity?" Bao Shuya raised his cup and said: "May the duke not forget his days in Ju, Guan Zhong may not forget being bound in Lu, Ning Qi may not forget feeding oxen beneath a cart." The duke left his seat and bowed twice. | ||
| 13 | 鑒誡: | 《鬻子》曰：昔周公使康叔守殷。戒之曰：無煞不辜，寧失有罪，亦有無罪而見誅，無有有功而不賞，慎之。 |
| The Yuzi says: "In the past, Duke of Zhou sent Kangshu to govern Yin." He warned him, saying: "Do not kill the innocent. Better to let a guilty person go free. There may be those without guilt who are punished; there must never be those with merit left unrewarded. Be cautious." | ||
| 14 | 鑒誡: |
《晏子》曰：君子居必擇鄰，遊必就士，可以避患也。 又曰：其文好者身必剝，其角美者身見煞，甘泉必竭，直木必伐。 又曰：夫爵益高者意益下，官益大者心益小，祿益厚者施益博。 又曰：人之將疾，必先不甘粱肉之味，國之將亡，必先惡忠臣之語。 |
| The Yanzi says: "A gentleman, when settling down, must choose his neighbors carefully; when traveling, he should associate with scholars. This is how one avoids misfortune." It also says: "Those with beautiful plumage are sure to be plucked; those with fine horns will inevitably be killed. Sweet springs must eventually dry up, and straight trees are always felled." It also says: "The higher the rank, the more humble one's attitude; the greater the office, the smaller one's heart; the thicker the salary, the broader one's giving." It also says: "When a person is about to fall ill, he first loses his taste for rice and meat. When a state is on the verge of collapse, it first begins to resent the words of loyal ministers." | ||
| 15 | 鑒誡: |
《孫卿子》曰：孔子對魯哀公曰：君者，舟也。庶人者，水也。水則載舟，水則覆舟，君以此思危，則不危焉。 又曰：得師者王，得疑者霸，自為謀莫己若者亡。 又曰：伯禽將歸於魯。周公謂伯禽曰：君子力如牛，不與牛爭力，走如馬，不與馬爭走，智如士，不與士爭智，我文王之子，武王之弟，成王之叔父，吾於天下，亦不賤也。常握髮吐餐，以接天下之士矣。 |
| The Xunzi says: "Confucius replied to Duke Ai of Lu, 'A ruler is a boat.'" "The common people are water." "Water can carry the boat, and water can capsize it. If a ruler reflects on this danger, then he will not be in peril." It also says: "He who gains a teacher becomes king; he who gains a wise advisor becomes hegemon. He who relies solely on his own plans, with no one surpassing him, will perish." It also says: "Bo Qin was about to return to Lu." Duke of Zhou said to Bo Qin: "A gentleman, though strong as an ox, does not compete in strength with the ox; swift as a horse, he does not race against the horse; wise as a scholar, he does not contend in wisdom with scholars. I am the son of King Wen, the brother of King Wu, and the uncle of King Cheng. My status in the world is by no means low." "Yet I often hold my hair back and spit out food to receive scholars from all under heaven." | ||
| 16 | 鑒誡: | 《韓子》曰：西門豹性急，佩韋以自緩，董安于心緩，佩帶以自急，故能以有餘補不足，以長續短之謂明主。 |
| The Hanzi says: "Ximen Bao was hasty in nature, so he wore leather to remind himself to be slow. Dong Anyu was naturally slow, so he wore a belt to remind himself to act quickly. Therefore, the wise ruler is one who can use his surplus to make up for deficiencies and extend what is short with what is long." | ||
| 17 | 鑒誡: | 《淮南子》曰：天下有至貴，而非勢位也。有至富，而非金玉也。有至壽，而非千歲，愿恕反性，則貴矣。適情知足，則富矣。明死生之分，則壽矣。 |
| The Huainanzi says: "There exists the highest value in the world, yet it is not power or rank." "There exists the greatest wealth, yet it is not gold or jade." "There exists the longest life, yet it does not last a thousand years. To wish for forgiveness and return to one's nature is true value." "To regulate desires and know contentment is true wealth." "To understand the distinction between life and death is to attain longevity." | ||
| 18 | 鑒誡: |
《說苑》曰：魏武侯浮西河，中流。謂吳起曰：美哉河山之固，此魏國之寶也。對曰：在德不在險，昔夏桀之君，左河濟，右太華，伊●在其南，羊腸在其北，不循仁政，湯放之。武侯曰：善。 又曰：有身貴而驕人者，民去之，位高而擅權者，君惡之，祿厚而不知足者，患處之。 |
| The Shuyuan says: "Duke Wu of Wei sailed along the western river, in midstream." He said to Wu Qi: "How beautiful and strong are these rivers and mountains! They are treasures of the State of Wei." Wu Qi replied: "It lies in virtue, not in perilous terrain. In the past, King Jie of Xia had the Yellow River and Ji River to his left, Mount Taihua to his right, Yiluo to the south, and Yangchang Pass to the north. Yet because he did not follow benevolent governance, Tang deposed him." Duke Wu said: "Well spoken." It also says: "One who is noble in status yet arrogant toward others will lose the people's support. One who holds a high position and seizes power will be hated by the ruler. One whose salary is generous yet remains insatiable invites misfortune." | ||
| 19 | 鑒誡: | 《新序》曰：齊王聘田巴先生而將問政焉。對曰：政在正身，正身之本，在於群臣，王召臣，臣改制鬋飾，問於妾，奚若，妾愛臣，諛臣曰佼，臣臨淄水而觀，然後自知醜惡也。今齊之臣諛王者眾，王能臨淄水見己之惡，過而自改，斯齊國治矣。 |
| The Xin Xu says: "King Qi invited Master Tian Ba and was about to consult him on governance." Tian Ba replied: "Governance lies in rectifying oneself. The foundation of self-correction lies in the ministers. When Your Majesty summoned me, I changed my clothes and trimmed my hair. I asked my wife what she thought; how would it be? My wife loves me and flattered me by saying I was handsome. Only when I looked at myself in the Zichui River did I realize my ugliness." "Now, among Your Majesty's ministers, many flatter you. If the king can look into the Zichui River and see his own faults, correct them upon realizing them—then the state of Qi will be well governed." | ||
| 20 | 鑒誡: | 《漢書》曰：揚惲失官居家，治產業，起室宅。孫會宗戒之曰：為大臣廢退，當闔門惶恐，為可憐之意，不當通賓客，有稱譽也。 |
| The Hanshu says: "Yang Yun lost his official post and returned home. He managed properties and built houses." Sun Huizong warned him, saying: "When a high minister is dismissed and retires, he should close his doors in fear and show a pitiable demeanor. He must not entertain guests or seek praise." | ||
| 21 | 鑒誡: |
《東觀漢記》曰：馮勤遷司徒，是時三公多見罪退，上欲見令以善自矜，乃因讌見。從容戒之曰：朱浮上不忠於君，下凌轢同列，竟以中傷人臣，放逐受誅，雖追加賞賜，不足以償不訾之身，忠臣孝子之覽照前世以為鏡誡，能盡忠於國，事君無二，則爵賞光乎當世，功名列於不朽，可不勉哉。 又曰：樊宏為人謙慎。常戒其子曰：富貴盈溢，未有能終者，天道惡滿而好謙，前世貴戚，皆明戒也。保身全己，豈不樂哉。 又曰：班超為都護，以任尚代超。尚謂超曰：君在外國三十餘年，而小人猥承君後，宜有以誨之。超曰：塞外吏士，本非孝子順孫，皆以過罪徙補邊，而蠻夷懷鳥獸之心，難禁易敗，今君性嚴急，水清無大魚，察政不及得下和，宜陽為簡易，寬小過，摠大綱而已。 |
| The Dongguan Han Ji says: "Feng Qin was promoted to Sikou. At that time, many of the Three Dukes were often punished and dismissed. The emperor wished to see him and have him take pride in his virtue, so he arranged a banquet for their meeting." With composure, he warned him: "Zhu Fu was disloyal to his ruler above and insulted his peers below. Eventually, by falsely accusing officials, he was exiled and executed. Even if posthumous rewards were later bestowed upon him, they could not compensate for the disgraceful end of his life. Loyal ministers and filial sons who study the past as a mirror and warning should strive to serve their country with utmost loyalty and remain faithful to their ruler without wavering. In doing so, their titles and rewards will shine in their own age, and their achievements will be recorded for eternity. Can they not make every effort?" It also says: "Fan Hong was a man of humility and caution." He often warned his son: "Wealth and rank, when excessive, rarely endure. Heaven's way dislikes fullness but favors humility; the noble relatives of past ages are clear warnings." "To preserve one's life and integrity—would that not be a joy?" It also says: "Ban Chao served as the Protector General, and Ren Shang succeeded Ban Chao." Shang said to Chao: "You have been abroad for more than thirty years, and I, a humble man, now follow in your footsteps. You should offer me some instruction." Chao said: "The officials and soldiers beyond the frontier are originally not filial sons or obedient grandsons; they have all been exiled to the border for their crimes. The barbarians and Yi people possess fickle, beast-like minds—difficult to restrain but easily corrupted. Now your nature is strict and hasty. Clear water holds no great fish; excessive scrutiny in governance cannot achieve harmony with subordinates. You should appear relaxed and easygoing, overlook minor faults, and merely grasp the major outlines." | ||
| 22 | 鑒誡: | 【詩】《後漢傅毅迪志詩》曰：咨爾庶士，迨時斯勗，日月逾邁，豈云旋復，於赫我祖，顯于殷國，二跡阿衡，克光其則，咨予小子，穢陋靡逮，懼我世烈，於茲以墜，於戲君子，無恆自逸，徂年如流，渺茲暇日。 |
| [Poem] The Later Han Fu Yi Di Zhi Shi says: "O you common scholars, seize this time and strive. Days and months pass by; how can they be reversed? Oh, my illustrious ancestors, who shone in the Yin state! Two of them served as prime ministers, establishing a luminous example. Alas, I, your humble son, am unworthy and unable to match their virtue. I fear that our family's noble legacy will decline from this point onward. Ah, gentlemen, do not indulge in ease without end; years flow like water, and these idle days are fleeting." | ||
| 23 | 鑒誡: |
《魏陳王曹植矯志詩》曰：芝桂雖芳，難以餌魚，尸位素餐，難以成居，磁石引䥫，於金不連，大朝舉士，愚不聞焉。 又《矯志詩》曰：抱璧塗乞，無為貴寶，履仁遘福，無為貴道，鴛鶵遠害，不羞卑栖，靈虯避難，不恥汙泥，都蔗雖甘，杖之必折，巧言雖美，用之必滅，濟濟唐朝，萬邦作孚，逢蒙雖巧，必得良弓，賢主雖智，亦待英雄，螳蜋見歎，齊士輕戰，越王軾蛙，國以死獻，道遠知驥，世偽知賢，覆之燾之，順天之矩，澤如凱風，惠如時雨，口為禁闥，舌為發機，門機之●，楛矢不追。 |
| 龙头 The Wei Prince Chen Wang Cao Zhi Jiao Zhi Shi says: "Though the zhizi and gui are fragrant, they cannot be used to bait fish. To hold office without contributing is difficult for one to dwell in peace. A lodestone attracts iron but does not connect with gold. In a great court that selects officials, I, being foolish, have heard nothing of it." Another Jiao Zhi Shi poem says: "Carrying a jade and begging on the road, it is not that the treasure itself is worthless. Practicing benevolence brings blessings; it is not that virtue itself is unimportant. The mandarin duck avoids danger without shame in its lowly perch. The dragon avoids calamity without disgrace from being muddied. Though sugarcane is sweet, if used as a staff, it will break. Though flattery sounds beautiful, using it leads to ruin. In the grand Tang court, all nations place trust. Although Fengmeng was cunning, he needed a fine bow. Even a wise ruler must rely on heroes. The mantis sighs in its futile challenge; Qi's men lightly engage in war. Yuwang killed the frog, and his state perished as an offering. Only through long journeys does one recognize a swift horse; only in a deceptive age can one discern true virtue. Cover it, illuminate it—this is following Heaven's rule. Grace like the southern wind, kindness like timely rain. The mouth is the gate of restraint; the tongue is the trigger of action. When the gate and mechanism are misused, even a poor arrow cannot be retrieved." | ||
| 24 | 鑒誡: |
《魏繁欽遠戍勸戒詩》曰：肅將王事，集此揚土，凡我同盟，既文既武，郁郁桓桓，有規有矩，務在和光，同塵共垢，各競其心，為國蕃輔，誾誾衎衎，非法不語，可否相濟，●則云補。 又《雜詩》曰：世俗有險易，時運有盛衰，老氏和其光，蘧瑗貴可懷。 |
| The Wei Fan Qin Yuan Shu Quanjie Shi says: "With solemn duty to the king's affairs, we gather in Yangtu. All of us who are allied—both literary and martial—in their dignified and valiant bearing, follow rules and standards. We must pursue harmony and conceal brilliance, sharing dust and filth together. Each should strive with his heart to serve as a pillar for the state. Frankly and earnestly, we speak only when it is in accordance with law. Whether approval or criticism, we assist each other [text missing]." Another Zashi poem says: "The world has its dangers and ease; the times have their prosperity and decline. The old sage harmonizes his brilliance, Qu Yuan values what is worthy of remembrance." | ||
| 25 | 鑒誡: | 《魏應璩雜詩》曰：細微可不慎，隄潰自蟻隙，腠理早從事，安復勞鍼石，哲人睹未形，愚夫闇明白，曲突不見賓，燋爛為上客，思願獻良規，江海儻不逆，狂言雖寡善，猶有如雞跖，雞跖食不已，齊王為肥澤。 |
| The Wei Yingyu Zashi says: "In small matters, caution is essential; a dike collapses from an ant's hole. If one attends to the subtle signs early on, how much more labor will be needed with needles and stones? The wise man sees what has not yet formed; the foolish man remains blind until it becomes clear. A curved stove chimney goes unnoticed by guests, but when fire breaks out, those burned become honored guests. I wish to offer sound advice—if rivers and seas do not reject it—though my rash words may be few in virtue, they are still like a chicken's foot. The chicken's foot continues eating without pause; Duke Qi becomes fat and prosperous." | ||
| 26 | 鑒誡: | 《晉張華勵志詩》曰：仁道不遐，德輶如羽，求焉斯至，眾鮮克舉，復禮終朝，天下歸仁，若金受礪，若泥在鈞，進德修業，暉光日新。 |
| The Jin Zhang Hua Lizhi Shi says: "Benevolence is not distant; virtue is light as a feather. When sought, it comes; few can truly uphold it. Restoring propriety throughout the day brings all under heaven to return to benevolence. Like gold refined by grinding, like clay on the potter's wheel—cultivating virtue and refining one's work bring ever-renewing brilliance." | ||
| 27 | 鑒誡: | 《晉潘安仁家風詩》曰：綰髮綰髮，髮亦鬢止，日祗日祗，敬亦慎止，靡專靡有，受之父母，鳴鶴匪和，析薪弗荷，隱憂孔疚，我堂靡搆，義方既訓，家道穎穎，豈敢荒寧，一日三省。 |
| The Jin Pan Anren Jiafeng Shi says: "Tying up the hair, tying up the hair—hair and eyebrows have their limits. Day by day, with reverence and caution, we must be careful to a stop. Neither exclusive nor possessive, these traits are received from our parents. The singing crane does not harmonize; splitting firewood is not carried alone. Hidden worries cause deep regret; my hall has no foundation. Righteousness and instruction have already been taught; the family way shines clearly. How dare I indulge in idleness? Three times a day, I examine myself." | ||
| 28 | 鑒誡: | 《晉嵇紹贈石季倫詩》曰：人生稟五常，中和為至德，嗜欲雖不同，成生所不識，仁者安其身，不為外物惑，事故誠多端，未若酒之賊，內以損性命，煩辭傷軌則屢飲致疲怠，清和自否塞，陽堅敗楚軍，長夜傾宗國，詩書著明戒，量體節飲食，遠希彭聃壽，虛心處沖默，茹芝味醴泉，何為昏酒色。 |
| The Jin Ji Shao Zeng Shi Jilun Shi says: "Human life is endowed with the Five Constants, and harmony is the highest virtue. Though desires may differ, their harmful nature remains unrecognized by those who live. The benevolent find peace in themselves and are not swayed by external things. Indeed, there are many causes of misfortune, but none compare to the thief that is alcohol. Internally, it harms life; excessive words damage principles. Frequent drinking leads to fatigue and idleness, disrupting clarity and harmony. Yang Jian's downfall destroyed the Chu army; endless nights toppled a dynasty. The classics record clear warnings: measure your body and regulate food and drink. Aspire far to the longevity of Peng and Dan, maintain humility in quietude, savor herbs and pure springs—why indulge in drunkenness and lust?" | ||
| 29 | 鑒誡: | 【賦】《魏文帝戒盈賦序》曰：避暑東閤，延賓高會，酒酣樂作，悵然懷盈滿之戒，乃作斯賦，惟應龍之將舉，飛雲降而下征，資物類之相感，信貫微之通●，何今日之延賓，君子紛其集庭，信臨高而增懼，獨處滿而懷愁，願群士之箴規，博納我以良謀。吳楊泉贊善賦曰：伊善惡之所施，乃禍福之為階，行德安而保身，忘為害而自危，故先民之有作，執溫恭而不虧，云顏冉之遭命，恠禍福之參差，夫二賢之履道，歷千載而見知，身既沒而名存，厥復戚乎何為，夫死生之有命，非神明之所規，故積善之家，厥福惟昌，積惡之門，必有餘殃，是以趙武好善，厥胤以長，三郤好勝，厥身以亡，古人從善如不及，去惡如探湯，恐福德而難值，而禍惡之易當。 |
| [Prose] The Wei Wendi Jieying Fu Xu says: "During a summer retreat in the eastern pavilion, I hosted an elevated gathering of guests. As wine flowed and music played, I felt a melancholy reflection on the warning against excess, so I composed this fu. Like the dragon about to rise, clouds descend from above; through the mutual 感应 of things, one can indeed penetrate the subtle and connect [text missing]. Why today do we entertain guests? Gentlemen gather in my courtyard. Standing high brings greater fear; being full brings inner sorrow. May all scholars offer their advice and broad-minded strategies to guide me." Wu Yangquan Zanshan Fu says: "The application of good and evil is the step toward blessings or calamity. Practicing virtue ensures peace and self-preservation; forgetting harm invites danger to oneself. Thus, our ancestors acted with warmth and humility without failure. How strange it was for Yan Ran's fate—how strangely blessings and misfortunes intermingle! These two virtuous men followed the Way, and after a thousand years their wisdom became known. Though their bodies perished, their names remain; what sorrow could possibly match this? Life and death are determined by destiny, not by divine decree. Therefore, families that accumulate virtue will see blessings flourish; households steeped in evil must suffer lingering misfortune. Hence, Zhao Wu loved goodness, and his descendants thrived for generations. The three Xi loved competition, and thus perished themselves. Ancients pursued good as if it were unattainable, rejected evil as one would pull a hand from boiling water—fearing virtue's rarity while easily encountering disaster." | ||
| 30 | 鑒誡: | 【贊】《晉戴逵申三復贊》曰：嗜好深則天機淺，名利集則純白離，如此故識鑒逾昏，驕淫彌汰，心與慎乖，則理與險會，然後役智以御險，履險以逃害，故陰陽寇其內，人力攻其外，陰陽結則金石為之消，人事至則雖智不足賴，若然者，雖翠幄華堂，焉得而康之，列鼎重味，焉得而嘗之。 |
| [In Praise] The Jin Dai Kui Shen Sanfu Zan says: "Deep desires weaken one's natural wisdom; when fame and profit accumulate, purity departs. Thus, understanding becomes clouded, arrogance and indulgence grow unchecked, the heart strays from caution, and principles meet danger. Then, intelligence is used to control peril, yet walking through peril only brings harm. Hence, yin and yang attack from within, while human effort strikes from without. When yin and yang combine, even metal and stone dissolve; when worldly affairs reach their peak, wisdom alone cannot be relied upon. If this is so, then though one dwells in a green canopy or luxurious hall, how can peace be found? Though served with many fine dishes, how can they truly be tasted?" | ||
| 31 | 鑒誡: | 《周庾信周公伯禽贊》曰：伯禽居魯，鳴玉來朝，周公問政，治國風謠，北山有梓，南山有橋，禮容雖備，俯仰無驕。 |
| The Zhou Yu Xin Zhou Gong Bo Qin Zan says: "Bo Qin resided in Lu, and with the sound of jade bells came to court. Duke of Zhou asked about governance; he spoke of statecraft through folk songs. The northern mountain has its paulownia trees, the southern mountain its bridges. Though rites were fully observed, his bearing was humble without arrogance." | ||
| 32 | 鑒誡: | 【箴】《梁武帝凡百箴》曰：凡百眾庶，爾其聽之，事無大小，先當熟思，思之不熟，致成反覆，其心不定，不可施令，是曰亂常，是曰敗政，弗止辱身，亦喪厥命，勿恃爾尊，驕慢淫昏，勿謂爾貴，長夜荒醉，日不恆中，月盈則虧，履邪念正，居安思危，莫言爾賤，而不受命，君子小人，本無定性，莫言人微，而以自輕，水清照淨，表直影端，近取諸身，無假遠觀，猗歟哲人，勿謂斯難。 |
| [Admonition] The Liang Wu Di Fan Bai Zhen says: "All people, listen well. Whether matters are great or small, first think them through thoroughly. If your thinking is not thorough, you will end up in confusion and repetition. An unsettled mind cannot issue commands—this is called disordering the norm; this is called ruining governance. Failure to stop brings disgrace upon oneself and may even cost one's life. Do not rely on your rank to be arrogant, indulgent, or deluded. Do not think yourself noble enough to indulge in endless drunkenness. The sun does not remain at midday forever; when the moon is full, it wanes. When walking a crooked path, always remember what is right; in times of peace, always consider danger. Do not say you are lowly and thus refuse your duties—whether gentleman or commoner, there is no fixed nature. Do not claim to be insignificant and therefore belittle yourself. Clear water reflects purity; an upright person casts a straight shadow. Look within yourself for truth; do not seek it far away. Oh, wise one! Do not think this difficult." | ||
| 33 | 鑒誡: | 【訓】《晉潘岳兩階銅人訓》曰：言之有臧，託乎多士，言之不臧，絕之由己，無曰莫傳，宣于四海，無曰莫聞，響振萬里，樞機之發，榮辱之徵，怨豈在大，纎介是興。 |
| [Instruction] The Jin Pan Yue Liangjiao Tongren Xun says: "If words are virtuous, they rest upon the many scholars. If words are not virtuous, their destruction lies in oneself. Do not say no one will pass them on—they may spread across the four seas. Do not think no one will hear—echoes can reach ten thousand li. The turning of a mechanism marks honor or disgrace; resentment need not be great to arise from trivial matters." | ||
| 34 | 鑒誡: | 【誡】《漢東方朔誡子》曰：明者處世，莫尚於中，優哉游哉。與道相從，首陽為拙，柳惠為工，飽食安步，以仕代農，依隱玩世，詭時不逢，是故才盡者身危，好名者得華，有群者累生，孤貴者失和，遺餘者不匱，自盡者無多，聖人之道，一龍一蛇，形見神藏，與物變化，隨時之宜，無有常家。 |
| [Warning] The Han Dongfang Shuo Jiezi says: "The wise man in the world values nothing more than the middle path. How leisurely and at ease he is." Following the Way, Shouyang was considered foolish; Liu Hui was seen as skillful. Eat well and walk leisurely—govern instead of farm. Hide in obscurity and play with the world, defying the times without meeting them. Therefore, those who exhaust their talents endanger themselves; those who seek fame gain only empty glory. Those bound by groups bring burdens upon life; those who isolate themselves lose harmony. Those who leave behind abundance will never lack; those who give everything have nothing left. The Way of sages is like the dragon and snake—visible in form, hidden in spirit, changing with things, adapting to circumstances, without fixed dwelling. | ||
| 35 | 鑒誡: | 《後漢鄭玄戒子》曰：宿業衰落，仍有失誤，年入此歲，而七十矣。於禮可傳家事，今我告爾以老，將閑居以安性，覃思以終業，非拜國君之命，問族親憂患，展敬墳墓，春秋觀省野物，胡常扶杖出門乎。家事大小，汝一承之，求為君子之道，鑽研勿替，敬順威儀，以近有德，顯譽成於僚友，德行立於己志，可不深念耶。 |
| The Later Han Zheng Xuan Jiezi says: "My past achievements have declined, and I still make mistakes. Entering this year, I am already seventy." "Passing on the rites is how a family's affairs endure. Now, as I grow old, I tell you this: I will live in leisure to preserve my nature and ponder deeply to complete my work. Unless summoned by the state ruler, I shall inquire about relatives' hardships, honor ancestral tombs with reverence, and observe wild things of spring and autumn—why should I ever leave home leaning on a cane?" All family affairs, great or small, you must bear. Seek the Way of a gentleman; study diligently without ceasing. Respect and follow proper conduct to approach those with virtue. Fame is earned through colleagues and friends; moral character is established by one's own will. Can this not be deeply pondered? | ||
| 36 | 鑒誡: | 《後漢高義方清誡》曰：天長而地久，人生則不然，又不養以福，保全其壽年，飲酒病我性，思慮害我神，美色伐我命，利慾亂我真，神明無聊賴，愁毒於眾煩，中年棄我逝，忽若風過山，形氣各分離，一往不復還，上士愍其痛，抗志凌雲煙，滌蕩棄穢累，飄邈任自然，退修清以淨，存吾玄中玄，澄心剪思慮，泰清不受塵，恍惚中有物，希微無形端，智慮赫赫盡，谷神綿綿存。 |
| The Later Han Gao Yifang Qingjie says: "Heaven is eternal, and the earth endures; human life is not so. Without cultivation for blessings, one cannot preserve a long life. Drinking harms my nature; overthinking injures my spirit. Beauty attacks my life; greed and desire corrupt my true self. My mind and clarity have no refuge, tormented by countless worries. Middle age abandons me suddenly, like wind passing through the mountains. Body and breath part ways—once gone, they do not return. The superior man mourns this pain, elevating his will above clouds and mist. Purifying himself of filth and burdens, he drifts freely in nature's embrace. Retreating to cultivate purity and clarity, he preserves the profound within the most profound. Calming the mind and cutting off thoughts, he remains untouched by worldly dust. In hazy obscurity, there exists something; subtle and formless, it has no beginning or end. Vigorous intellect fades away, yet the enduring spirit of the valley continues endlessly." | ||
| 37 | 鑒誡: | 《魏王肅家誡》曰：夫酒所以行禮養性命歡樂也。過則為患，不可不慎，是故賓主百拜，終日飲酒，而不得醉，先王所以備酒禍也。凡為主人飲客，使有酒色而已，無使至醉，若為人所強，必退席長跪，稱父誡以辭之，敬仲辭君，而況於人乎。為客又不得唱造酒史也。若為人所屬，下坐行酒，隨其多少，犯令行罰，示有酒而已，無使多也。禍變之興，常於此作，所宜深慎。 |
| The Wei Wang Su Jiajie says: "Wine is used to carry out rites, nurture life, and bring joy." Excess brings disaster; one must be cautious. Therefore, even when hosts and guests bow a hundred times and drink all day, they should not become drunk—this was how the ancient kings guarded against the calamity of wine. Whenever one hosts guests and serves wine, it should only be enough to show hospitality; do not let them become drunk. If pressured by others, one must leave the seat, kneel respectfully, and cite a father's warning as an excuse to refuse. Even Zhonggong refused his lord with respect—how much more so for ordinary people? As a guest, one must not take the initiative to request or suggest serving wine either. If others insist, and one must sit lower to serve wine, follow their lead in quantity. If rules are broken, impose penalties accordingly—this shows the presence of wine alone, without encouraging excess. Disasters and misfortunes often arise from such occasions; one should therefore exercise great caution. | ||
| 38 | 鑒誡: | 《魏王昶家誡》曰：夫立功者有二難，功就而身不退，一難也。退而不靜，務伐其功，二難也。且懷祿之士，躭寵之臣，苟患失之，何所不至，若樂毅帥弱燕之眾，東破強齊，收七十餘城，其功盛矣。知難而退，保身全名，張良杖劍建策，光濟大漢，辭三萬戶封，學養性之道，棄人閒之事，卒無咎悔，何二賢綽綽有餘裕哉。治家亦有患焉。積而不能散，則有鄙恡之累，積而好奢，則離驕上之罪，大者破家，小者辱身，此二患也。 |
| The Wei Wang Chang Jiajie says: "There are two difficulties in establishing achievements. The first is to accomplish a feat yet not retreat from power." "To withdraw but remain restless, and to boast of one's accomplishments—this is the second difficulty." Moreover, those who cling to wealth and officials who are addicted to favor—fearing the loss of their position, what will they not do? For instance, Yue Yi led a weak Yan army eastward to defeat mighty Qi, capturing more than seventy cities. His achievement was great indeed. Knowing the difficulty, he withdrew to preserve his life and reputation. Zhang Liang wielded a staff and sword, devising strategies that saved the great Han dynasty. He declined a fief of thirty thousand households, instead studying ways to cultivate nature, abandoning worldly affairs. In the end, he suffered no blame or regret—how abundantly at ease were these two virtuous men! Managing a household also brings its own dangers. To accumulate wealth but not share it brings the burden of stinginess; to accumulate and indulge in luxury invites the guilt of arrogance. In major cases, this destroys a family; in minor ones, it disgraces oneself—these are two dangers. | ||
| 39 | 鑒誡: | 《魏荀爽女誡》曰：詩云，泉源在左，淇水在右，女子有行，遠父母兄弟，明當許嫁，配適君子，竭節從理，昏定晨省，夜臥早起，和顏悅色，事如依恃，正身潔行，稱為順婦，以崇螽斯百葉之祉，婚姻九族，云胡不喜，聖人制禮，以隔陰陽，七歲之男，王母不抱，七歲之女，王父不持，親非父母，不與同車，親非兄弟，不與同筵，非禮不動，非義不行，是故宋伯姬遭火不下堂，知必為災，傅母不來，遂成於灰，春秋書之，以為高也。 |
| The Wei Xun Shuang Nüjie says: "The Odes say, 'A spring flows on the left; Qi River runs on the right. When a woman marries and departs, she leaves behind her parents and brothers.' Clearly, when betrothed to be given in marriage, one must serve a virtuous gentleman with utmost devotion. Rise early and retire late, maintain a gentle expression, attend to duties as if relying on others, uphold personal virtue and purity, and thus become known as an obedient wife—thereby honoring the blessings of many descendants and harmonious family relations across nine clans. How can this not bring joy? The sage established rites to distinguish between yin and yang: boys seven years old must not be carried by their grandmother; girls seven years old must not be held by their grandfather. Those unrelated by blood may not share a carriage with parents, nor sit together at the same banquet with brothers. One does nothing without proper ritual, takes no step without righteousness. Thus, Song Boji perished in a fire because she refused to leave her hall—knowing it would surely become a disaster, yet waiting for her nurse before fleeing, and so was consumed by flames. The Spring and Autumn Annals recorded this as an example of virtue." | ||
| 40 | 鑒誡: | 《魏程曉女典篇》曰：丈夫百行，以功補過，婦人四教，以備為成，婦德●，則仁義廢矣。婦言虧，則辭令慢矣。婦工簡，則織紝荒矣。是以禮有功宮家室之教，詩有牖下蘋藻之奠，然後家道諧允，儀表則見於內，若夫麗色妖容，高才美辭，貌足傾城，言以亂國，此乃蘭形棘心，玉曜瓦質，在邦必危，在家必亡。 |
| The Wei Cheng Xiao Nü Dian pian says: "Among a man's hundred virtues, merit may atone for faults. For women, the four teachings prepare them to become complete. If a woman lacks virtue [text missing], then benevolence and righteousness are abandoned." If a woman's speech is lacking, her words will be careless and disrespectful. If a woman neglects her skills, then weaving and embroidery will fall into disarray. Therefore, the rites include teachings on managing a household and home; the Odes mention offerings of water plants beneath windows—only then does family harmony flourish, with proper conduct evident within. As for those with beautiful faces and alluring appearances, high talent and eloquent words, whose beauty can topple cities and whose speech may disrupt states—they are like fragrant flowers with thorny hearts, jade-like brilliance on clay—such people bring danger to the state and destruction to their families. | ||
| 41 | 鑒誡: | 《晉嵇康家誡》曰：人無志，非人也。但君子用心，有所准行，當量其善者，擬議而後動，若心之所之，則口與心誓，守死無貳，恥躬不逮，期於必濟，若心疲體懈，或牽於外物，或累於內欲，不堪近患，不忍小情，則議於去就，議於去就，則二心交爭，二心交爭，則向所以見役之情勝矣。或有中道而廢，或有未成而敗，以之守則不固，以之攻則怯弱，與之誓則多違，與之謀則善泄，臨樂則肆情，處逸則極意，故雖榮華熠熠，無結秀之勤，終年之勤，無一日之功，斯君子所以歎息也。若夫申胥之長吟，夷叔之全潔，展季之執信，蘇武之守節，可謂固矣。故以無心守之，安而體之，若自然也。乃是守志盛者也。 |
| The Jin Ji Kang Jiajie says: "A person without aspirations is not a true human being." But the gentleman's mind has a standard and direction. He should measure what is good, deliberate carefully before acting. If his heart is set on something, then both mouth and will swear to it, remaining steadfast until death without wavering. He considers it a shame if he fails to live up to his aspirations, hoping for certain success. However, if the mind grows weary and the body slackens, or one is drawn by external things, burdened by inner desires, unable to endure near troubles or resist minor emotions, then doubts about staying or leaving arise. When such doubts emerge, two conflicting thoughts contend within; when these thoughts clash, the very feelings that once enslaved him will prevail. Some may abandon their path halfway, others fail before achieving success. With such a mindset, defense is not firm; attack becomes weak. Oaths made are often broken, plans easily revealed. In joy, one indulges freely; in ease, one gives full rein to desires. Thus, though adorned with fleeting splendor and brilliance, there is no diligence that bears fruit. A year of labor yields no single day's achievement—this is why gentlemen sigh in regret. As for Shen Xu's prolonged lament, the integrity of Yi and Shu, Zhan Ji's steadfast faithfulness, and Su Wu's loyalty in upholding his principles—these can truly be called firm. Therefore, one should guard it without conscious effort, embodying peace as if it were natural. This is the mark of a person with an unshakable will. | ||
| 42 | 鑒誡: | 《吳姚信誡子》曰：古人行善者，非名之務，非人之為，心自甘之，以為己度，嶮易不虧，終始如一，進合神契，退同人道，故神明祐之，眾人尊之，而聲名自顯，榮祿自至，其勢然也。又有內析外同，吐實懷詐，見賢則暫自新，獨居則縱所欲，聞譽則驚自飾，見尤則棄善端，凡失名位，恆多怨人而害善，怨一人則眾人疾之，害一善則眾人怨之，雖欲陷人而進己，不可得也。祗所以自毀耳，顧真偽不可掩，褒貶不可妄，舍偽從實，遺己察人，可以通矣。舍己就人，去否適泰，可以弘矣。貴賤無常，唯人所速，苟善，則疋夫之子，可至王公，苟不善，則王公之子，反為凡庶，可不勉哉。 |
| The Wu Yao Xin Jiezi says: "Ancient people who practiced virtue did so not for fame, nor to please others. Their hearts found joy in it, regarding it as their own path. Whether in danger or ease, they remained unshaken; from beginning to end, they were consistent. Advancing aligned with divine will; retreating conformed to human principles. Thus, the spirits and sages protected them, people revered them, and fame and honor naturally followed—this was the inevitable result of their conduct." There are also those who appear harmonious outwardly but harbor deceit within. They speak truth yet conceal trickery; when they see the virtuous, they temporarily reform themselves, but in solitude indulge their desires. Hearing praise, they are startled and embellish themselves further; facing blame, they abandon goodness. Those who lose reputation or position often blame others and harm virtue. To resent one person causes many to hate them; to damage one good deed incites the resentment of all. Though such people may wish to undermine others for their own advancement, it is impossible. This only leads to self-destruction. Indeed, truth and falsehood cannot be concealed; praise or blame must not be given recklessly. Abandoning falsehood for reality, reflecting on oneself while observing others—this is the path to understanding. Putting aside self-interest and aligning with others, leaving misfortune behind and moving toward peace—thus one can achieve great success. Rank and status are not fixed; they depend on the individual's actions. If one is virtuous, even a commoner's son may rise to become a noble or official. But if one lacks virtue, even the son of a noble may descend into obscurity—how can this not inspire effort? | ||
| 43 | 鑒誡: | 《吳陸景誡盈》曰：富貴天下之至榮，位勢人情之所趍，然古之智士，或山藏林竄，忽而不慕，或功成身退，逝若脫屣者，何哉。蓋居高畏其危，處滿懼其盈，富貴榮勢，本非禍始，而多以凶終者，持之失德，守之背道，道德喪而身隨之矣。是以留侯范蠡，棄貴如遺，叔敖蕭何，不宅美地，此皆知盛衰之分，識倚伏之機，故身全名著，與福始卒，自此以來，重臣貴戚，隆盛之族，莫不離患搆禍，鮮以善終，大者破家，小者滅身，唯金張子弟，世履忠篤，故保貴持寵，祚鍾昆嗣。 |
| The Wu Lu Jing Jieying says: "Wealth and honor are the greatest glory in the world; position and power attract human desires. Yet ancient wise men, some hid in mountains or fled into forests, ignoring such things without envy; others retired after achieving success, departing as if discarding worn-out shoes—why was this so?" It is because those in high positions fear danger, and those who are full dread excess. Wealth, honor, and power themselves are not the beginning of disaster; yet many end in misfortune—this occurs when one holds them without virtue or guards them against the Way. When morality is lost, the body follows into ruin. Therefore, Liu Hou and Fan Li abandoned wealth as if discarding something; Shu Ao and Xiao He did not dwell in beautiful lands. These men understood the distinction between prosperity and decline, recognized the hidden dangers of fortune and misfortune—thus preserving their lives and fame, sharing blessings from beginning to end. Since then, high ministers and noble relatives, families at the height of power, have rarely escaped disaster or misfortune, few ending well; in major cases, they destroyed their families; in minor ones, they lost their own lives. Only the descendants of Jin Zhang remained steadfastly loyal—thus preserving honor and favor, passing blessings to future generations. | ||
| 44 | 鑒誡: | 《蜀諸葛亮誡子》曰：夫君子之行，靜以修身，儉以養德，非澹泊無以明志，非寧靜無以致遠，夫學須靜也。才須學也。非學無以廣才，非志無以成學，慆慢則不能勵精，險躁則不能治性，年與時馳，意與歲去，遂成枯落，悲歎窮慮，將復何及。 |
| The Shu Zhuge Liang Jiezi says: "A gentleman's conduct is cultivated through tranquility to refine the self, and frugality to nurture virtue. Without detachment from worldly desires, one cannot clarify one's aspirations; without peace of mind, one cannot achieve long-term goals. Learning must be grounded in stillness." Talent requires study. Without study, one cannot broaden talent; without aspiration, one cannot complete learning. Sloth and arrogance prevent the sharpening of spirit; recklessness and impatience hinder the cultivation of character. As years race by with time, intentions fade with each passing year—eventually, one becomes dry and withered, lamenting in sorrow and regret. How then can one catch up? | ||
| 45 | 鑒誡: | 《晉李充起居誡》曰：溫良恭儉，仲尼所以為貴，小心翼翼，文王所以稱美，聖德周達無名，斯亦聖中之目也。中人而有斯行，則亦聖人之一隅矣。而末俗謂守慎為拘愆，退慎為怯弱，不遜以為勇，無禮以為達，異乎吾所聞也。 |
| The Jin Li Chong Qiju Jie says: "Warmth, kindness, respect, and frugality—these were why Confucius was esteemed. Careful and cautious conduct—this is what earned King Wen praise. The virtue of sages permeates all things without name; this too is a mark of true sagehood." For an ordinary person to possess such conduct, it would already be one corner of sainthood. Yet in later times, people call caution and restraint as fault-bound; they see retreating with prudence as weakness. They regard arrogance as bravery and rudeness as wisdom—this is different from what I have heard. | ||
| 46 | 鑒誡: | 【誥】《宋顏延之庭誥》曰：若能服溫厚而知穿弊之苦，周明之德也。厭滋旨而識空嗛之急，仁恕之功也。豈與夫比髮膚於草石，方手足於飛走者，同其意哉。罰慎其濫，惠誡其偏，罰濫則無以為罰，惠偏則不如無惠，嫌或疑心，誠亦難分，動容竊斧，束裝盜金，又何足論也。是以前王作典，明慎議獄，而僣濫易意，火含煙而煙妨火，桂懷蠹而蠹殘桂，然火勝則煙滅，蠹壯則桂折，故性明者欲簡，嗜繁者氣昏，與善人居，如入芝蘭之室，久而不知其芳，與之化矣。與不善人居，如入鮑魚之肆，久而不知其臭，與之變矣。唯夫金貞玉粹者，乃能處而不汙其身耳。故曰：丹可滅而不能使無赤，石可毀而不能使無堅，苟丹石之性，必慎浸染之由。 |
| [Edict] The Song Yan Yanzhi Tinggao says: "If one can wear warmth and thickness while knowing the bitterness of poverty, this is the virtue of Zhou Ming." To be weary of rich flavors yet recognize the urgency of hunger and emptiness—this is the merit of benevolence and tolerance. How could this be compared to those who equate skin and hair with grass and stone, or limbs with flying creatures and running beasts—sharing the same meaning? Punishments must be guarded against excess; favors must be warned against partiality. Excessive punishment becomes meaningless as punishment; biased favor is worse than no favor at all. Suspicion and doubt are hard to distinguish—how easily a glance or gesture can suggest theft, how quickly suspicion turns into accusations of stealing gold. What need is there even to discuss such things? Therefore, ancient kings established laws and carefully deliberated on cases of judgment. Yet those who overstep or act recklessly are like fire that produces smoke, which in turn hinders the fire; or a cinnamon tree harboring insects, which then destroy it. When the fire is strong, the smoke vanishes; when the pests grow powerful, the tree breaks. Thus, one with clear nature desires simplicity; those obsessed with complexity lose clarity. Living among the virtuous is like entering a room of orchids and chrysanthemums—after some time, you no longer notice their fragrance, for it has become part of you. Living among the wicked is like entering a shop selling stinking fish—after some time, one no longer notices the foul smell, for it has already transformed you. Only those with the integrity of gold and jade can remain in such an environment without defiling themselves. Therefore it is said: "Crimson may fade, but cannot lose its redness; stone may be shattered, yet remains firm. If the nature of cinnabar and rock is thus, one must surely be cautious about influences that stain or corrupt." | ||
| 47 | 鑒誡: | 【銘】《後漢崔瑗座右銘》曰：無道人之短，無說己之長，施人慎勿念，受施慎勿忘，俗譽不足慕，唯仁為紀綱，隱身而後動，謗議庸何傷，無使名過實，守愚聖所臧，柔弱生之徒，老氏誡剛強，在涅貴不緇，曖曖內含光，硜硜鄙夫介，悠悠故難量，慎言節飲食，知足勝不祥，行之苟有恆，久久自芬芳。 |
| [Inscription] The Later Han Cui Yuan Zuoyou Ming says: "Do not speak of others' faults, nor boast of your own virtues. When you give to others, do not dwell on it; when receiving, never forget. Do not covet worldly praise—only benevolence should be the standard. Hide yourself before acting; what can idle criticism harm? Let your name not exceed reality; preserving simplicity is praised by sages. The weak are born of life itself; Laozi warned against rigidity and strength. In soot, value remains unstained; quietly, inner light shines. Stubborn men with narrow minds—how hard it is to measure them! Speak carefully, regulate food and drink, be contented to overcome misfortune. If you follow this consistently, over time your virtue will blossom." | ||
| 48 | 鑒誡: | 《魏卞蘭座右銘》曰：重階連棟，必濁汝真，金寶滿室，將亂汝神，厚味來殃，艷色危身，求高反墜，務厚更貧，●情塞欲，老氏所珍，周廟之銘，仲尼是遵，審慎汝口，戒無失人，從容順時，和光同塵，無謂冥漠，人不汝聞，無謂幽冥，處獨若群，不為福先，不與禍鄰，守玄執素，無亂大倫，常若臨深，終始惟純。 |
| The Wei Bian Lan Zuoyou Ming says: "High steps and grand halls will surely cloud your true nature. Gold and treasures filling the room will disturb your spirit. Rich flavors bring disaster; alluring beauty endangers life. Seeking height leads to falling; pursuing wealth brings poverty. [Text missing] restrain desires—this is what Laozi values. The inscriptions of Zhou temples, Confucius followed them. Be cautious with words and avoid offending others. Move calmly in harmony with time, blending light with dust. Do not think the unseen world ignores you; do not believe that solitude makes you invisible to others. Do not seek blessings first, nor dwell near misfortune. Uphold mystery and simplicity, never disturbing great principles. Always act as if standing by a deep abyss—throughout life, remain pure." | ||
| 49 | 鑒誡: | 【書】《漢劉向誡子書》曰：汝有厚德，蒙恩甚厚，將何以報，董生有云，弔者在門，賀者在閭，言有憂則恐懼敬事，敬事則必有善功而福至也。又曰：賀者在門，弔者在閭，言受福則驕奢，驕奢則禍至，故弔隨而來，齊頃公之始，藉霸者之餘威，輕侮諸侯，虧跂蹇之容，故被鞌之禍，遁服而亡，所謂賀者在門，弔者在閭也。兵敗師破，人皆弔之，恐懼自新，百姓愛之，諸侯皆歸其所奪邑，所謂弔者在門，賀者在閭。 |
| [Letter] The Han Liu Xiang Jiezi Shu says: "You have received great virtue and deep grace—how shall you repay it? Dong Sheng once said, 'When mourners come to the door, celebrants gather at the gate.' This means that when one is troubled, he must fear and act with reverence; through reverence in action, good deeds will surely follow, bringing blessings." It also says: "When celebrants come to the door, mourners gather at the gate." This means that receiving blessings leads to arrogance and extravagance; arrogance brings disaster. Thus, mourning follows joy. At the beginning of King Qinggong of Qi's reign, he relied on the lingering power of a former hegemon, looked down upon feudal lords, and abandoned respectful humility—hence, the calamity at An came upon him, forcing his retreat and eventual downfall. This is what is meant by "celebrants at the door, mourners at the gate." After his army was defeated and his forces shattered, people mourned for him. Yet fearing failure, he reformed himself; the people loved him, and feudal lords returned to him all the cities they had taken—this is what is meant by "mourners at the door, celebrants at the gate." | ||
| 50 | 鑒誡: | 《後漢張奐誡兄子書》曰：汝曹薄祐，早失賢父，財單藝盡，今適喘息，聞仲祉輕傲耆老，侮狎同年，極口恣意，當崇長幼，以禮自持，閒燉煌有人來，同聲相道，皆稱叔時寬仁，聞之喜而且悲，喜叔時得美稱，悲汝得惡論，經言孔於鄉黨，恂恂如也。恂恂者，恭謙之貌也。經難知，且自以汝資父為師，汝父寧輕鄉里耶，年少多失，改之為貴，蘧伯玉年五十，見四十九年非，但能改之，不可不思吾言，不自克責，反云張甲謗我，李乙悉我，我無是過，爾亦已矣。 |
| The Later Han Zhang Huan Jie Xiongzi Shu says: "You are blessed little, having lost your virtuous father at an early age. With meager wealth and exhausted resources, we now barely survive. I have heard that Zhong Zhi is arrogant toward elders and disrespectful to peers of the same generation, speaking without restraint or self-control. You should honor seniority, and maintain propriety in conduct. Recently, someone from Dunhuang came, and fellow townspeople all praised Uncle Shi for his kindness and tolerance—this news brings both joy and sorrow. I rejoice that Uncle Shi has earned a good reputation, but grieve over your bad character. The Classics say: 'Confucius among his neighbors was always modest and courteous.'" "Xunxun" describes a respectful and humble demeanor. The Classics are hard to understand, but you should take your late father as a teacher. Would he have ever looked down on his neighbors? Youth is prone to mistakes; the most precious thing is reforming oneself. Qu Boyu at fifty years old saw forty-nine years of faults—but what mattered was that he corrected them. You must think carefully about my words. If you do not self-reflect and blame, but instead say Zhang Jia slanders me or Li Yi knows all about me, claiming I have no such fault—then you are already lost. | ||
| 51 | 鑒誡: | 《後漢司馬徽誡子書》曰：聞汝充役，室如懸磬，何以自辨，論德則吾薄，說居則吾貧，勿以薄而志不壯，貧而行不高也。 |
| The Later Han Sima Hui Jiezi Shu says: "I have heard you are burdened with duties, and your home is as poor as a hanging bell. How can you distinguish yourself? If we speak of virtue, mine is shallow; if we discuss wealth, I am poor. Do not let my lack of virtue weaken your aspirations, nor allow poverty to lower your conduct." | ||
| 52 | 鑒誡: | 《後漢馬援誡兄子書》曰：吾欲汝曹聞人過失，如聞父母之名，耳可得聞，而口不可得言也。好論議人長短，妄是非正法，此吾所大惡也。寧死不願聞子孫有此行也。汝曹知吾惡之甚矣。所以復言者，施衿結褵，申父母之誡，欲使汝曹不忘之耳，龍伯高敦厚周慎，口無擇言，謙約節儉，公正有威，吾愛之重之，願汝曹效之，杜季良豪俠好義，憂人之憂，樂人之樂，清濁無所失，父喪致客，數郡畢至，吾愛之重之，不願汝曹效之也。效伯高不得，猶為謹勅之士，所謂刻鵠不成，尚類鶩者也。效季良不得，陷為天下輕薄子，所謂畫虎不成，反類狗也。 |
| The Later Han Ma Yuan Jie Xiongzi Shuo says: "I wish for you to hear of others' faults as one hears the names of one's parents—your ears may receive it, but your mouth must never speak of it." To love discussing others' strengths and weaknesses, to recklessly judge right from wrong—this is what I despise most. I would rather die than see my descendants act in such a way. You must know how deeply I despise this behavior. I repeat this because, like the mother fastening her daughter's robe before marriage, I reiterate my parents' warnings so that you will not forget. Long Bogao was sincere and cautious in all things; his words were always measured, modest, frugal, just, and dignified—I loved and respected him deeply. I wish for you to emulate him. Du Jiliang was a bold 侠 (chivalrous) man who cherished righteousness, shared others' worries and joys equally, and maintained balance between purity and worldly affairs; when his father died, mourners came from several commanderies—this too I loved and respected, but do not wish for you to follow in his footsteps. If you fail to emulate Long Bogao, you will still become a cautious and upright man—this is like carving a goose but failing; the result may not be perfect, yet it resembles a duck. But if you attempt to follow Du Jiliang and fail, you will become a reckless and superficial man—this is like painting a tiger but failing; the result resembles a dog. | ||
| 53 | 鑒誡: | 《後漢崔駰與竇憲書》曰：駰聞交淺而言深者，愚也。在賤而望貴者，惑也。未信而納忠者，謗也。皆所不宜，而或蹈之者，思效其區區憤盈而不能已也。竊見足下，體淳淑之姿，躬高明之量，意美志厲，有尚賢之風，駰幸得充下館，序後陳，是以竭其拳拳，敢進一言。傳曰：生而富者驕，生而貴者傲，生富貴而能不驕傲者，未之有也。 |
| The Later Han Cui Yin Yu Dou Xian Shu says: "Yin has heard that those who speak deeply with shallow acquaintances are fools." Those of low status who long for nobility are deluded. Those not trusted yet offering loyalty will be slandered. All these are inappropriate, and yet some still do them—out of a petty desire for anger and ambition they cannot restrain. I secretly observe you, possessing a pure and graceful nature, with the lofty mind of a great man. Your intentions are noble, your aspirations resolute; you embody the virtue of honoring talent. Yin is fortunate to serve in your humble hall, standing among those who follow behind. Therefore, I offer my earnest words, daring to present one piece of advice. The Records say: "Those born into wealth are arrogant; those born noble are proud. To be born wealthy and noble yet remain neither arrogant nor proud—such a person has never existed." | ||
| 54 | 鑒誡: | 《魏王脩誡子書》曰：自汝行之後，恨恨不樂，何者，我實老矣。所恃汝等也。皆不在目前，意遑遑也。人之居世，忽去便過，日月可愛也。故禹不愛尺璧，而愛寸陰，時過不可還，若年大，不可少也。欲汝早之，未必讀書，并學作人，欲令見舉動之宜，觀高人遠節，志在善人，左右不可不慎，善否之要，在此際也。行止與人，務在饒之，言思乃出，行詳乃動，皆用情實，道理違，斯敗矣。父欲令子善，唯不能煞身，其餘無惜也。 |
| The Wei Wang Xiu Jiezi Shu says: "Since you left, I have been filled with regret and sorrow. Why? Because I am truly old now." I rely on you all. You are not here before me, and my heart is restless. Life in this world passes quickly; days and months fly by so swiftly. How precious they are! Therefore, Yu did not cherish a jade disc of a foot in diameter but valued every moment. Time lost cannot return; once youth passes, it cannot be regained. I wish for you to act early, not merely read books but also learn how to be a person. I want you to see what is proper in conduct and observe the lofty virtues of great men. Set your aspirations on virtuous people; choose those around you with utmost care—for whether you become good or bad depends entirely on this moment. In your words and actions with others, always be generous. Speak only after careful thought; act only after thorough consideration. Use sincerity in all things—when this is violated by reason or principle, failure will follow. A father wishes for his son to be good; the only thing he cannot sacrifice is his own life—but everything else, he would not hesitate to give. | ||
| 55 | 鑒誡: | 《晉羊祜誡子書》曰：吾少受先君之教，能言之年，便召以典文，年九歲，便誨以詩書，然尚猶無鄉人之稱，無清異之名，今之職位，謬恩之加耳，非吾力所能致也。吾不如先君遠矣。汝等復不如吾，諮度弘偉，恐汝兄弟未之能也。奇異獨達，察汝等將無分也。恭為德首，慎為行基，願汝等言則忠信，行則篤敬，無口許人以財，無傳不經之談，無聽毀譽之語，聞人之過，耳可得受，口不得宣，思而後動，若言行無信，身受大謗，自入刑論，豈復惜汝，恥及祖考，思乃父言，纂乃父教，各諷誦之。 |
| The Jin Yang Hu Jiezi Shu says: "From my youth, I received instruction from my late father. Even when I could speak, he taught me classical texts; at nine years old, he instructed me in the Odes and Books. Yet still, there was no praise from neighbors or a reputation for purity and distinction. My current position is due to undeserved grace—this is not something achieved by my own efforts." I am far inferior to my late father. You are even less than I. To deliberate and plan grandly—I fear your brothers cannot do this either. To be uniquely insightful and perceptive—this, too, you may not possess. Respect is the foundation of virtue; caution is the base of conduct. I hope you speak with loyalty and trust, act with sincerity and reverence. Do not promise wealth to others with your mouth; do not spread idle talk. Do not listen to words of praise or defamation. When hearing of others' faults, your ears may receive them, but your mouth must remain silent. Think before acting. If your words and deeds lack credibility, you will suffer great disgrace and face punishment—how could I then regret it? Shame would reach our ancestors. Reflect on my father's words, follow his teachings, and recite these admonitions to yourselves. | ||
| 56 | 鑒誡: | 《晉殷裒書》曰：大道也者，易尋而難窮，易知而難行也。故京房之徒，考步吉凶之變，而不能自見其禍，更為姚平所誡，此道之難知也。省爾之才，不及於房，而吾之言過於平矣。昔弗父何三命滋恭，晏平仲久而敬之，曾顏之徒，有若無，實若虛也。況爾析薪之智，欲彈射世俗，身為謗先，怨禍並集，使吾懷朝父之憂，為范武子所嘆，亦非汝之美也。若朝益暮習，先人後己，恂恂如也。則吾聞音而識其曲，食旨而知其甘，永終吾餘年矣。復何恨哉。古人有言，思不出其位，爾其念之，爾其念之。 |
| The Jin Yin Pouchu Shu says: "The Great Way is easy to seek but hard to exhaust, simple to understand yet difficult to practice." Thus, followers of Jing Fang studied the changes between fortune and misfortune yet could not foresee their own calamity; they were later warned by Yao Ping—this is how difficult it is to truly understand the Way. Reflect on your talent—it does not match Jing Fang's, yet my words surpass Yao Ping's. In the past, Fu Fu He remained respectful despite three commands; Yan Pingzhong honored virtue for a long time. Disciples of Zeng and Yan—though possessing much, they appeared as if nothing; though full, they seemed empty. How much more so for you, with your limited wisdom like splitting firewood, to criticize the world and become a target of blame—misfortune and resentment will gather together. This causes me sorrow as Chao Fu's father once felt, lamented by Fan Wuzi—it is not a virtue for you. If in the morning you increase your learning and in the evening practice it diligently, placing others before yourself, then you will be modest and respectful. Then I shall hear a tune and recognize its melody, taste delicacies and know their sweetness—thus spending the rest of my years in peace. What more regrets could there be? The ancients said: "Thoughts must not exceed one's station." Remember this, remember it well. | ||
| 57 | 鑒誡: | 《宋陶潛誡子書》曰：少來好書，偶愛閑靜，開卷有得，便欣然忘食，見樹木交蔭，時鳥變聲，亦復歡爾有喜，嘗言五六月中，北窗下臥，遇涼風暫至，自謂是犧皇上人，汝等雖不同生，當思四海皆兄弟之義，鮑叔敬仲，分財無恡情，歸生伍舉，班荊道舊，遂能以敗為成，因喪立功，他人尚爾，況共父之人哉。 |
| The Song Tao Qian Jiezi Shu says: "Since youth, I have loved books and occasionally cherished quietude. Whenever opening a scroll and gaining insight, I would joyfully forget to eat. Seeing trees interwoven in shade, hearing birds change their songs with the seasons, I also felt happiness and delight. I once said that during the fifth or sixth month, lying beneath the northern window, when a cool breeze briefly arrived, I considered myself an immortal of the Xiwang era. Though you were not born together, you should think of the meaning that all under heaven are brothers. Bao Shu respected Zhong and shared wealth without stinginess; Guisheng Wuju met again with clasped hands to recall old times, thus turning failure into success and establishing merit from loss. Others could still do this—how much more so for those who share a father?" | ||
| 58 | 鑒誡: | 《梁簡文帝誡當陽公書》曰：汝年時尚幼，所闕者學，可久可大，其唯學歟，所以孔丘言，吾嘗終日不食，終夜不寢，以思無益，不如學也。若使牆面而立，沐猴而冠，吾所不取，立身之道，與文章異，立身先須謹重，文章且須放蕩。 |
| The Liang Jianwen Di Jiedangyang Gong Shu says: "You are still young, and what you lack is learning. What can endure and grow over time? Learning alone, perhaps. Therefore Confucius said, 'I once went an entire day without eating, a whole night without sleeping, thinking deeply—but it was of no benefit; better to study.'" If one stands like a wall, or is merely a crowned macaque, I would not accept it. The way to establish oneself differs from writing essays. To cultivate character, one must first be cautious and serious; but for writing, one may allow freedom and boldness. | ||
| 59 | 鑒誡: | 《梁孝元帝與學生書》曰：吾聞斲玉為器，諭乎知道，惟山出泉，譬乎從學，是以執射執御，雖聖猶然，為弓為箕，不無以矣。抑又聞曰：漢人流麥，晉人聚螢，安有挾冊讀書，不覺風雨以至，朗月章奏，不知爝火為微，所以然者，良有以夫，可久可大，莫過乎學，求之於己，道在則尊。 |
| The Liang Xiaoyuan Di Yu Xuesheng Shu says: "I have heard that carving jade into vessels is an analogy for understanding the Way. Just as a mountain produces springs, it symbolizes learning. Therefore, even in holding bow or chariot reins—though one may be sage-like, this remains true. To make bows and winnowing baskets—how could there not be reasons?" I have also heard it said: "The Han people sowed wheat; the Jin people gathered fireflies." How could one hold a book and read so intently that they are unaware of wind and rain, or under bright moonlight present memorials without noticing even the faintest torchlight? The reason for this is clear—there must be cause. What can endure and flourish more than learning? To seek it within oneself, when the Way exists, one naturally respects it. | ||
| 60 | 鑒誡: | 《梁徐勉與大息山松書》曰：家世清廉，故常居貧素，至於產業之事，所未嘗言，中年聊於東田，欲穿池種樹，少寄情賞，又以郊際閑曠，終可為宅，儻獲懸車致仕，實欲歌笑於斯，經營歷年，粗已成立，桃李茂密，桐竹成陰，塍陌交通，渠畎相屬，茅樓迥榭，頗有臨眺之美，孤岑藂薄，不無糾紛之興，雖云人外，城●密邇，凡為人長，殊復不易，當使中外諧緝，人無閒言，先物後己，然後可貴，老生云，後其身而身先，若能爾者，更招巨利，汝當勉勖，見賢思齊，不宜忽略以棄日也。非徒棄日，乃是棄身，身名美惡，豈不大哉。 |
| The Liang Xu Mian Yu Daxi Shansong Shu says: "My family has been upright and clean, hence we have often lived in poverty. Regarding matters of property, I never spoke of them. In my middle years, I briefly acquired land to the east, intending to dig a pond and plant trees, slightly indulging my love for scenery. Also because this area is quiet and open, it could eventually become a residence. If one day I retire from office, I truly wish to find joy here. After many years of planning, it has roughly taken shape: peaches and plums grow thickly; paulownia trees and bamboo provide shade. Fields intersect with paths, canals connect with ditches. Thatched pavilions and distant terraces offer fine views for looking out. Isolated hills and clusters of grasses are not without charm. Though it may seem remote from the world, the city is nearby. To be a leader in any position is no easy task; one must ensure harmony within and outside the household so that people have no idle words. Place others before oneself, then one can truly be valued. An old saying goes: 'Whoever puts himself last shall come first.' If you can do this, great benefits will follow. You should strive diligently, emulate the virtuous, and not neglect time." It is not merely wasting days but also abandoning oneself. Whether one's reputation is good or bad—how great a matter this is! | ||
| 61 | 鑒誡: | 《梁范縝與王僕射書》曰：君侯匡輔聖朝，中夏無虞，既盡美矣。又盡善矣。唐堯非不隆也。門有謗木，虞舜非不盛也。庭懸諫鼓，周公之才也。樂聞譏諫，故明君賢宰，不憚諤諤之言，布衣窮賤之人，咸得獻其狂●，先王所以有而勿亡，得而勿失，功傳不朽，名至今者，用此道也。 |
| The Liang Fan Zhen Yu Wang Puye Shu says: "Your Lordship supports and assists the holy dynasty, ensuring peace in Central China—this is already most admirable." And it is also perfect. Tang Yao was not lacking in greatness. He placed a wooden post at the gate for people to criticize, and Yu Shun was no less illustrious. He hung a drum in the court for remonstrance—this was the virtue of Duke Zhou. To take pleasure in hearing criticism, therefore wise rulers and virtuous ministers did not fear blunt advice. Even commoners of low status could offer their bold suggestions. Thus the ancient kings preserved what they had without losing it, retained what was gained without letting it slip away—hence their achievements were immortalized, and their names endure to this day, all because of this principle. | ||
| 62 | 鑒誡: | 【論】《魏王粲安身論》曰：蓋崇德莫盛乎安身，安身莫大乎存政，存政莫重乎無私，無私莫深乎寡欲，是以君子安其身而後動，易其心而後語，定其交而後行，然則動者，吉凶之端也。語者，榮辱之主也。求者，利病之幾也。行者，安危之決也。故君子不妄動也。必適於道，不徒語也。必經於理，不苟求也。必造於義，不虛行也。必由於正，夫然用能免或擊之凶，厚自天之祐，故身不安則殆，言不順則悖，交不審則惑，行不篤則危，四者存乎中，則患憂接乎外矣。憂患之接，必生於自私，而興於有欲，自私者，不能成其私，有欲者，不能濟其欲，理之至也。 |
| [Discussion] The Wei Wang Can Anshen Lun says: "Indeed, the highest virtue is to preserve one's life; preserving one's life depends most on maintaining governance. Maintaining governance relies most heavily on impartiality; and impartiality is best achieved through few desires. Therefore, a gentleman first ensures his own safety before acting, clarifies his mind before speaking, establishes trustworthy relationships before proceeding. Thus, action marks the beginning of fortune or misfortune." Speech is the master of honor and disgrace. Desire is the key to profit or illness. Action determines safety or danger. Therefore, a gentleman does not act recklessly. He must align with the Way; he does not speak in vain. His actions must follow reason; he never seeks things recklessly. He must act in accordance with righteousness, and never walk without purpose. He must proceed through uprightness. Only then can he avoid misfortune from sudden attacks and receive Heaven's protection. Therefore, if one's body is not at peace, danger follows; if words are not proper, confusion arises; if friendships are not carefully considered, doubt emerges; if actions lack sincerity, peril results. If these four matters exist within the heart, then worries and troubles will come from outside. Troubles and worries arise inevitably from selfishness, and grow out of desire. The selfish cannot achieve their own interests; the desirous cannot fulfill their wishes—this is the ultimate truth. | ||
| 63 | 鑒誡: | 《晉袁宏去伐論》曰：夫君者，必量才任以授官，參善惡以毀譽，課功過以賞罰者也。苟伐其善，必忘其惡，於是怨責之情，必存乎心，希望之氣，必形乎色，此矜伐之士，自賢之人，所以為薄，而先王甚惡之者也。君子則不然，勞而不伐，施而不德，致恭以存其位，下人不隱其功，處不避汙，官不辭卑，唯懼不任，唯患弗能，故力有餘而智不屈，遠咎悔而行成名立也。 |
| The Jin Yuan Hong Qu Fa Lun says: "A ruler must measure talent and assign offices accordingly, consider good and evil to determine praise or blame, and assess merit and faults to administer rewards or punishments." If one boasts of his virtues, he will surely forget his faults. Thus feelings of resentment and blame must arise in the heart; expectations and desires must show on the face. This is why those who boast and consider themselves virtuous are regarded as shallow, and were greatly despised by ancient kings. A gentleman is not like this. He labors without boasting, gives without seeking merit. With humility he maintains his position; even when serving others, he does not hide his achievements. He accepts lowly positions and humble offices without complaint, fearing only that he may be unfit for the task, worrying only about lacking ability. Thus, with strength to spare and wisdom unbroken, he avoids blame and regret, achieving a reputation and establishing success. |
URN: ctp:yiwen-leiju/23