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人心莫不有理道，至乎用之則異矣。或用乎己，或用乎人；用乎己者謂之務本，用乎人者謂之近末。君子之理也，先務其本，故德建而怨寡；小人之理也，先近其末，故功廢而讎多。孔子之制《春秋》也，詳內而略外，急己而寬人，故於魯也，小惡必書；於眾國也，大惡始筆。夫見人而不自見者謂之矇，聞人而不自聞者謂之聵，慮人而不自慮者謂之瞀。故明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮。此三者、舉之甚輕，行之甚邇，而莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠。故德彌高而基彌固，勝彌眾而愛彌廣。《》曰：「」其斯之謂歟！ |
| | Human hearts all have reason and principle, but when it comes to their application, they differ. Some apply them to themselves, while others apply them to other people; Those who apply them to themselves are said to focus on the root, whereas those who apply them to others are said to pursue the branches. The principle of a gentleman is first to focus on the root; therefore, virtue is established and grievances are few; The principle of a petty person is first to pursue the branches; therefore, achievements are abandoned and enemies multiply. When Confucius compiled the Chunqiu, he detailed internal matters while omitting external ones, emphasized self-discipline while being lenient toward others. Therefore, regarding Lu, even minor evils were recorded; Regarding other states, only great evils were written down. A person who sees others but does not see himself is called měng; one who hears others but does not hear himself is called tuǎn; and one who considers others but does not consider himself is called máo. Therefore, no clarity surpasses self-awareness, no acuteness surpasses self-hearing, and no wisdom surpasses self-consideration. These three principles are very light to raise and close at hand to practice, yet nobody knows them. Therefore, the wise take up matters that are very light and use them to bear the weight of the world; they travel along paths that are very near and thereby reach the farthest reaches of the world. Therefore, virtue becomes ever higher while its foundation becomes ever more solid; victories become ever greater and love spreads ever wider. The Yijing says: "Fufu is auspicious." There are no illnesses in going out or coming in. Friends come without blame." Is this not what is meant!
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君子之於己也，無事而不懼焉；我之有善，懼人之未吾好也；我之有不善，懼人之未吾惡也。見人之善，懼我之不能脩也；見人之不善，懼我之必若彼也。故其嚮道，止則隅坐，行則驂乘；上懸乎冠緌，下繫乎帶珮。晝也與之遊，夜也與之息。此《盤銘》之謂「日新」，《》曰：「日新之謂盛德。」孔子曰：「弟子勉之，汝毋自舍，人猶舍汝，況自舍乎？人違汝其遠矣。」故君子不恤年之將衰，而憂志之有倦；不寢道焉，不宿義矣。 |
| | A gentleman, regarding himself, has no matter in which he does not feel fear; If I have virtue, I fear that others do not yet love me; If I have vice, I fear that people have not yet come to hate me. When I see the virtue of others, I fear my own inability to cultivate it; When I see vice in others, I fear that I will surely become like them. Therefore, when they face the Way, if staying still, they sit at a corner; if traveling, they ride as an attendant horse; Above, their hats are suspended with tassels; below, their sashes and pendants are tied. By day they travel with it, and by night they rest with it. This is what the Panming means by "daily renewal," and as the Yijing says: "Daily renewal is called great virtue." Confucius said: "Disciples, strive diligently. Do not abandon yourselves; others will still abandon you, let alone if you abandon yourselves?" People who go against you are already far away." Therefore, a gentleman does not worry about the decline of his years but is concerned about weariness in his aspirations; He does not sleep on the Way, nor does he delay righteousness.
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夫行異乎言，言之錯也，無周於智。言異乎行，行之錯也，有傷於仁。是故君子務以行前言也。人之過、在於哀死，而不在於愛生；在於悔往，而不在於懷來。喜語乎已然，好爭乎遂事，墮於今日，而懈於後旬。如斯以及於老，故野人之事，不勝其悔；君子之悔，不勝其事。孔子謂子張曰：「師，吾欲聞彼將以改此也；聞彼而不改此，雖聞何益？」故《》舉穆公之誓，善變也。《春秋》書衛北宮括伐秦，善攝也。夫珠之含礫，瑾之挾瑕，斯其性與良工為之以純其性，若夫素然，故觀二物之既純，而知仁德之可粹也。優者取多焉，劣者取少焉，在人而已，孰禁我哉？乘扁舟而濟者，其身也安；粹大道而動者，其業也美；故《》曰：「」先民有言：明出乎幽，著生乎微。故宋井之霜，以基昇正之寒；黃蘆之萌，以兆大中之暑；事亦如之。故君子修德，始乎笄丱，終乎鮐背，創乎夷原，成乎喬嶽。《》曰：「」積小致大之謂也。 |
| | Actions that differ from words are errors in speech and do not encompass wisdom. Words that differ from actions are errors in conduct and cause harm to benevolence. Therefore, a gentleman always strives to put action before words. A person's fault lies in grieving over death, not in loving life; It lies in regretting the past, not in cherishing what is yet to come. They rejoice in what has already happened, love to argue over completed matters, fall behind today, and become lax in the days that follow. If one continues like this until old age, then even a common person's affairs will be overwhelmed by regret; The regrets of a gentleman are not matched by his deeds. Confucius said to Zizhang: "Teacher, I wish to hear about that so as to correct this; To hear of that but not correct this, even hearing is of no benefit?" Therefore, the Shang cited Duke Mu's oath as an example of virtue through change. The Chunqiu recorded Wei Beigong Kuo attacking Qin, which was praised for its ability to manage affairs properly. A pearl containing gravel, and jin holding flaws—this is their nature. A skilled craftsman refines them to purify their essence; thus they become pure as white silk. Therefore, observing these two objects once purified, one understands that benevolence and virtue can also be refined to perfection. Those who are superior take much, while those who are inferior take little; it depends entirely on the person—how can anyone forbid me? One who crosses in a narrow boat finds his body safe; One who acts with pure understanding of the great Way finds his career beautiful; Therefore, the Shijing says: "Carve and polish its patterns, gold and jade in appearance. Diligently our king, he establishes order throughout the four quarters." The ancients said: Clarity arises from obscurity, and prominence emerges from subtlety. Therefore, the frost in Song well, based on the cold that rises to correctness; the sprout of Huanglu grass foretells the heat of great centrality; Matters are also like this. Therefore, a gentleman cultivates virtue, beginning in childhood and ending in old age; he starts on level plains and completes it on lofty mountains. The Yijing says: "Sheng is auspicious." Use it to see the great man, without worry. A southern expedition brings good fortune." This refers to accumulating small things to achieve greatness.
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小人朝為而夕求其成，坐施而立望其反，行一日之善，而求終身之譽，譽不至，則曰：「善無益矣」。遂疑聖人之言，背先王之教；存其舊術，順其常好，是以身辱名賤而不免為人役也。孔子曰：「小人何以壽為？一日之不能善矣，久惡，惡之甚也。」蓋人有大惑而不能自知者，舍有而思無也，舍易而求難也。身之與家、我之有也，治之誠易，而不肯為也；人之與國、我所無也；治之誠難，而願之也。雖曰：「吾有術，吾有術。」誰信之歟？故懷疾者人不使為醫，行穢者人不使畫法，以無驗也。子思曰：「能勝其心，於勝人乎何有？不能勝其心，如勝人何？」故一尺之錦，足以見其巧；一仞之身，足以見其治；是以君子慎其寡也。 |
| | A petty person does something in the morning and expects it to be accomplished by evening, bestows a favor while sitting and immediately hopes for its return upon standing. They perform one day of virtue yet seek lifelong praise; when the praise does not come, they say: "Virtue is of no benefit." Thus they doubt the words of sages and abandon the teachings of former kings; They cling to their old methods, follow their usual preferences, and thus suffer disgrace, low reputation, and cannot escape being servants to others. Confucius said: "What use is longevity for a petty person?" Even one day of failing to be virtuous accumulates into prolonged wickedness, which becomes extreme evil." There are people who suffer great confusion yet cannot recognize it themselves: they abandon what is present to seek what does not exist, and forsake the easy in pursuit of the difficult. One's body and family are possessions of oneself; governing them is indeed easy, yet one refuses to do so; Other people and states belong not to me; Governing them is indeed difficult, yet one desires it. Although they say: "I have a method, I have a method." Who would believe them? Therefore, those who suffer from illness are not entrusted with being physicians, and those whose conduct is foul are not allowed to establish laws, because their actions have no proven effectiveness. Zisi said: "If one can overcome his own mind, what difficulty would there be in overcoming others?" If one cannot overcome his own mind, how can he overcome others?" Therefore, a piece of brocade just one chi long is sufficient to reveal its artistry; a person's conduct over the span of one ren is enough to show his governance; Therefore, a gentleman exercises caution even in small matters.
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道之於人也，其簡且易耳。其修之也，非若採金攻玉之涉歷艱難也，非若求盈司利之競逐囂煩也。不要而遘，不徵而盛，四時嘿而成，不言而信，德配乎天地，功侔乎四時，名參乎日月，此虞舜、大禹之所以由匹夫登帝位，解布衣、被文采者也。故古語曰：「至德之貴，何往不遂？至德之榮，何往不成？」後之君子，雖不及行，亦將至之云耳。琴瑟鳴，不為無聽而失其調；仁義行，不為無人而滅其道。故絃絕而宮商亡，身死而仁義廢。曾子曰：「士任重而道遠，仁以為己任，不亦重乎？死而後已，不亦遠乎？」夫路不險，則無以知馬之良；任不重，則無以知人之德。君子自強其所重以取福，小人日安其所輕以取禍。 |
| | The Way for people is simple and easy indeed. Its cultivation does not resemble the toil of mining gold or carving jade, nor is it like the noisy and frantic pursuit of profit and gain. It does not require seeking and yet it comes, does not need to be summoned and yet it thrives. The four seasons silently complete their course; without words, trust is established. Virtue matches heaven and earth, achievements rival the four seasons, and fame rivals the sun and moon—this was how Yu Shun and Dayu ascended from commoners to imperial positions, shedding plain clothes for embroidered robes. Therefore, the old saying goes: "The highest virtue is most precious—where can it not succeed?" "The glory of supreme virtue—where can it not achieve success?" Later gentlemen, though they may not yet attain such conduct, will at least strive toward it. The zither and se sound forth—not because there is no one to listen do they lose their harmony; Benevolence and righteousness are practiced—not because there are none to recognize them do they vanish from the Way. Therefore, when the strings break, the tones of gong and shang perish; when a person dies, benevolence and righteousness may be abandoned. Zengzi said: "A scholar bears great responsibilities and follows a distant path; to take benevolence as one's own responsibility, is this not heavy?" To continue until death, is this not far?" If the road were not difficult, one could not know the excellence of a horse; If the burden were not heavy, one could not discern a person's virtue. A gentleman strengthens himself in what is important to gain blessings, whereas a petty person daily rests in what is trivial and thereby invites misfortune.
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或曰：「斯道豈信哉？」曰：「何為其不信也？世之治也，行善者獲福，為惡者得禍；及其亂也，行善者不獲福，為惡者不得禍，變數也。知者不以變數疑常道，故循福之所自來，防禍之所由至也。遇不遇，非我也，其時也。」夫施吉報凶謂之命，施凶報吉謂之幸，守其所志而已矣。《》曰：「」然行善而不獲福猶多，為惡而不得禍猶少，總夫二者，豈可舍多而從少也。曾子曰：「人而好善，福雖未至，禍其遠矣；人而不好善，禍雖未至，福其遠矣。」故《》曰：「習習谷風，惟山崔巍，何木不死？何草不萎？」言盛陽布德之月，草木猶有枯落而與時謬者，況人事之應報乎！故以歲之有凶穰而荒其稼穡者，非良農也；以利之有盈縮而棄其資貨者，非良賈也；以行之有禍福而改其善道者，非良士也。《》云：「顒顒卬卬，如珪如璋，令聞令望。愷悌君子，四方為綱。」舉珪璋以喻其德，貴不變也。 |
| | Some may say: "Is this Way truly reliable?" It is asked: "Why should it not be trusted?" When the world is well governed, those who do good receive blessings, and those who commit evil suffer misfortune; When the world falls into disorder, those who do good may not receive blessings, and those who commit evils may not suffer misfortune—this is a matter of changing circumstances. The wise do not doubt the constant Way because of changing circumstances; therefore, they follow what brings blessings and guard against what leads to misfortune. Meeting opportunity or not meeting it is not within my control—it depends on the time." To bestow good but receive ill fortune is called fate; to bestow ill but receive good fortune is called luck. One can only remain steadfast in one's aspirations. The Yijing says: "A gentleman dedicates his life to fulfilling his aspirations." Indeed, there are still many who perform good deeds yet do not receive blessings, while those who commit evils and escape misfortune remain few. Considering both together, how could one abandon the majority for the minority? Zengzi said: "A person who loves virtue—though blessings may not yet arrive, misfortune is already far away; A person who does not love virtue—even though misfortune may not yet come, blessings are already far away." Therefore, the Shijing says: "The gentle wind of the valley blows on; only the lofty mountain remains majestic. What tree does not wither? What grass does not wilt?" It means that even in the month when the vigorous yang spreads virtue, there are still withered and fallen plants that contradict the season; how much more so for human affairs and their karmic responses! Therefore, one who neglects farming because of a year's poor or abundant harvest is not a good farmer; one who abandons his wealth due to fluctuations in profit is not a capable merchant; one who changes the path of virtue because of misfortune or blessings is not a virtuous person. The Shijing says: "With dignified bearing, like jades of the gui and zhang types, noble reputation and illustrious fame." Kind and magnanimous gentlemen become the guiding principles for all directions." Jugui zhang is used as a metaphor for virtue, signifying that it remains noble and unchanging.
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