Han Shi Wai Zhuan (韓詩外傳)

曾子仕於莒，得粟三秉。方是之時，曾子重其祿而輕其身。親沒之後，齊迎以相，楚迎以令尹，晉迎以上卿。方是之提，曾子重其身而輕其祿。懷其寶而迷其國，不口與語仁。窘其身而約其親，不可與語孝。任重道遠者，不擇地而息。家貧親老者，不擇官而仕。故君子橋褐趨時，當務為急。傳云：不逢時而仕，任事而敦其慮，為之使而不入其謀，貧焉故也。《詩》曰：“夙夜在公，寔命不同。”

When Zengzi held office in Ju, he received three bing of grain. At that time Zengzi valued salary and made light of his own person. After his parents died, Qi invited him to be chancellor, Chu invited him to be chief minister, and Jin invited him to be senior minister. At that time (the original has 'ti', to be read as 'shi', time) Zengzi valued his own person and made light of salary. One who hides a treasure in his bosom while leaving the state in confusion cannot be spoken to about benevolence. One who lets his own person suffer hardship while restraining his kin cannot be spoken to about filial piety. One who bears a heavy load over a long road does not choose a place to rest. One whose family is poor and parents are old does not choose an office before taking one. So a gentleman in coarse clothes chases the times, and the affairs before him are most urgent. The tradition records: to take office when one does not meet the time, to take on an affair with deepened thought, and to be employed without taking part in planning is because of poverty. The Book of Songs says: "From early morning to night I serve the public; this fate is truly different."

傳曰：夫《行露》之人許嫁矣，然而未往也。見一物不具，一禮不備，守節貞理，守死不往。君子以為得婦道之宜，故舉而傳之，揚而歌之，以絕無道之求，防汙道之行乎？《詩》曰：“雖速我訟，亦不爾從。”

The tradition records: the woman in the poem Xing Lu had already been promised in marriage, but had not yet gone. She saw that one utensil was incomplete and one rite was not complete, so she held to her integrity and kept to what was right, and kept to death without going. The gentleman thought she had obtained what was fitting for a wife, so he cited her, recounted her, proclaimed and sang about her, in order to cut off improper demands and prevent the practice of corrupt ways. The Book of Songs says: "Even if you press me with a lawsuit, I will not follow you."

孔子南遊適楚，至於阿谷之隧，有處子偑璜而浣者。孔子曰：“彼婦人其可與言矣乎？”抽觴以授子貢，曰：“善為之辭，以觀其語。”子貢曰：“吾北鄙之人也，將南之楚。逢天之暑，思心潭潭，顧乞一飮，以表我心。”婦人對曰：“阿谷之隧，隱曲之汜，其水載清載濁，流而趨海，欲飮則飮，何問於婢子！”受子貢觴，迎流而挹之，奐然而溢之，從流而挹之，奐然而覺得之，坐置之沙上。曰：“禮固不親授。”子貢以告。孔子曰：“丘知之矣。”抽琴去其軫，以授子貢曰：“善為之辭，以觀其語。”子貢曰：“向子之言，穆如清風，不悖我語，和暢我心。於此有琴而無軫，願借子以調其音。”女人對曰：“吾野鄙之人也，僻陋而無心，五音不知，安能調琴？”子貢以告。孔子曰：“丘知之矣。”抽絺五兩以授子貢，曰：“善為之辭，以觀其語。”子貢曰：“吾北鄙之人也，將南之楚。於此有絺紘（右上加乂）五兩，吾不敢以當子身，敢置之水浦。”婦人對曰：“行客之人，嗟然永久，分其資財，棄之野鄙。吾年甚少，何敢受子？子不早去，今竊有狂夫守之者矣。”《詩》曰：“南有喬木，不可休思，漢有遊女，不可求思。“此之謂也。”

Confucius traveled south to Chu, and reached the tunnel at Agu, where a young woman wearing a jade huang pendant was washing clothes. Confucius said: "May that woman be spoken to?" He took out a wine cup and handed it to Zigong, saying: "Choose your words well, to observe her speech." Zigong said: "I am a man from the northern borderlands, about to go south to Chu. It happens to be hot, my mind is heavy, and I hope to beg a sip of drink to show my heart." The woman replied: "The tunnel at Agu, a bend by the water; its water is sometimes clear and sometimes muddy, and it flows toward the sea. If you wish to drink, drink; why ask a maidservant!" She took Zigong's cup and dipped it facing the current, so that it was full to overflowing; she dipped it with the current, and felt she had got it, then sat and set it on the sand. She said: "By ritual, I do not hand it over myself." Zigong told Confucius. Confucius said: "I understand." He took out a zither, removed the tuning pegs and handed it to Zigong, saying: "Choose your words well, to observe her speech." Zigong said: "Your words just now were gentle like a clear breeze, did not go against my words, and made my heart harmonious. Here is a zither without pegs, and I would like to borrow you to tune its sound." The woman replied: "I am a rustic of the countryside, remote and crude without much thought, and I do not know the five notes; how could I tune a zither?" Zigong told Confucius. Confucius said: "I understand." He took out five liang of fine kudzu cloth and handed it to Zigong, saying: "Choose your words well, to observe her speech." Zigong said: "I am a man from the northern borderlands, about to go south to Chu. Here is fine kudzu cloth, five liang; I dare not use it to present to you in person, but dare to leave it by the water." The woman replied: "A traveling guest sighs and stays too long, dividing out his goods and throwing them away in the countryside. I am very young; how dare I accept from you? If you do not leave early, a madman now will be guarding me in private." The Book of Songs says: "In the south there is a tall tree, but one cannot rest beneath it; on the Han there is a woman traveling, but she cannot be sought." This is what is meant.

哀公問孔子曰：“有智者壽乎？”孔子曰：“然。人有三死而非命也者，自取之也。居處不理，飲食不節，佚勞過度者，病共人殺之。居下而好乾上，嗜慾無厭，求索不止者，刑共殺之。少以敵眾，弱以侮強，忿不量力者，兵共殺之。故有三死而非命者，自取之也。“《詩》曰：“人而無儀，不死何為。”

Duke Ai asked Confucius: "Do the wise live long?" Confucius said: "Yes. There are three kinds of death that are not fate but are brought on by oneself. Those who do not regulate their living, who are not moderate in eating and drinking, who are overindulgent in ease and toil, are killed together by illness. Those who in a low position like to offend against their superiors, whose desires are never satisfied and whose demands never stop, are killed together by punishment. Those who set the few against the many, the weak to insult the strong, and who are angry without estimating their strength, are killed together by arms. So there are three kinds of death that are not fate but are brought on by oneself." The Book of Songs says: "A man without dignity, what is he doing if he does not die?"

傳曰：在天者莫明乎日月，在地者莫明於水火，在人者莫明乎禮義。故日月不高則所照不遠，水火不積則光炎不博，禮義不加乎國家則功名不白。故人之命在天，國家命在禮，君人者降禮尊賢而王，重法愛民而霸，好利多詐而危，權謀傾覆而亡，《詩》曰：人而無禮，胡不遄死。

The tradition records: In Heaven nothing is brighter than the sun and moon, on earth nothing is brighter than water and fire, and among people nothing is brighter than ritual and righteousness. So if the sun and moon are not high, what they illuminate is not far; if water and fire do not accumulate, their light and flame are not broad; if ritual and righteousness are not applied to the state, achievement and fame are not made clear. So a person's fate lies in Heaven, and a state's fate lies in ritual. A ruler who lowers himself, honors ritual and honors the worthy becomes king; one who values law and loves the people becomes hegemon; one who loves profit and is much given to deceit is in danger; one who overturns by scheming perishes. The Book of Songs says: "A man without ritual, why does he not die quickly?"

君子有辯善之度，以治氣養性，則身後彭祖。修身自強則名配堯禹。宜於時則達，厄於窮則處，信禮者也。凡用心之術，由禮則理達，不由禮則悖亂。飲食衣服，動靜居處，由禮則和節，不由禮則墊陷生疾。容貌態度，進退趍步，由禮則雅，不由禮則夷固。故人無禮則不生，事無禮則不成，國無禮則不寧，王無禮則死亡無日矣。《詩》曰：“人而無禮，胡不遄死。”

A gentleman has standards for discerning the good, by which he regulates qi and nourishes his nature, and so after death he may be compared to Peng Zu. He cultivates himself and strives, and so his name is placed alongside Yao and Yu. He is successful when suited to the time and settled when hemmed in by hardship; he is one who trusts in ritual. In every method of using the mind, if it follows ritual, principle is communicated; if it does not follow ritual, there is confusion and disorder. In eating and clothing, in movement and rest, in dwelling, if it follows ritual there is harmony and moderation; if it does not, one sinks down and falls ill. In appearance and bearing, in advancing and retreating and hurrying, if it follows ritual it is elegant; if not, it is vulgar and stubborn. So a person without ritual cannot live, a matter without ritual cannot succeed, a state without ritual cannot be at peace, and a king without ritual will be dead in a few days. The Book of Songs says: "A man without ritual, why does he not die quickly?"

傳曰：不仁之至忽其親，俞樾云：忽當作忍，字之誤也，忍其親與下倍其君欺其友文義相稱。字誤作忽，則無義矣。不忠之至倍其君，不信之至欺其友，此三者，聖人之所殺而不赦也，《詩》曰：“人而無禮，不死何為。”

The tradition records: The utmost unbenevolence is to be cruel to one's kin (Yu Yue says: the original has 'hu', which should be an error for 'ren', cruel; cruelty to kin matches the following lines on betraying one's ruler and deceiving one's friend), the utmost disloyalty is to betray one's ruler, the utmost faithlessness is to deceive one's friend. These three are what sages kill and do not pardon. The Book of Songs says: "A man without ritual, what is he doing if he does not die?"

王子比干殺身以成其吣，尾生殺身以成其信，伯夷叔齊殺身以成其廉。此四子者，皆天下之通士也。四舊作三。豈不愛其身哉？為夫義之不立，名之不顯，則士恥之，故殺身以遂其行。由是觀之，卑賤貧窮，非士之恥也。夫士之所芷者，天下舉忠而士不與焉，舉信而士不與焉，舉信而士不與焉，舉廉而士不與焉。三者存乎身，名牛於世，與日月並而不息天不能殺，地不能生，當桀紂之世，不之能汙也。然則非惡生而樂死也。惡富貴好貧賤也，由其理尊貴及己而仕，不辭也。孔子曰：“富而可求也，雖執鞭之士，吾亦為之，如不可求，從吾所好。故阨窮而不憫，勞辱而不茍，然後能有致也。《詩》曰：“我心匪石，不可轉也，我心匪席，不可卷也。此之謂也。”

Prince Bi Gan gave his life to fulfill his loyalty (the original has a variant character, to be read as 'zhong' or 'xin'), Weisheng gave his life to fulfill his good faith, and Bo Yi and Shu Qi gave their lives to fulfill their integrity. These men were all scholars who reached the heights of the world. Did they not love themselves? When righteousness is not established and fame is not made clear, scholars are ashamed, so they give their lives to complete their conduct. From this we see that low rank and poverty are not what shame a scholar. What shames a scholar is that when the world lifts up loyalty the scholar is not among them, when it lifts up good faith the scholar is not among them, when it lifts up integrity the scholar is not among them. When these three exist in a person, his name is established in the world (the original has 'niu', to be read as 'li', establish), standing alongside the sun and moon without ceasing, so that Heaven cannot kill him and earth cannot give him birth, and even in the age of Jie and Zhou he could not be defiled. Then it is not that he hates life and likes death, or hates wealth and honor and loves poverty and lowliness, but that following that principle, when honor comes to him he takes office and does not decline. Confucius said: "If wealth could be sought, I would do it even as a whip-holding servant; if it cannot be sought, I follow what I love. So he is not grieved by hardship and poverty, and is not careless in toil and disgrace, and only then can he accomplish something." The Book of Songs says: "My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up." This is what is meant.

原憲居魯，環堵之室，茨以蒿萊，蓬戶甕牗，揉桑而為樞，上漏下溼，匡坐而絃歌，子貢乘肥馬，衣輕裘，中紺而表素，軒車不容巷而往見之。原憲楮冠黎杖而應門，正冠則纓絕，振襟則肘見，納履則踵決，子貢曰：“嘻，先生何病也？”原憲仰而應之，曰：“憲聞之，無財之謂貧，學而不能之謂病，憲貧也，非病也，若夫希世而行，比周而友，學以為人，教以為己，仁義之匿，車馬之飾，衣裘之麗，憲不忍為之也。”子貢逡巡，面有慚色，不辭而去。原憲乃徐步曳杖歌商頌而反，聲滿於天地，如出金石。天子不得而臣也，諸侯不得而友也，故養身者忘家，養志者忘身。身且不愛，孰能忝之？”《詩》曰：“我心匪石，不可轉也，我心匪席，不可卷也。”

Yuan Xian lived in Lu in a house of walls ten feet square, roofed with weeds, with a door of fleabane, a window made from a jar mouth, and door pivots of bent mulberry; it leaked above and was damp below, and he sat upright playing the zither and singing. Zigong rode a fat horse, wore a light fur robe dark blue within and plain without, and his carriage could not fit in the lane when he went to see him. Yuan Xian, wearing a paper-mulberry cap and leaning on a goosefoot staff, answered the gate; when he straightened his cap the cap strings broke, when he shook his lapels his elbows showed, and when he put on his shoes his heels split. Zigong said: "Ah, sir, what illness do you have?" Yuan Xian raised his head and replied: "I have heard that to have no wealth is called poverty, and to study and not be able to practice is called illness. I am poor, not ill. As for conforming to the world, forming cliques and making friends, studying to show others, teaching for oneself, hiding benevolence and righteousness, decorating carriages and horses, the splendor of clothes and furs, I could not bear to do." Zigong hesitated and withdrew, with shame on his face, and left without taking leave. Yuan Xian then walked slowly, dragging his staff and singing the Hymns of Shang as he returned, his voice filling heaven and earth as if it came from bells and stones. The Son of Heaven could not make him a subject, and the lords could not befriend him. So one who nourishes his body forgets his home, and one who nourishes his will forgets himself. If he does not even love himself, who can disgrace him?" The Book of Songs says: "My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up."

傳曰：所謂士者，雖不能盡乎道術，必有由也。雖不能盡乎美善，必有處也。言不務多，務審其所謂，行不務多，務審其所由而已。行既已尊之，言既已由之，若肌膚性命之不可易也。《詩》曰：“我心匪石，不可轉也。我心匪席，不可卷也。”

The tradition records: A so-called scholar, even if he cannot exhaust the arts of the Way, must have something he draws from. Even if he cannot exhaust the beautiful and good, he must have something he rests in. He does not strive for much speech but strives to examine what he says; he does not strive for much conduct but strives to examine where it comes from. Once his conduct honors it and his words come from it, it is like skin and life, which cannot be changed. The Book of Songs says: "My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up."

傳曰：君子潔其身而同者合焉，善其音而類者應焉。馬鳴而馬應之，牛鳴而牛應之，非知也，其勢然也，故新沐者必彈冠，新浴者必振衣，莫能以己之皭皭容人之混澐然。《詩》曰：我心匪鑑，不可以茹。

The tradition records: A gentleman purifies himself and those of his kind gather; he makes his voice good and those of his kind respond. A horse neighs and horses answer, an ox lows and oxen answer; it is not knowledge, it is that the situation is so. So one who has newly washed his hair must flick his cap, one who has newly bathed must shake out his clothes, and no one can accept another's muddiness with his own whiteness. The Book of Songs says: "My heart is not a mirror, it cannot take everything in."

荊伐陳，陳西門壞，因其降民使修之，孔子過而不式，子貢執轡而問曰：禮過三人則下，二人則式。今陳之修門者眾矣，夫子不為式，何也？孔子曰：“國亡而弗知，不智也，知而不爭，非忠也，爭而不死，非勇也。修門者雖眾，不能行一於此，吾故弗式也。《詩》曰：“憂必悄悄，慍於群小”，小人成群，何足禮哉？

When Jing attacked Chen, the west gate of Chen was broken, and the surrendered people were made to repair it. Confucius passed by without leaning on the crossbar of his carriage, and Zigong, holding the reins, asked: "By ritual, one gets down from the carriage when passing three people and leans on the crossbar when passing two. Now many men of Chen are repairing the gate, and the Master does not lean on the crossbar; why?" Confucius said: "To lose the state and not know it is unwise; to know it and not contend is disloyal; to contend and not die is not brave. Though the men repairing the gate are many, they cannot do any one of these, so I do not lean on the crossbar." The Book of Songs says: "My worried heart is troubled, I am resented by a crowd of petty men." When petty men form a crowd, how are they worth honoring with ritual?

傳曰：喜名者必多怨，好與者必辱，唯滅跡於人，能隨天地自然，為能勝理而無愛名，名興則道不用，道行則人無位矣。夫利為害本，而福為禍先。唯不求利者為無害，不求福者為無禍，《詩》曰：“不忮不求，何用不臧。”

The tradition records: One who likes fame must have many resentments, and one who loves giving is sure to meet disgrace. Only by erasing one's traces among people and following the natural way of Heaven and earth can one prevail over principle and have no love of fame. When fame rises, the Way is not used; when the Way is carried out, people have no seat. Profit is the root of harm, and good fortune is the herald of calamity. Only one who does not seek profit has no harm, and only one who does not seek fortune has no calamity. The Book of Songs says: "Not jealous, not grasping, what could he do that is not good."

傳曰：聽者耳聞，明者目見。聰明則仁愛著而廉恥分矣。故非其道而行之，雖勞不至。非其有而求之，雖強不得，故智者不為非其事，廉者不求非其有，是以害遠而名彰也，《詩》云：“不忮不求，何用不臧。”

The tradition records: One who listens hears with the ear, and one who is clear-sighted sees with the eye. When hearing and sight are sharp, benevolence and love are manifest and integrity and shame are distinguished. So to practice what is not that Way, even with toil one does not arrive. To seek what is not one's own, even by forcing one does not obtain it. So the wise do not do what is not their affair, and the honest do not seek what is not theirs, and so harm stays far off and fame shines. The Book of Songs says: "Not jealous, not grasping, what could he do that is not good."

傳曰：安命養性者不待積委而富，名號傳乎世者不待勢位而顯，德義暢乎中而無外求也，信哉，賢者之不以天下為名利也。《詩》曰：“不忮不求，何用不臧。”

The tradition records: One who rests in fate and nourishes his nature does not wait for savings to be rich, and one whose name is handed down in the world does not wait for position to be famous; virtue and righteousness flow freely within and he seeks nothing outside. How trustworthy, that the worthy do not take the world as fame or profit. The Book of Songs says: "Not jealous, not grasping, what could he do that is not good."

古者天子左五鍾，右五鍾。將出，則撞黃鐘，而右五鍾皆應之，馬鳴中律，駕者有文，御者有數，立則磬折，拱則抱鼓，行步中規，折旋中矩。然後太師奏升車之樂，告出也。入則撞蕤賓，而左五鍾皆應之，以治容貌，容貌得則顏色齊，顏色齊則肌膚安。蕤賓有聲，鵠震馬鳴，及倮介之蟲，無不延頸以聽。在內者皆玉色，在外者皆金聲，然後少師奏升堂之樂，即席告入也。此言音樂相和，物類相感，同聲相應之義也。《詩》云：“鐘鼓樂之。”此之謂也。

In ancient times the Son of Heaven had five bells on his left and five bells on his right. When he was about to go out, the Huangzhong bell was struck, and all five bells on the right answered; the neighing of horses accorded with the pitch-pipes, the carriage was ornamented, the driver kept to measure, and standing he bent like a chime stone, with hands clasped he held as if embracing a drum, walking he matched the compass and turning he matched the square. Then the Grand Music Master played the music for mounting the carriage and announced his going out. When he came in, the Ruibin bell was struck, and all five bells on the left answered, used to regulate his appearance; when the appearance is proper the complexion is even, and when the complexion is even the skin is at rest. When Ruibin sounded, cranes stirred and horses neighed, and even the naked creatures and armored insects all stretched their necks to listen. Inside all was the color of jade, outside all was the sound of metal, and then the Junior Music Master played the music for ascending the hall and announced the seating and his coming in. This speaks of harmony of music, mutual stirring of kinds, and the principle of like sounds answering each other. The Book of Songs says: "Bells and drums make him glad." This is what is meant.

枯魚銜索，幾何不蠹？二親之壽，忽如過客。樹木欲茂，霜露不使。賢士欲養，二親不待，故曰:家貧親老，不擇官而仕也。《詩》曰：“雖則尾（左加火），父母孔邇。”此之謂也。

A dried fish strung on a cord, how long before the worms eat it? The span of one's parents' lives passes suddenly like a guest. A tree wants to be luxuriant, but frost and dew do not allow it. A worthy scholar wants to support his parents, but they do not wait. So it is said: when the family is poor and the parents are old, one does not choose the office before taking it. The Book of Songs says: "Though affairs press hard (the original has a character formed with 'fire' on the left of 'wei', to be read as 'li'), my parents are close." This is what is meant.

孔子曰：君子有三憂，弗知可無憂與？知而不學，可無憂與？學而不行，可無憂與？《詩》曰：“未見君子，憂心惙惙。”

Confucius said: A gentleman has three worries; can he not worry if he does not know? Can he not worry if he knows but does not learn? Can he not worry if he learns but does not practice? The Book of Songs says: "Before I saw the gentleman, my worried heart was uneasy."

魯公甫文伯死，其母不哭也。季孫聞之曰：“公甫文伯之母，貞女也，子死不哭，必有方矣。使人問焉，對曰；昔是子也，吾使之事仲尼，仲尼去魯，送之不出魯郊，贈之不與家珍，病不見士之來視者，死之日，宮女縗絰而從者十執行，此不足於士而有餘於婦人也，吾是以不哭也。《詩》曰：“乃如之人兮，德音無良。”

Gongfu Wenbo of Lu died, and his mother did not weep. Jisun heard of it and said: "Gongfu Wenbo's mother is a chaste woman; her son died and she did not weep, so there must be a reason." He sent someone to ask her, and she replied: "In the past I had this son serve Zhongni. When Zhongni left Lu, he did not see him off beyond the suburb of Lu, and did not give him any treasure from the house. When he was ill, no scholars were seen coming to visit him, and on the day he died, ten palace women in mourning dress followed him. This was too little for scholars and too much for women, and so I do not weep." The Book of Songs says: "Such a person, his virtuous reputation is not good."

傳曰：天地有合，周廷寀云：說苑辨物篇合上有德字，１禮記樂記篇云：天地欣合，則生氣有精矣。陰陽消息，則變化有時矣。時得則治，時失則亂，故人生而不具者五，目無見，不能食，不能行，不能言，不能施化，三月微盷而後能見，八月生齒而後能食，朞年臏就而後能行，三年鹸（右為頁）合而後能言。十六精通在後能施化，陰陽相反，陰以陽變，陽以陰變。故男八月生齒，八歲而齔齒。十六而精化小通。女生七月生齒，七歲而齔齒，十四而精化小通。是故陽以陰變，陰以陽變，故不肖者精化始具，而生氣感動，觸情縱慾，反施亂化。是以年壽亟夭而性不長也。《詩》曰：乃如之人兮，懷婚姻也，太無信也，不知命也，賢者不然，精氣闐溢而後傷，時不可過也。不見道端，乃陳情慾，以歌道義。《詩》曰：“靜女其姝，俟我乎城隅，愛而不見，搔首躊躇。瞻彼日月，遙遙我思。道之雲遠，曷雲能來！”急時之辭也。甚焉故稱日月也。

The tradition records: When Heaven and earth are in union (Zhou Tingcai says: in the Shuo Yuan, 'Distinguishing Things', there is the character 'virtue' above 'union'; the Record of Music in the Record of Rites says Heaven and earth gladly unite), vital qi has its essence. When yin and yang wax and wane, change has its season. When the season is right there is order, and when the season is wrong there is disorder. So there are five things a person is not complete in at birth: the eyes cannot see, he cannot eat, cannot walk, cannot speak, and cannot bestow transformation. At three months the eyes open slightly and then he can see; at eight months teeth grow and then he can eat; at one year the kneecap forms and then he can walk; at three years the fontanelle closes and then he can speak; at sixteen the essential qi is connected through and then he can bestow transformation. Yin and yang are opposite; yin changes because of yang, and yang changes because of yin. So a boy grows teeth at eight months, changes teeth at eight years, and at sixteen the transformation of essence is slightly open. A girl grows teeth at seven months, changes teeth at seven years, and at fourteen the transformation of essence is slightly open. Therefore yang changes because of yin, and yin changes because of yang. So an unworthy person, when the transformation of essence has only just been prepared and vital qi is stirred, touches his feelings and indulges his desires, and wrongly bestows disordered transformation. As a result his years are cut short early and his nature is not long-lived. The Book of Songs says: "Such a person, thinking of marriage, is very faithless and does not know fate." The worthy are not like this; when the essential qi is full, only then is there feeling, and the time must not be missed. Not seeing a clue to the Way, he then set out his feelings and desires and sang of the Way and righteousness. The Book of Songs says: "The quiet girl is so lovely, she waits for me at the corner of the wall; hidden and unseen, I scratch my head and hesitate. Looking at that sun and moon, my longing is far. The road is so far, how can she come!" These are the words of urgency. Because of the great urgency, he speaks of the sun and moon.

楚白公之難，有莊之善者，辭其母，將死君。其母曰：“棄母而死君可乎？”曰：“吾聞事君者，內其祿而外其身，今之所以養母者，君之祿也，請往死之。”比至朝，三廢車中。其僕曰：“子懼，何不反也？”曰：“懼，吾私也，死君，吾公也。吾聞君子不以私害公。”遂往死之。君子聞之曰：“好義哉，必濟矣夫。”《詩》云：“深則厲，淺則揭。”此之謂也。

In the disaster of Duke Bai of Chu, there was a man called Zhuang Zhishan, who took leave of his mother and was about to die for his ruler. His mother said: "Abandoning your mother to die for your ruler, is that right?" He said: "I have heard that one who serves a ruler receives his salary within and offers up his person without. What I now use to support my mother is the ruler's salary, so please let me go and die for him." When he reached the court, he fell from his carriage three times. His servant said: "You are afraid; why not turn back?" He said: "Fear is my private matter, and dying for the ruler is my public duty. I have heard that a gentleman does not harm the public for the private." So he went and died in the crisis. A gentleman heard of it and said: "He loves righteousness; he will surely succeed." The Book of Songs says: "If the water is deep, wade across in your clothes; if shallow, lift your clothes." This is what is meant.

晉靈公之時，宋人殺昭公，趙宣子請師於靈公而救之。靈公曰：“非晉國之急也。”宣子曰：“不然，夫大者天地，其次君臣，所以為順也，今殺其君，所以反天地，逆人道也，無必加災焉。晉為盟主而不救，無罰懼及矣。《詩》云：“凡民有喪，匍匐救之。而況國君乎？”於是靈公乃與師而從之。宋人聞之，儼然感說，而晉國日昌，何則？以其誅逆存順。《詩》曰：“凡民有喪，匍匐救之。”趙宣子之謂也。

In the time of Duke Ling of Jin, the men of Song killed Duke Zhao, and Zhao Xuanzi asked Duke Ling for troops to rescue him. Duke Ling said: "It is not an urgent matter for Jin." Xuanzi said: "Not so. The greatest are Heaven and earth, next are ruler and minister, by which things are made orderly. Now they have killed their ruler, which goes against Heaven and earth and violates the human way, and no further disaster need be added. Jin is the leader of the alliance, and if it does not rescue, the fear of punishment will come. The Book of Songs says: 'Whenever the people have a death in the family, crawl to rescue them.' How much more a ruler?" Only then did Duke Ling give him troops to follow. When the men of Song heard of it, they were solemnly moved and glad, and Jin grew more prosperous day by day. Why? Because it punished the rebellious and preserved the obedient. The Book of Songs says: "Whenever the people have a death in the family, crawl to rescue them." This speaks of Zhao Xuanzi.

傳曰：水濁則魚喁，令苛見民亂，城峭則崩，岸峭則陂。故吳起峭刑而車裂，商鞅峻法而支解，治國者譬若乎張琴然，大弦急則小弦絕矣，故急轡銜者，非千里之御也，有聲之聲不過百里，無聲之聲延及四海。故祿過其功者削，名過其實者損，情行合而名副之，禍福不虛至矣。《詩》云：“何其處也，必有與也。何其久也，必有以也。”故惟其無為，能長生久視，而無累於物矣。郝懿行云：“故惟其無為”以下，疑他篇錯簡在此。維遹案：下第二十四章詩辭末，說苑修文篇有“惟有以者，為能長生久視而無累於物也”十六字。今本下章無，蓋即郝氏所本。

The tradition records: When water is muddy, fish raise their mouths above it; when government decrees are harsh, the people are disordered; when a city wall is steep it collapses; when a bank is steep it slopes. So Wu Qi, severe in punishments, was torn apart by chariots, and Shang Yang, harsh in laws, was dismembered. Governing a state is like stretching a zither: when the large strings are tight, the small strings break. So one with tight reins and bit is not a driver for a thousand li. A sound that has sound does not go past a hundred li; a sound that has no sound reaches the four seas. So one whose salary exceeds merit is cut down, one whose fame exceeds reality is damaged, and when feeling and conduct match and the name corresponds, fortune and misfortune do not come out of nowhere. The Book of Songs says: "Why does he dwell in peace? He must have those he joins. Why does he last long? He must have a reason." So only by non-action can one live long and see far and not be burdened by things. (Hao Yixing says that from 'so only by non-action' onward is probably misplaced text from another chapter.)

傳曰：衣服容貌者，所以說目也，應對言語者，所以說耳也。好惡去就者，所以說心也。故君子衣服中，容貌得，則民之目悅，言語遜，應對給，則民之耳悅矣。就仁去不仁，則民之心悅矣。三者存乎身，雖不在位，謂之素行。故中心存善，而日新之，則獨居而樂，德充而形。《詩》曰：“何其處也，必有與也。何其久也，必有以也。”

The tradition records: Clothes and appearance are used to please the eye, replies and speech are used to please the ear, and likes, dislikes, going and staying are used to please the heart. So when a gentleman's clothes are moderate and his appearance fitting, the people's eyes are pleased; when his words are modest and his replies quick, the people's ears are pleased. When he moves toward benevolence and rids himself of unbenevolence, the people's hearts are pleased. When these three reside in his person, even if he is not in a position, it is called plain conduct. So when goodness is kept in the heart and renewed day by day, he is joyful even when alone, and his virtue is full and manifest. The Book of Songs says: "Why does he dwell in peace? He must have those he joins. Why does he last long? He must have a reason."

仁道有四，磏為下。有聖仁者，有智仁者，有德仁者，有磏仁者。上知天能用其時，下知地能用其材，中知人能安樂之，是聖仁者也。上亦知天能用其時，下知地能用其材，中知人能使人肆之，是智仁者也。寬而容眾，百姓信之，道所以至，弗辱以時，是德仁者也，廉潔直方，病亂不治，惡邪不匡，雖居鄉里，若坐塗炭，命入朝廷，如赴湯火，非其民不使，非其食弗嘗，疾亂世而輕死，弗顧弟兄，以法度之，比於不祥，是磏仁者也。傳曰：山銳則不高，水徑則不深，仁磏則其德不厚，志與天地擬者其人不祥。是伯夷、叔齊、卞隨、介子推、原憲、鮑焦、袁旌目、申徒狄之行也，其所受天命之度，適至是而止，弗能改也，雖枯槁弗舍也。《詩》云：“亦已焉哉，天實為之，謂之何哉！”磏仁雖下，然聖人不廢者，匡民隱括，有在是中者也。

The Way of benevolence has four grades, and integrity is the lowest. There is sagely benevolence, wise benevolence, virtuous benevolence, and benevolence of integrity. One who looks up and knows Heaven so as to use the seasons of Heaven, looks down and knows Earth so as to use the resources of Earth, and in the middle knows people so as to bring them peace and joy, has sagely benevolence. One who likewise looks up and knows Heaven so as to use its seasons, looks down and knows Earth so as to use its resources, and in the middle knows people so as to make them give their full strength, has wise benevolence. One who is generous and accommodates the multitude, is trusted by the people, and wherever his Way reaches does not insult them out of season, has virtuous benevolence. One who is incorruptible, upright, and square, who does not govern when the state is sick and disordered, who does not correct what he hates as depraved, who even living in a village feels as though sitting in mud and ashes, and entering court at a command feels as though plunging into boiling water or fire, who does not employ people who are not his own, does not taste food that is not his own, who hates a disordered age and takes death lightly, and who disregards even his brothers, and when measured by the standard is judged inauspicious, has benevolence of integrity. The records say: if a mountain is sharp it is not high, if water flows straight it is not deep; when one is benevolent but incorruptible, his virtue is not thick, and one whose aims match Heaven and Earth is inauspicious. These were the conduct of Boyi, Shuqi, Bian Sui, Jie Zitui, Yuan Xian, Bao Jiao, Yuan Jingmu, and Shentu Di; the limit of the mandate they received from Heaven stopped exactly here, they could not change, and even when withered they did not give it up. The Book of Odes says: "It is over! Heaven truly does this; what can one call it!" Though benevolence of integrity is the lowest grade, the sage does not discard it, for it corrects the people and straightens what is bent, and it has a place in this middle.

申徒狄非其世，將自投於河。崔嘉聞而止之曰：“吾聞聖人仁之於天地之間也，民之父母也，今為濡足之故，不救溺人，可乎？”申徒狄曰：“不然。昔桀殺關龍逢，紂殺王子比干，而亡天下，吳殺子胥，陳殺洩冶，而滅其國。故亡國殘家，非無聖智也，不用故也。”遂抱石而沉於河。君子聞之曰：“廉矣。如仁與智，則吾未之見也。”《詩》曰：“天實為之，謂之何哉！”

Shentu Di condemned the age he lived in and was about to throw himself into the river. Cui Jia heard of it and stopped him, saying: "I have heard that sages and the benevolent, between Heaven and Earth, are the parents of the people. Now, because of wetting your feet, would you fail to rescue those who are drowning? Is that acceptable?" Shentu Di said: "No. Formerly Jie killed Guan Longfeng, and Zhou killed Prince Bi Gan, and so they lost the world; Wu killed Zi Xu, and Chen killed Xie Ye, and so their states perished. So states perish and families are ruined not for lack of sages and the wise, but because they are not employed." Then he embraced a stone and sank into the river. When the gentleman heard of it, he said: "He was incorruptible. As for benevolence and wisdom, I do not see them." The Book of Odes says: "Heaven truly does this; what can one call it!"

鮑焦衣弊膚見，挈畚捋蔬，遇子貢於道。子貢曰：“吾子何以至於此也？”鮑焦曰：“天下之遺德教者眾矣，吾何以不至於此也？吾聞之，世不己知而行之不已者，是爽行也。上不己用而幹之不止者，是毀廉也。行爽廉毀，然且弗舍，惑於利者也。”子貢曰：“吾聞之，非其世者，不生其利。汗其君者，不履其士。今吾子汙其君而履其土，非其世而捋其蔬，其可乎？《詩》曰：“‘溥天之下，莫非王土。’此誰之有哉？”鮑焦曰：“於戲！吾聞賢者重進而輕退，廉者易愧而輕死。”於是棄其蔬而立槁於洛水之上。君子聞之曰：“廉夫剛哉！夫山銳則不高，水徑則不深，行磏者其德不厚，志與天地擬者其為人不祥。鮑焦可謂不祥矣。其節度淺深，適至於是矣。”《詩》云：“亦已焉哉。天實為之，謂之何哉！”

Bao Jiao, his clothes in tatters and his skin showing, was carrying a basket to gather wild vegetables when he met Zigong on the road. Zigong said: "Why have you come to this?" Bao Jiao said: "There are many in the world who abandon virtuous teaching; why should I not come to this? I have heard that if the age does not know oneself yet one's conduct does not stop, that is defying one's own conduct; if one above does not employ oneself yet one's pursuit of advancement does not stop, that is ruining one's integrity. To have conduct defied and integrity ruined and still not give up is to be one deluded by profit." Zigong said: "I have heard that one who condemns the age does not profit from it, and one who defiles the ruler does not tread on his land. Now you defile the ruler yet tread on his land; you condemn the age yet gather its vegetables. Is that acceptable? The Book of Odes says: 'Under the wide heaven, there is no land that is not the king's.' Whose, then, is this?" Bao Jiao said: "Alas! I have heard that the worthy value advancement and take retreat lightly, and the incorruptible are easily shamed and take death lightly." Then he cast away the vegetables and died withered, standing upright, beside the Luo River. When the gentleman heard of it, he said: "Incorruptible and unyielding! If a mountain is sharp it is not high, and if water flows straight it is not deep; one whose conduct is incorruptible has thin virtue, and one whose aims match Heaven and Earth is inauspicious as a person. Bao Jiao can be called inauspicious. The measure of his restraint, shallow or deep, stopped exactly here." The Book of Odes says: "It is over! Heaven truly does this; what can one call it!"

昔者周道之盛，邵伯在朝，有司請營邵以居。邵伯曰：“嗟！以吾一身而勞百姓，此非吾先君文王之志也。”於是出而就蒸庶於阡陌隴畝之間而聽斷焉。邵伯暴處遠野，廬於樹下，百姓大說，耕桑者倍力以勸。於是歲大稔，民給家足。其後，在位者驕奢，不恤元元，稅賦繁數，百姓睏乏，耕桑失時。於是詩人見邵伯之所休息樹下，美而歌之。《詩》曰：“蔽茀甘棠，勿剗勿伐，召伯所茇。”此之謂也。

Formerly, when the Way of Zhou flourished, the Duke of Shao was at court, and the officials asked to build him a residence in the land of Shao. The Duke of Shao said: "Alas! To burden the people on account of me alone is not the aim of my former ruler King Wen." So he went out among the field paths and plots, near the common people, and heard and decided lawsuits there. The Duke of Shao stayed exposed in the distant countryside, building a hut under a tree, and the people were delighted, and those who plowed and tended mulberries doubled their efforts and worked with diligence. So the harvests were very rich, and the people were provided for and households were sufficient. Later, those in power were arrogant and extravagant and did not care for the people; taxes were heavy, the people were in want, and plowing and mulberry-tending missed their seasons. Then the poet saw the tree under which the Duke of Shao had rested, and sang in praise of him. The Book of Odes says: "Lush grows the sweet pear tree; do not cut it, do not fell it; the Duke of Shao lodged here." This is what it refers to.

楚莊王圍宋，有七日之糧，曰：“盡此而不克，將去而歸。”於是使司馬子反乘闉而窺宋城。宋使華元乘闉而應之。子反曰：“子之國何若矣？”華元曰：“憊矣。易子而食之，片（左加木）骸而爨之。”子反曰：“嘻，甚矣憊！雖然，吾聞圍者之國，箝馬而秣之，使肥者應客。今何吾子之情也？”華元曰：“吾聞君子見人之困則矜之，小人見人之困則幸之。吾望見吾子似於君子，是以情也。”子反曰：“諾，子其勉之矣。吾軍有七日糧爾。”揖而去。子反告莊王，莊王曰：“若何？”子反曰：“憊矣。易子而食之，片（左加木）骸而爨之。”莊王曰：“嘻，甚矣憊·今得此而歸爾。”子反曰：“不可，吾已告之矣。曰：軍亦有七日糧爾。”莊王怒曰：“吾使子視之，子曷為而告之？”子反曰：“區區之宋猶有不欺之臣，可以楚國而無乎？吾是以告之也。”莊王曰：“雖然吾今得此而歸爾。”子反曰：“王請處此，臣請歸耳。”王曰：“子去我而歸，吾孰與處乎此？吾將從子而歸。”遂引師而歸。君子善其平乎己也。華元以誠告子反，得以解圍，全二國之命。《詩》云：“彼姝者子，何以告之？”君子善其以誠相告也。

King Zhuang of Chu besieged Song, with only seven days of grain, and said: "If we use all of this up and have not taken it, we shall leave and go back." So he sent the Minister of War, Zifan, to climb an earth mound and look into the city of Song. Song sent Hua Yuan to climb the mound and answer. Zifan said: "How is your state?" Hua Yuan said: "Exhausted. We swap children to eat them, and split bones to burn for fire." Zifan said: "Ah, you are exhausted indeed! Even so, I have heard that a besieged state muzzles its horses before feeding them, and sends out the fat ones to receive guests. Now why do you tell me the truth?" Hua Yuan said: "I have heard that a gentleman pities others when he sees them in distress, and a petty man rejoices when he sees others in distress. Seeing you from afar, you looked like a gentleman, so I told you the truth." Zifan said: "Good; do keep up your efforts. Our army has only seven days of grain." He bowed and left. Zifan reported to King Zhuang, who said: "What is it like?" Zifan said: "Exhausted. They swap children to eat them and split bones to burn for fire." King Zhuang said: "Ah, they are exhausted indeed. Now that we have learned this, let us go back." Zifan said: "We cannot; I have already told him that our army also has only seven days of grain." King Zhuang was angry and said: "I sent you to look; why did you tell him?" Zifan said: "If little Song has a minister who does not deceive, can Chu be without one? That is why I told him." King Zhuang said: "Even so, now that I have learned this, let us go back." Zifan said: "Let Your Majesty remain here; I ask leave to go back." The king said: "If you leave me and go back, with whom shall I stay here? I shall follow you back." So he led the army home. The gentleman praised them for seeking peace on their own. Hua Yuan told Zifan the truth in sincerity, and so the siege was lifted and the lives of two states were preserved. The Book of Odes says: "That fine person, what shall I tell him?" The gentleman praised them for informing each other in sincerity.

魯監門之女嬰相從績，中夜而泣涕。其偶曰：“何謂而泣也？”嬰曰：“吾聞衛世子不肖，所以泣也。”其偶曰：“衛世子不肖，諸侯之憂也。子曷為泣也？”嬰曰：“吾聞之，異乎子之言也。昔者宋之桓司馬得罪於宋君，出奔於魯，其對佚而展（右加馬）吾園，而食吾園之葵。是歲，吾聞園人亡利之半。越王勾踐起兵而攻吳，諸侯畏其威。魯往獻女，吾姊與焉。兄往視之，道畏而死。越兵威者吳也，兄死者，我也。由是觀之，禍與福相及也。今衛世子甚不肖，好兵，吾男弟三人，能無憂乎？”《詩》曰：“大夫跋涉，我心則憂。”是非類與乎？

Ying, the daughter of a gate watchman in Lu, was spinning hemp with her companions and wept in the middle of the night, with tears flowing. Her companion said: "Why are you weeping?" Ying said: "I have heard that the heir of Wei is unworthy, so I weep." The companion said: "That the heir of Wei is unworthy is a worry for the feudal lords. Why do you weep?" Ying said: "What I have heard is not the same as what you say. Formerly Sima Huan of Song offended the ruler of Song and fled to Lu; his horses and carriage ran loose and galloped through my garden and ate my mallows. That year, I heard, the gardeners lost half their profit. When King Goujian of Yue raised troops to attack Wu, the lords feared his might. Lu went to present women, and my elder sister was among them. My elder brother went to see her off, and out of fear died on the road. It was Wu on whom the soldiers of Yue exerted their might, yet it was my brother who died. From this we see that disaster and fortune are tied together. Now the heir of Wei is very unworthy and fond of using troops; I have three younger brothers, so how could I not be worried?" The Book of Odes says: "The grandee travels over mountains and streams, and my heart is troubled." Is this not the same kind of thing?

高子問於孟子曰：“夫嫁娶者非己所自親也。衛女何以編於《詩》也？”孟子曰：“有衛女之志則可，無衛女之志則怠。若伊尹於太甲，有伊尹之志則可，無伊尹之志則篡。夫道二，常之謂經，變之謂權。懷其常道而挾其變權，乃得為賢。夫衛女行中孝，慮中聖，權如之何？”《詩》曰：“既不我嘉，不能旋反。視我不臧，我思不遠。”

Gao Zi asked Mencius: "Marriage is not something one can decide on one's own. Why was the woman of Wei included in the Book of Odes?" Mencius said: "If she had the woman of Wei's aim, it is acceptable; if she lacked the woman of Wei's aim, it would be negligence. Like Yi Yin toward Tai Jia: if one has Yi Yin's aim, it is acceptable; if one lacks Yi Yin's aim, it is usurpation. The Way has two kinds: the ordinary is called constancy (jing), and the adaptive is called expedience (quan). Only one who holds the constant while carrying expedience can become worthy. The conduct of the woman of Wei accorded with filial piety and her thoughts accorded with sagehood; what of expedience, then?" The Book of Odes says: "Since you do not approve of me, I cannot return at once. Though you see me as not good, my thoughts are not far."

楚莊王聽朝罷晏。樊姬下堂而迎之，曰：“何罷之晏也，得無飢倦乎？”莊王曰：“今日聽忠賢之言，不知飢倦也。”樊姬曰：“王之所謂忠賢者，諸侯之客歟？國中之士歟？”莊王曰：“則沈令尹也。”樊姬掩口而笑。王曰：“姬之所笑者何等也？”姬曰：“妾得侍於玉，尚湯沐，執巾櫛，振衽席，十有一年矣。然妾未嘗不遣人之梁鄭之間，求美人而進之於王也。與妾同列者十人，賢於妾者二人。妾豈不欲擅王之愛，專王之寵哉？不敢以私願蔽眾美也，欲王之多見，則知人能也。今沈令尹相楚數年矣，未嘗見進賢而退不肖也，又焉得為忠賢乎？”莊王旦朝，以樊姬之言告沈令尹。令尹避席而進孫叔敖。叔敖治楚三年，而楚國霸。楚史援筆而書之於策曰：“楚之霸，樊姬之力也。”《詩》曰：“百爾所思，不如我所之。”樊姬之謂也。

King Zhuang of Chu finished his court session very late. Lady Fan came down the hall to meet him and said: "Why did it end so late? Are you not hungry and tired?" King Zhuang said: "Today I listened to the words of a loyal and worthy man, and did not notice hunger or tiredness." Lady Fan said: "The loyal and worthy man of whom the king speaks, is he a guest of the lords, or a scholar of this state?" King Zhuang said: "It is the Chief Minister Shen." Lady Fan covered her mouth and laughed. The king said: "What is it that makes you laugh?" She said: "I have been able to serve Your Majesty for eleven years, offering bath water, holding towel and comb, and arranging the mats. Yet there is no time I have not sent people between Liang and Zheng to seek out beautiful women to present to Your Majesty. Among those of my rank, there are ten, and two surpass me. Do I not wish to monopolize the king's love and have sole claim to his favor? I do not dare let private wishes obscure the many beauties; I wish the king to see more, so that he can know people. Now the Chief Minister Shen has been Chu's chancellor for several years, and I have never seen him promote the worthy and dismiss the unworthy; how can he be called loyal and worthy?" The next day at court King Zhuang told Chief Minister Shen what Lady Fan had said. The Chief Minister left his seat and recommended Sunshu Ao. Sunshu Ao governed Chu for three years, and Chu became hegemon. The historian of Chu took up his brush and wrote on the bamboo slips: "That Chu became hegemon was the power of Lady Fan." The Book of Odes says: "All your hundred thoughts are not as good as where I go." This is said of Lady Fan.

閔子騫始見於夫子，有菜色，後有芻豢之色。子貢問曰：“子始有菜色，今有芻豢之色，何也？”閔子曰：“吾出蒹葭之中，入夫子之門。夫子內切瑳以孝，外為之陳王法，心竊樂之。出見羽蓋龍旗，旃裘相隨，心又樂之。二者相攻胸中而不能任，是以有菜色也。今被夫子之教寖深，又賴二三子切瑳而進之，內明於去就之義，出見羽蓋龍旗，旃裘相隨，視之如壇土矣，是以有芻豢之色。”《詩》曰：“如切如瑳，如錯如磨。”

When Min Ziqian first met the Master, he had the look of one who eats vegetables, but afterward he had the look of one who eats meat. Zigong asked: "At first you had the look of one who eats vegetables, and now you have the look of one who eats meat; why?" Min Ziqian said: "I came out from among the reeds and entered the Master's gate. Within, the Master refined me with filial piety; without, he set before me the laws of kings, and in my heart I was privately glad. Going out and seeing feathered canopies, dragon banners, and felt and fur robes following one another, my heart was glad again. The two attacked each other in my chest and I could not bear it, and so I had the look of one who eats vegetables. Now I have received the Master's teaching more and more deeply, and advanced by being polished by you all; within, I understand the principle of leaving and staying, and going out and seeing the feathered canopies, dragon banners, and felt and fur robes following one another, I regard them as dust on an altar, and so I have the look of one who eats meat." The Book of Odes says: "As if cut, as if filed; as if carved, as if polished."

傳曰：雩而雨者何也？曰：無何也，猶不雩而雨也。星墜木鳴，國人皆恐，何也？是天地之變，陰陽之化，物之罕至者也。怪之可也，畏之非也。夫日月之薄蝕，怪星之黨見，風雨之不時，是無世而不嘗有也。上明政平，是雖並至無傷也。上闇政險，是雖無一無益也。夫萬物之有災，人妖最可畏也。曰何謂人妖？曰枯耕傷稼，枯耘傷歲，政險失民，田穢稼惡，糴貴民飢，道有死人，寇賊並起，上下乖離，鄰人相暴，對門相盜，禮義不修，牛馬相生，六畜作妖，臣下殺上，父子相疑，是謂人妖。妖是生於亂。傳曰：天地之災，隱而廢也，萬物之怪，書不說也。無用之變，不急之察，棄而不治。若夫君臣之義，父子之親，男女之別，切瑳而不捨也。《詩》曰：“如切如瑳，如錯如磨。”

The records say: When one prays for rain and it rains, why is it so? It is said: there is no reason, just as it would rain even if one did not pray for rain. When stars fall and trees cry out, the people of the state are all afraid; why? These are changes of Heaven and Earth, changes of yin and yang, things that seldom appear. It is acceptable to find them strange, but not right to fear them. Eclipses of the sun and moon, the occasional appearance of strange stars, and wind and rain out of season have occurred in every age. If the ruler above is bright and the government is peaceful, even if all of these come together they do no harm. If the ruler above is dim and the government is treacherous, even if none of these occurs there is no benefit. Among the calamities of all things, human portents are the most to be feared. Question: What are human portents? It is said: Plowing poorly harms the crops, weeding poorly harms the harvest, treacherous government loses the people, fields are overgrown and crops are bad, grain is dear and the people hungry, there are corpses on the roads, bandits rise together, high and low are estranged, neighbors abuse each other, those who live across from each other rob each other, ritual and righteousness are not cultivated, cattle and horses bear strange offspring, the six domestic animals act as portents, ministers kill their rulers, and fathers and sons suspect each other; these are called human portents. Portents arise from disorder. The records say: the calamities of Heaven and Earth are subtle and may be set aside; the strange things of the myriad creatures are not explained in books. Changes that serve no use and examinations that are not urgent are cast aside and not dealt with. As for the righteousness between ruler and minister, the closeness of father and son, and the distinction between man and woman, these are polished and not given up. The Book of Odes says: "As if cut, as if filed; as if carved, as if polished."

孔子曰：“口欲味，心欲佚，教之以仁。心欲安，身欲勞，教之以恭。好辯論而畏懼，教之以勇。目好色，耳好聲，教之以義。”《易》曰：“艮其限，列其殥（改歹為月），厲燻心。”《詩》曰：“吁嗟女兮，無與士耽。”皆防邪禁佚，調和心志。

Confucius said: "When the mouth desires flavors and the heart desires ease, teach it with benevolence. When the heart desires ease and the body desires toil, teach it with reverence. When one likes to debate yet is fearful, teach it with courage. When the eyes love color and the ears love sound, teach them with righteousness." The Book of Changes says: "Stopping at the waist, the spine's flesh tears; danger scorches the heart." The Book of Odes says: "Alas, young woman, do not indulge with men." All of these guard against depravity, prohibit ease, and harmonize the will.

高牆豐上激下，未必崩也。降雨興，流潦至，則崩必先矣。草木根荄淺，未必撅也。飄風興，暴雨墜，則撅必先矣。君子居是邦也，不崇仁義，尊其賢臣，以理萬物，未必亡也。一旦有非常之變，諸侯交爭，人趨車馳，迫然禍至，乃始愁憂，幹喉焦唇，仰天而嘆，庶幾乎望其安也，不亦晚乎？孔子曰：“不慎其前而悔其後，嗟乎！雖悔無及矣。”《詩》曰：“惙其泣矣，嗟何及矣！”

A high wall that is thick at the top and steep at the bottom does not necessarily collapse. But when rain rises and floodwater comes, it will certainly collapse first. Grass and trees with shallow roots are not necessarily uprooted. But when a whirlwind rises and a violent rain falls, uprooting will certainly happen first. A gentleman who lives in a state, does not honor benevolence and righteousness, and does not respect worthy ministers in governing the myriad things, will not necessarily perish. But once an extraordinary upheaval occurs, and the lords contend and seize from each other, people run and carriages gallop, and disaster suddenly arrives, only then does he begin to worry; with throat dry and lips scorched, he looks up to heaven and sighs, hoping to find some measure of security; is it not too late? Confucius said: "Not to be careful beforehand and to regret afterward, how sad! Even if one regrets, it is too late." The Book of Odes says: "Sobbing and weeping, but alas, what use is it!"

曾子曰：“君子有三言，可貫而佩之。一曰無內踈而外親，二曰身不善而怨他人，三曰患至而後呼天。”子貢曰：“何也？”曾子曰：“內疏而外親，不亦反乎？身不善而怨他人，不亦遠乎？患至而後呼天，不亦晚乎？”《詩》曰：“惙其泣矣，嗟何及矣！”

Zengzi said: "The gentleman has three sayings that can be strung together and worn. First, do not be distant within and close outwardly. Second, do not be unworthy yourself yet blame others. Third, do not call upon Heaven only after disaster has arrived." Zigong said: "Why?" Zengzi said: "To be distant within and close outwardly, is that not backward? To be unworthy yourself yet blame others, is that not far off the mark? To call upon Heaven after disaster has come, is that not too late?" The Book of Odes says: "Sobbing and weeping, but alas, what use is it!"

夫霜雪雨露，殺生萬物者也，天無事焉，猶之貴天也。執法厭文，治官治民者，有司也，君天事焉，猶之尊君也。夫闢土殖穀者后稷也，決江疏河者禹也，聽獄執中者皋陶也。然而有聖名者堯也。故有道以御之，身雖無能也，必使能者為己用也。無道以御之，彼雖多能，猶將無益於存亡矣。《詩》曰：“執轡如組，兩驂如舞。”貴能御也。

Frost, snow, rain, and dew kill and give life to the myriad things, and Heaven does no work, yet Heaven is still honored. Those who apply the law in full according to its provisions, governing officials and governing the people, are the officials, and the ruler does no work, yet the ruler is still revered. Opening up the land and planting grain was Hou Ji; breaching the rivers and clearing the channels was Yu; hearing cases and holding to the mean was Gao Yao. Yet the one with the name of sage was Yao. So if one has the Way to direct them, even if he himself is without ability, he will surely make able men serve him. If one directs them without the Way, even if those men are very able, it is of no benefit to survival or ruin. The Book of Odes says: "He holds the reins like ribbons woven, and the two outer horses dance." What is valuable is being able to direct.

傳曰：孔子云：美哉顏無父之御也，馬知後有輿而輕之，知上有人而愛之。馬親其正而愛其事，如使馬能言，彼將必曰：“樂哉！今日之騶也！”至於顏淪，少衰矣。馬知後有輿而輕之，知上有人而敬之。馬親其正而敬其事，如使馬能言，彼將必曰：“騶來，其人之使我也！”至於顏夷而衰矣。馬知後有輿而重之，知上有人而畏之。馬親其正而畏其事，如使馬能言，彼將必曰：“騶來！騶來！女不騶，彼將殺女。”故御馬有法矣，御民有道矣。法得則馬和而歡，道得則民安而集。《詩》曰：“執轡如組，兩驂如舞。”此之謂也。

The records say: Confucius said: Fine was the driving of Yan Wufu. The horses knew that there was a carriage behind them and found it light, knew that there was a man above and loved him. The horses were close to his uprightness and loved his work; had the horses been able to speak, they would surely have said: "What joy! Today's gallop!" When it came to Yan Lun, it was a little less. The horses knew there was a carriage behind and found it light, knew there was a man above and respected him. The horses were close to his uprightness and respected his work; had the horses been able to speak, they would surely have said: "The gallop is on, that man is working me!" When it came to Yan Yi, it was worse. The horses knew there was a carriage behind and found it heavy, knew there was a man above and feared him. The horses were close to his uprightness and feared his work; had the horses been able to speak, they would surely have said: "Gallop! Gallop! If you do not gallop, he will kill you." Therefore there is a method for driving horses and a Way for directing the people. When the method is right, the horses are harmonious and joyful; when the Way is right, the people are settled and gather. The Book of Odes says: "He holds the reins like ribbons woven, and the two outer horses dance." This is what it means.

顏淵侍坐魯定公於臺，東野畢御馬於臺下。定公曰：“善哉！東野畢之御也。”顏淵曰：“善則善矣，其馬將佚矣。”定公不說，以告左右曰：“聞君子不譖人。君子亦譖人乎？”顏淵退，俄而廐人以東野華馬佚聞矣。定公躐席而起，曰：“趣駕召顏淵。”顏淵至，定公曰：“鄉寡人曰：‘善哉東野畢之御也。’吾子曰：‘善則善矣，然則馬將佚矣。’不識吾子何以知之？”顏淵曰：“臣以政知之。昔者舜工於使人，造父工於使馬。舜不窮其民，造父不極其馬。是以舜無佚民，造父無佚馬也。今東野畢之御，上車執轡，銜體正矣，周旋步驟，朝禮畢矣，歷險致遠，馬力殫矣，然猶策之不已，所以知其佚也。”定公曰：“善，可少進乎？”顏淵曰：“獸窮則齧，鳥窮則啄，人窮則話。自古及今，窮其下能不危者，未之有也。《詩》曰：‘執轡如組，兩驂如舞。’善御之謂也。”定公曰：“寡人之過矣！”

Yan Yuan was sitting in attendance on Duke Ding of Lu on a terrace, while Dongye Bi was driving horses below the terrace. Duke Ding said: "Fine! The driving of Dongye Bi." Yan Yuan said: "Fine it is, but his horses are about to bolt." Duke Ding was displeased and told his attendants: "I have heard that a gentleman does not slander people. Does a gentleman also slander?" Yan Yuan withdrew, and shortly after the stableman came to report that Dongye Bi's horses had bolted. Duke Ding rose, stepping over his mat, and said: "Quickly, harness a carriage and summon Yan Yuan." When Yan Yuan arrived, Duke Ding said: "Just now I said, 'Fine! The driving of Dongye Bi.' You said: 'Fine it is, but his horses are about to bolt.' I do not know how you could have known." Yan Yuan said: "I know it through government. Formerly Shun was good at employing people, and Zao Fu was good at employing horses. Shun did not exhaust his people, and Zao Fu did not exhaust his horses. Therefore Shun had no people who ran off, and Zao Fu had no horses that bolted. Now Dongye Bi's driving: mounting the carriage and holding the reins, the posture of bit and bridle was correct; wheeling and galloping, he completed the courtly formalities; passing through steep and narrow places to a far destination, the horses' strength was spent, yet he still whipped them without stopping. So I knew they would bolt." Duke Ding said: "Good. May I ask you to say a little more?" Yan Yuan said: "A beast that is cornered will bite, a bird that is cornered will peck, and a person who is cornered will speak rashly. From ancient times to today, none has ever exhausted his common people and yet been free from danger. The Book of Odes says: 'He holds the reins like ribbons woven, and the two outer horses dance.' This speaks of being good at directing." Duke Ding said: "This is my fault!"

崔杼殺莊公，令士大夫盟。盟者皆脫劍而入。言不疾，指不至血者死，所殺者十餘人。次及晏子。晏子捧杯血，仰天而嘆曰：“惡乎！崔杼將為天道而殺其君。”於是盟者皆視之。崔杼謂晏子曰：“子與我，吾將與子分國。子不與我，殺子。直兵將推之，曲兵將鉤之，吾願子圖之也。”晏子曰：“吾聞留以利而倍其君者非仁也，劫以刃而失其志者非勇也。《詩》曰：‘莫莫葛藟，延於條枚。愷悌君子，求富不回。’嬰其可回矣？直兵推之，曲兵鉤之，嬰不之革也。”崔杼曰：“舍晏子。”晏子起而出，援綏而乘。其僕馳。晏子撫其手曰：“麋鹿在山林，其命在庖廚。命有所縣，安在疾馳？”安行成節，然後去之。《詩》曰：“羔裘如濡，恂直且侯。彼己之子，捨命不偷。”

Cui Zhu killed Duke Zhuang and ordered the officers and grandees to swear an oath. Those who swore all took off their swords and entered. Those who spoke without urgency or whose fingers did not reach the blood were executed, and more than ten were killed. It came to Master Yan. Master Yan held the cup of blood, looked up to heaven and sighed, saying: "How hateful! Cui Zhu is about to defy the Way of Heaven and kill his ruler." Then all who had sworn looked on. Cui Zhu said to Master Yan: "If you follow me, I shall share the state with you. If you do not follow me, I shall kill you. A straight blade will thrust, a curved blade will hook; I hope you will consider." Master Yan said: "I have heard that one who is held back by profit and betrays his ruler is not benevolent, and one who is threatened by blades and loses his aim is not brave. The Book of Odes says: 'Luxuriant grow the creepers, spreading to the branches. The gentle, easy-going gentleman seeks blessings without depravity.' How could Ying be depraved? A straight blade thrusts, a curved blade hooks, and Ying will not change." Cui Zhu said: "Let Master Yan go." Master Yan rose and went out, took the strap and mounted his carriage. His driver whipped up the horses. Master Yan pressed his hand and said: "Deer in the mountain forest have their lives in the kitchen. Life depends on fate; what is gained by hurrying?" He proceeded calmly, completing his proper conduct, and then left. The Book of Odes says: "His lambskin robe is glossy, sincere, upright, and fine. That man, he would give up his life and not do wrong."

楚昭王有士曰石奢，其為人公正而好直。王使為理。於是道有殺人者，石奢追之，則其父也。還返於廷曰：“殺人者，臣之父也。以成政非孝也。不行君法，非忠也。弛罪廢法，而伏其辜，臣之所守也。”遂伏斧鑕，曰：“命在君。”君曰：“追而不及，痛有罪乎？子其治事矣。”石奢曰：“不然。不私其父，非孝也。不行君法，非忠也。以死罪生，不廉也。君欲赦之，上之惠也。臣不能失法，下之義也。”遂不去鈇鑕，刎頸而死乎廷。君子聞之曰：“貞夫法哉，石先生乎！”孔子曰：“子為父隱，父為子隱，直在其中矣。”《詩》曰：“彼己之子，邦之司直。”石先生之謂也。

King Zhao of Chu had an officer named Shi She, who was just and loved uprightness. The king made him a judge. Then on the road someone killed a man; Shi She gave chase, and the killer was his own father. He returned to court and said: "The killer is my father. To use this to complete government would not be filial. Not carrying out the ruler's law would not be loyal. To let him off the crime, set aside the law, and take on the guilt myself is what I hold to." Then he lay down on the executioner's block and said: "My life is in the ruler's hands." The ruler said: "You pursued him but did not catch him; where is the guilt? Please go on managing your affairs." Shi She said: "No. Not to favor my father is not filial. Not to carry out the ruler's law is not loyal. To exchange life for a capital crime is not incorruptible. That the ruler wishes to pardon me is the kindness of one above; that I cannot lose the law is the duty of one below." So without leaving the blade and block, he cut his throat and died in the courtyard. The gentleman heard of it and said: "Steadfast in holding to the law, Master Shi!" Confucius said: "A father conceals for his son, and a son conceals for his father, and uprightness lies in this." The Book of Odes says: "That man is one who upholds uprightness in the state." This speaks of Master Shi.

外寬而內直，自設於隱括之中，直己而不直人，善廢而不悒悒，蘧伯玉之行也。故為人父者則願以為子，為人子者則願以為父，為人君者則願以為臣，為人臣者則願以為君，名昭諸侯，天下願焉。《詩》曰：“彼己之子，邦之彥兮。”此君子之行也。

To be broad outwardly and straight within, to place oneself within the frame that straightens the crooked, to correct oneself and not correct others, to be good at being set aside without being sullen: this was the conduct of Qu Boyu. Therefore fathers wished to have him as a son, sons wished to have him as a father, rulers wished to have him as a minister, and ministers wished to have him as a ruler; his name was famous among the lords, and the whole world wished to follow him. The Book of Odes says: "That man is a fine officer of the state." This is the conduct of a gentleman.

傳曰：孔子遭齊程本子於郯之間，傾蓋而語終日，有間，顧子路曰：“由來！取束帛以贈先生。”子路不對。有間，又顧曰：“取束帛以贈先生。”子路率爾而對曰：“聞之於夫子，士不中道相見。女無媒而嫁者，君子不行也。”孔子曰：“夫《詩》不云乎：‘野有蔓草，零露漙兮。有美一人，青陽宛兮，邂逅相遇，適我願兮？’且夫齊程本子，天下之賢士也，吾於是而不贈，終身不之見也。大德不踰閒，小德出入可也。”

The records say: Confucius met Cheng Benzi of Qi in the region of Tan; their carriage canopies tilted together as they talked all day. After a while, Confucius turned to Zilu and said: "You, come here! Take a bundle of silk and give it to the gentleman." Zilu did not answer. After a while he turned again and said: "Take a bundle of silk and give it to the gentleman." Zilu answered curtly: "I have heard from you, Master, that an officer does not meet others halfway along the road. A woman who marries without a go-between is something a gentleman does not do." Confucius said: "Does the Book of Odes not say: 'In the wilds there is creeping grass, and the fallen dew is thick. There is a fair person, bright and lovely. We met by chance, and it was just what I wished.' Moreover, Cheng Benzi of Qi is a worthy of the world; if I do not give him a gift here, I shall not see him for the rest of my life. In great virtue one does not cross the boundary; in small virtue one may go in and out."

君子有主善之心，而無勝人之色，德足以君天下，而無驕肆之容，行足以及後世，而不以一言非人之不善。故曰：君子盛德而卑，虛己以受人，旁行不流，應物而不窮。雖在下位，民願戴之。雖欲無尊，得乎哉？《詩》曰：“彼己之子，美如英，美如英，殊異乎公行。”

The gentleman has a heart that advocates the good, yet has no look of beating others; his virtue is sufficient to rule the world, yet he has no arrogant manner; his conduct is sufficient to be handed down to later generations, yet he does not use a single word to criticize others' faults. Therefore it is said: the gentleman, though of abundant virtue, is humble; he empties himself in order to receive others; he spreads out in all directions without being lost, and responds to things without being exhausted. Though he is in a lowly position, the people are glad to support him. Even if he wished not to be honored, could he avoid it? The Book of Odes says: "That man is beautiful as a flower, beautiful as a flower, and wholly unlike the Duke's retinue."

君子易和而難狎也，易懼而不可劫也，畏患而不避義死，好利而不為所非，交親而不比，言辯而不亂，蕩蕩乎其義不可失也，磏乎其廉而不劌也，溫乎其仁厚之寬大也，超乎其有以殊於世也。《詩》曰：“美如玉，美如玉，殊異乎公族。”

The gentleman is easy to be harmonious with but hard to treat with familiarity; he is easily awed but cannot be coerced; he fears disaster but does not avoid dying for righteousness; he likes profit but does not do what he should not do; he is close but does not form cliques; his speech is eloquent but not confused. How vast is his righteousness, which cannot be lost! How incorruptible is his integrity, yet it does not cut others! How gentle is the generosity of his benevolence! How aloof is that by which he differs from the age! The Book of Odes says: "He is beautiful as jade, beautiful as jade, wholly unlike the Duke's kin."

商容嘗執羽鑰，馮於馬徒，欲以化紂而不能。遂去，伏於太行。及武王克殷，立為太子，欲以為三公。商容辭曰：“吾常馮於馬徒，欲以化紂而不能，愚也。不爭而隱，無勇也。愚且無勇，不足以備乎三公。”遂固辭不受命。君子聞之曰：商容可謂內省而不誣能矣。君子哉！去素餐遠矣。《詩》曰：“彼君子兮，不素餐兮。”商先生之謂也。

Shang Rong once held a feather and a flute and leaned by the horse groom, wishing by that to reform King Zhou but unable to. So he left and hid in the Taihang mountains. When King Wu overcame Yin, he was appointed Crown Tutor, and King Wu wished to make him one of the Three Dukes. Shang Rong declined, saying: "I once leaned by the horse groom, wishing by that to reform Zhou but unable to; that was foolish. Not to contend but to hide was lacking in courage. Being foolish and lacking courage, I am not fit to fill the Three Dukes." So he firmly declined and did not accept the appointment. When the gentleman heard of it, he said: Shang Rong can be called one who examines himself within and does not falsely claim ability. A gentleman indeed! He is far from eating for nothing. The Book of Odes says: "That gentleman does not eat for nothing." This speaks of Master Shang.

晉文公使李離為理，過聽殺人，自拘於廷，請死於君。君曰：“官有貴賤，罰有輕重。下吏有罪，非子之罪也。”李離對曰：“臣居官為長，不與下吏讓位，受祿為多，不與下吏分利。今過聽殺人而下吏蒙其死，非所聞也。”不受命。君曰：“子必自以為有罪，則寡人亦有罪矣。”李離曰：“法，失刑則刑，失死則死。君以臣為能聽獄決疑，故使臣為理。今過聽殺人，臣之罪當死。”君曰：“棄位委官，伏法亡國，非所望也。趣出！無憂寡人之心。”李離對曰：“政亂國危，君之憂也。軍敗卒辭，將之憂也。夫無能以事君，闇行以臨官，是無功以食祿也。臣不能以虛自誣。”遂伏劍而死。君子聞之曰：忠矣乎！《詩》曰：“彼君子兮，不素餐兮。”李先生之謂也。

Duke Wen of Jin made Li Li a judge, and he mistakenly heard a case and killed a man; he confined himself in the courtyard and asked the ruler for death. The ruler said: "Offices have high and low rank, and penalties have light and heavy. A subordinate official has committed an offense; it is not your offense." Li Li answered: "I am the head of my office and did not give up my position to a subordinate; I receive a large stipend and did not share the profit with subordinates. Now that I have wrongly heard a case and killed someone, to let a subordinate take the death penalty is not something I have heard of." He did not accept the order. The ruler said: "If you insist that you are guilty, then I too am guilty." Li Li said: "By law, if the error lies in punishment, one takes the punishment; if the error lies in death, one dies. The ruler thought that I could hear cases and settle doubts, and so made me a judge. Now I have wrongly heard a case and killed someone, and my crime deserves death." The ruler said: "To abandon your position and give up your office, submitting to the law and causing the state to lose a man of talent, is not what I wish. Quickly go out! Do not trouble my heart." Li Li answered: "When government is disordered and the state in danger, that is the ruler's worry; when the army is defeated and the soldiers scattered, that is the general's worry. I lack the ability to serve my ruler and have come to office with obscure conduct; this is eating a stipend without merit. I cannot deceive myself with emptiness." So he fell on his sword and died. The gentleman heard of it and said: Loyal indeed! The Book of Odes says: "That gentleman does not eat for nothing." This speaks of Master Li.

楚狂接輿躬耕以食。其妻之市未返。楚王使使者齎金百鎰造門，曰：“大王使臣奉金百鎰，願請先生治河南。”接輿笑而不應。使者遂不得辭而去。妻從市而來，曰：“先生少而為義，豈將老而遺之哉？門外車軼何其深也？”撥輿曰：“今者王使使者齎金百鎰，欲使我治河南。”其妻曰：“豈許之乎？”曰：“未也。”妻曰：“君使不從，非忠也。從之，是遺論文也。不如去之。”乃夫負釜甑，妻戴紝器，變易姓字，莫知其所之。《論語》曰：“色斯舉矣，翔而後集。”接輿之妻是也。《詩》曰：“逝將去汝，適彼樂土。適彼樂土，爰得我所。”

Jieyu, the madman of Chu, farmed his own field for his food. His wife had gone to the market and not yet returned. The King of Chu sent an envoy bringing one hundred yi of gold to his door, saying: "The king sent me to present one hundred yi of gold, and asks that you govern the region south of the river." Jieyu smiled and did not agree. The envoy, unable to take his leave, then left. His wife returned from the market and said: "When you were young you practiced righteousness; are you now going to abandon it in old age? Why are the wheel ruts outside the gate so deep?" Jieyu said: "Just now the king sent an envoy with one hundred yi of gold, wanting me to govern the region south of the river." His wife said: "Surely you did not agree?" He said: "Not yet." His wife said: "Not to follow the ruler's command is not loyal. To follow it is to abandon righteousness. It is better to leave." So the husband carried the pot and steamer on his back and the wife carried the spinning and weaving tools on her head; they changed their names, and no one knew where they went. The Analects says: "At the first sign in the look, it flew up, circled, and then alighted." Jieyu's wife was like this. The Book of Odes says: "I will leave you and go to that happy land. When I reach that happy land, I shall find where I can settle."

昔者桀為酒池糟堤，縱靡靡之樂，一鼓而牛飮者三千人。群臣皆相持而歌曰：“江水沛兮，舟楫眣兮。我王廢兮，趣歸於亳，亳亦大兮。”又曰：“樂兮樂兮，四牡驕兮，六轡沃兮。去不善兮從善，何不樂兮！”伊尹知大命之將至，曰：“君王不聽臣言，大命至矣！亡無日矣！”桀拍然而抃，盍然而笑，曰：“子又妖言矣。吾有天下，猶天之有日也。日有亡乎？日亡吾亦亡也。”於是伊尹接履而趨，遂適於湯。湯以為相。可謂適彼樂土，爰得其所矣。《詩》曰：“逝將去汝，適彼樂土。適彼樂土，爰得我所。”

Formerly Jie made a pond of wine and an embankment of dregs, and indulged in decadent music; at one beat of the drum, three thousand people drank like cattle. The ministers all supported each other and sang: "The river waters surge, and the boats are broken. Our king has cast us off; quickly go home to Bo, for Bo is great." They also sang: "What joy, what joy! The four stallions are sturdy, and the six reins are supple. Leave what is not good and follow what is good; why not be happy!" Yi Yin knew that the great mandate was about to arrive and said: "The king does not listen to his minister's words, and the great mandate has come! Ruin is only days away!" Jie clapped his hands and laughed with his mouth open, and said: "You are speaking wild words again. I have the world as Heaven has the sun. Does the sun perish? When the sun perishes, I too shall perish." Then Yi Yin carried his shoes and hurried off, and so arrived at Tang's. Tang made him chancellor. He can be said to have gone to that happy land and found where he could settle. The Book of Odes says: "I will leave you and go to that happy land. When I reach that happy land, I shall find where I can settle."

伊尹去夏入殷。田饒去魯適燕。介子推去晉入山。田饒事魯哀公而不見察，謂哀公曰：“臣將去君，黃鵠舉矣。”哀公曰：“何謂也？”由饒曰：“君獨不見夫雞乎？敵在前敢鬬者勇也，見食相呼者仁也，守夜不失時者信也。雞雖有此五德，君猶日瀹而食之者何也？則以其所從來者近也。夫黃鵠一舉千里，止君園池，食君魚鱉，啄君黍粱，無此五德者，君猶貴之者何也？以其所從來者遠也。故臣將去君，黃鵠舉矣。”哀公曰：“止！吾將書子之言也。”田饒曰：“臣聞食其食者，不毀其器。陰其樹者，不折其枝。有臣不用，何書其言為？”遂去之燕。燕立以為相。三年，燕政大平，國無盜賊。哀公喟然太息，為之闢寢三月，減損上服。曰：“不慎其前無悔其後，何可復得？”《詩》云：“近將去汝，適彼樂國。適彼樂國，爰得我直。”晉文公反國，酌士大夫酒，召舅犯而將之，召艾陵而相之，授田百萬。介子推無爵。齒而就位。觴三行，介子推奉觴而起，曰：“有龍矯矯，將失其所。龍既入深淵。得其安所。蛇脂盡幹，獨不得甘雨。此何謂也。”文公曰：“嘻！是寡人之過也。吾為子爵與，待旦之朝也。吾為子田與，河東陽之間。”介子推曰：“推聞君子之道，謁而得位，道士不居也，爭而得財，廉士不受也。”文公曰：“使我得反國者，子也。吾將以成子之名。”介子推曰：“推聞君子之道，為人子而不能承其父者，則不敢當其後。為人臣而不見察於其君者，則不敢立於其朝。然推亦無索於天下矣。”遂去而之介山之上。文公使人求之，不得。為之闢寢三月，號呼朞年。《詩》曰：“逝將去汝，適彼樂郊。適彼樂郊，誰之永號。”此之謂也。

Yi Yin left Xia and entered Yin. Tian Rao left Lu and went to Yan. Jie Zitui left Jin and entered the mountains. Tian Rao served Duke Ai of Lu and was not recognized, and said to Duke Ai: "I shall leave my lord; the yellow swan flies high." Duke Ai said: "What do you mean?" Tian Rao said: "Has my lord not seen the rooster? When an enemy is before it, it dares to fight; that is courage. When it sees food, it calls to the others; that is benevolence. It keeps the night watch without missing the time; that is trustworthiness. Though the rooster has these five virtues, my lord still cooks and eats it every day; why? Because it comes from close by. The yellow swan flies a thousand li in one flight, and stops in my lord's garden pond, eating my lord's fish and turtles and pecking my lord's millet; it lacks those five virtues, yet my lord still values it; why? Because it comes from far away. So I shall leave my lord; the yellow swan flies high." Duke Ai said: "Stop! I shall record your words." Tian Rao said: "I have heard that one who eats the food does not break the vessel, and one who shelters beneath the tree does not break its branches. When one has a minister and does not use him, what use is it to record his words?" Then he left for Yan. Yan made him chancellor. In three years Yan's government was at peace and the state had no bandits. Duke Ai sighed deeply, and for that reason avoided the main hall for three months and reduced his fine clothing. He said: "If one is not careful beforehand, there is no regretting afterward; how can one ever get him back?" The Book of Odes says: "I will leave you and go to that happy state. When I reach that happy state, I shall find my uprightness." When Duke Wen of Jin returned to his state, he poured wine for his officers and grandees, summoned Uncle Fan, about to employ him, and summoned Ai Ling to make him chancellor, granting a million mu of fields. Jie Zitui, without rank or age, took his seat. After three rounds of the cup, Jie Zitui raised the cup and stood, saying: "There was a dragon, strong and agile, about to lose its dwelling. The dragon had entered the deep pool and found a secure dwelling. The fat of the snake had all dried up, and it alone could not get sweet rain. What does this refer to?" Duke Wen said: "Ah! This is my fault. I give you rank, as sure as the dawn court awaits daylight. I give you fields, between He and Dongyang." Jie Zitui said: "I have heard that in the Way of the gentleman, if one seeks an audience and gains a position, a Way-keeping officer does not hold it; if one contends and gains wealth, an incorruptible officer does not accept it." Duke Wen said: "It was you who enabled me to return to my state. I shall make your name." Jie Zitui said: "I have heard that in the Way of the gentleman, if as a son one cannot complete his father, one dares not be his heir; if as a minister one is not recognized by one's ruler, one dares not stand in his court. I too seek nothing from the world." So he left and went up on Mount Jie. Duke Wen sent people to look for him but could not find him. For that he avoided the main hall for three months and wailed for a full year. The Book of Odes says: "I will leave you and go to that happy outskirts. When I reach that happy outskirts, who will still wail?" This is what it means.

子賤治單父，彈鳴琴，身不下堂，而單父治。巫馬期以星出，以星入，日夜不處，以身親之，而單父亦治。巫馬期於子賤。子賤曰：“我任人，子任力。任人者佚，任力者勞。”人謂子賤則君子矣，佚四肢，全耳目，平心氣，而百官理，任其數而已。巫馬期則不然。弊性事情，勞力教詔，雖治猶未至也。《詩》曰：“子有衣裳，弗曳弗摟。”

Zijian governed Shanfu, playing a zither, without descending from the hall, and Shanfu was well governed. Wuma Qi went out under the stars and returned under the stars, resting neither day nor night, and doing everything himself, and Shanfu was also well governed. Wuma Qi asked Zijian. Zijian said: "I employ people; you employ strength. One who employs people is at ease; one who employs strength is toiling." People said that Zijian was indeed a gentleman: his limbs were at ease, his ears and eyes intact, his heart and qi calm, and yet the hundred officials were governed, all because he employed the right method. Wuma Qi was not so. He wore down his nature and toiled over affairs, and taught and ordered with great effort; though it was governed, it did not reach the utmost. The Book of Odes says: "You have robes, but you neither trail nor gather them."

子路曰：“士不能勤苦，不能輕死亡，不能恬貧窮，而曰我能行義，吾不信也。昔者申包胥立於秦廷，七日七夜，哭不絕聲，是以存楚。不能勸革，焉能行此？比干且死，而諫愈忠。伯夷叔齊餓於首陽，而志益彰。不輕無記名投票亡，焉能行此？曾子褐衣縕緒，未嘗完也。糲米之食，未嘗飽也。義不合，則辭上卿。不恬貧窮，焉能行此？夫士欲立身行道，無顧難易，然後能行之。欲行義白名，無顧利害，然後能行之。《詩》曰：“彼己之子，碩大且篤。”非良篤修身行之君子其執能與之哉？

Zilu said: "An officer who cannot endure hard work, cannot take death lightly, and cannot be at peace in poverty, yet says that he can practice righteousness, I do not believe. Formerly Shen Baoxu stood in the court of Qin, and for seven days and seven nights his wailing did not stop, and so he preserved Chu. Without enduring hard work, how could he have done this? When Bi Gan was about to die, his remonstrance grew even more loyal. Boyi and Shuqi starved at Shouyang, and their aims became even more clear. Without taking death lightly, how could they have done this? Zengzi wore coarse cloth with hemp padding and never had whole clothes. He ate coarse rice and was never full. When righteousness did not agree, he declined the post of senior minister. Without being at peace in poverty, how could he have done this? An officer who wishes to establish himself and practice the Way must disregard difficulty or ease, and only then can he carry it out. One who wishes to practice righteousness and make his name known must disregard benefit or harm, and only then can he carry it out." The Book of Odes says: "That man is tall and also sincere." If he were not a gentleman who is good, sincere, cultivated, and practicing, who could stand beside him?

子路與巫馬期薪於韞丘之下。陳之富人有處師氏者，脂車百乘，觴於韞丘之上。子路與巫馬期曰：“使子無忘子之所知，亦無進子之所能，得此富，終身無復見夫子，子為之乎？”巫馬期喟然仰天而嘆，闟然投鎌於地，曰：“吾嘗聞之夫子：‘勇士不忘喪其元，志士仁人不忘在溝壑。’子不知予與？試予與？意者其志與？”子路心慚，負薪先歸。孔子曰：“由來！何為偕出而先返也？”子路曰：“向也由與巫馬期薪於韞丘之下，陳之富人有處師氏者，脂車百乘，觴於韞丘之上。由謂巫馬期曰：‘使子無忘子之所知，亦無進子之所能，得此富，終身無復見夫子，子為之乎？’巫馬期喟然仰天而嘆，闟然投鎌於地，曰：‘吾嘗聞之夫子，勇士不忘喪其元，志士仁人不忘在溝壑。子不知予與？試予與？意者其志與？’由也心慚，故先負薪歸。”孔子援琴而彈。《詩》曰：“肅肅鴇羽，集於苞栩。王事靡盬，不能蓻稷黍。父母何怙？悠悠倉天，曷其有所！”予道不行邪？使汝願者。

Zilu and Wuma Qi were cutting firewood at the foot of Yun Hill. In Chen there was a rich man, Master Chushi, who had a hundred greased carriages, and was drinking wine on top of Yun Hill. Zilu said to Wuma Qi: "Suppose you did not forget what you know, nor increase what you can do, yet obtained such wealth, and never again saw the Master for the rest of your life; would you do it?" Wuma Qi sighed deeply, looking up to heaven, and suddenly threw his sickle to the ground, saying: "I once heard from the Master: 'The brave do not forget that they may lose their heads, and men of purpose and benevolence do not forget that they may lie in a ditch.' Are you not understanding me? Testing me? Or do you have an inclination toward that aim?" Zilu felt ashamed in his heart and carried his firewood back first. Confucius said: "You, come here! Why did you go out together but return first?" Zilu said: "Just now You and Wuma Qi were cutting firewood at the foot of Yun Hill. In Chen there was a rich man, Master Chushi, with a hundred greased carriages, drinking wine on top of Yun Hill. I said to Wuma Qi: 'Suppose you did not forget what you know, nor increase what you can do, yet obtained such wealth, and never again saw the Master for the rest of your life; would you do it?' Wuma Qi sighed deeply, looking up to heaven, and suddenly threw his sickle to the ground, saying: 'I once heard from the Master that the brave do not forget that they may lose their heads, and men of purpose and benevolence do not forget that they may lie in a ditch. Are you not understanding me? Testing me? Or do you have an inclination toward that aim?' I felt ashamed in my heart, so I carried my firewood back first." Confucius took up his zither and played. The Book of Odes says: "Rustling go the bustard's wings, alighting on the clustered oak trees. The king's service has no rest, and we cannot plant millet. On what will our parents rely? Distant blue Heaven, where is there a place to settle?" Is my Way unable to be practiced? It has given rise to this wish in you.

孔子曰：“士有五。有埶尊貴者，有家富厚者，有資勇悍者，有心智能者，不以愛民行義理，而反以暴敖凌物。家富厚者，不以振窮救不足，而反以侈靡無度。資勇悍者，不以衛上攻戰，而反以侵陵私鬥。心智能者，不以端計數，而反以事奸飾詐。貌美好者，不以統朝蒞民，而反以蠱女從欲。此五者，所謂士失其美質者也。”《詩》曰：“溫其如玉，在其板屋，亂我心曲。”

Confucius said: "There are five kinds of officers. Some have exalted power and rank, some have wealthy estates, some have fierce natures, some have clever minds, and yet they do not use these to love the people and practice righteousness, but instead use them to be violent, arrogant, and abusive of others. Those with wealthy estates do not use them to relieve the poor and help those in want, but instead use them for extravagance without limit. Those with fierce natures do not use them to defend the ruler or fight in war, but instead use them to encroach and quarrel privately. Those with clever minds do not use them to correct accounts, but instead use them to serve the crooked and gloss over deceit. Those with fair looks do not use them to lead the court and oversee the people, but instead use them to bewitch women and indulge desire. These five are what are called officers who have lost their fine qualities." The Book of Odes says: "Gentle as jade, in that wooden house, he stirs the depths of my heart."

上之人所遇，容色為先，聲音次之，事行為後。故望而知宜為人君者容也，近而可信者色也，發而安中者言也，久而可觀者行也。故君子容色，天下儀象而望之，不假言而知宜為人君者。《詩》曰：“彥如渥沰。”其君也哉！

What those in high positions meet with is first the appearance, then the voice, and last the deeds. Therefore what shows from afar that one is fit to be a ruler is the bearing; what makes one trusted on approach is the expression; what is uttered and settled within is speech; and what can be observed over a long time is conduct. Therefore the gentleman's bearing and expression are looked up to by the whole world as a model, and one knows he is fit to be a ruler without the aid of words. The Book of Odes says: "His face is glossy, with a red glow." He is the ruler!

子夏讀書已畢。夫子問曰：“爾亦可言於書矣。”子夏對曰：“書之於事也。昭昭乎若日月之光明，燎燎乎如星辰之錯行，上有堯舜之道，下有三王之義，子弟所受於夫子者，志之於心不敢忘。雖居蓬戶之中，彈琴以詠先生之風，有人亦樂之，無人亦樂之，亦可發憤忘食矣。《詩》曰：‘衡門之下，可以棲遲。泌之洋洋，可以療飢。’”夫子造然變容曰：“嘻！吾子殆可以言書已矣。然子以見其表，未見其裡。”彥淵曰：“其表已見，其裡又何有哉？”孔子曰：“窺其門，不入其中，安知其奧藏之所在乎？然藏又非難也。丘嘗悉心盡志，已入其中，前有高岸，後有深谷，泠泠然如此，既立而已矣。”

Zixia finished reading the Documents. The Master asked: "You too can now discuss the Documents." Zixia answered: "In matters, the Documents are as clear as the brightness of the sun and moon and as brilliant as the stars crossing in their courses; above is the Way of Yao and Shun, below is the righteousness of the Three Kings, and what your disciples have received from the Master I keep in my heart and dare not forget. Even living in a hut of thatch, I play the zither and sing of the customs of the former kings; whether someone is there or not, I am happy, and I could be so stirred that I forget to eat. The Book of Odes says: 'Beneath a gate made of a crossbeam, one can take rest. The waters of the Bi roll on; they can still hunger.'" The Master suddenly changed countenance and said: "Ah! You are nearly able to discuss the Documents. But you have seen their outside and have not seen their inside." Yan Yuan said: "The outside has already been seen; what more is there inside?" Confucius said: "If one peers at the gate and does not enter it, how can one know where its depths are stored? Yet storing is not difficult. Qiu once exhausted his heart and will and has already entered; before him are high banks and behind him deep valleys, and it is clear and cold like this; I have already taken my stand, that is all."

傳曰：國無道則飄風厲疾，暴雨折木，陰陽錯氣，夏寒冬溫，春熱秋榮，日月無光，星辰錯行，民多疾病，國多不祥，群生不壽，而五穀不登。當成周之時，陰陽調，寒暑平，群生遂，萬物寧。故曰：其風治，其樂連，其驅馬舒，其民依依，其行遲遲，其意好好。《詩》曰：“匪風發兮，匪車揭兮，顧瞻周道，中心制（下加心）兮。”

The records say: When a state lacks the Way, whirlwinds are fierce and swift, violent rains break the trees, yin and yang are in disorder, summers are cold and winters warm, spring is hot and autumn blossoms, sun and moon have no light, stars cross out of their courses, the people have many illnesses, the state has many ill omens, living creatures are not long-lived, and the five grains do not ripen. In the time of Chengzhou, yin and yang were in harmony, cold and heat were balanced, living creatures were at ease, and the myriad things were at peace. Therefore it is said: its winds were gentle and in order, its music was continuous, its driving of horses was relaxed, its people were affectionate, its walking was unhurried, and its thoughts were kind. The Book of Odes says: "That wind rages, that carriage speeds on; looking back at the road of Zhou, my heart is sad."

夫治氣養心之術，血氣剛強則務之以調和，智慮潛深則一之以易諒，勇毅強果則輔之以道術，齊給便捷則安之以靜退，卑攝貪利則抗之以高志，容眾駑散則劫之以師友，怠慢摽棄，則慰之以禍災。願婉端愨則合之以禮樂。凡治氣養心之術，莫徑由禮，莫優得師，莫慎一好。好一則摶，摶則精，精則神，神則化。是以君子務結心乎一也。《詩》曰：“淑人君子，其儀一兮。其儀一兮，心如結兮。”

The method for governing qi and nourishing the heart: if blood and qi are strong and unyielding, strive to treat them with harmony; if thought is deep and heavy, unify it with simplicity and sincerity; if one is resolute and fierce, assist with the arts of the Way; if one is quick and nimble, steady with quiet and retreat; if one is lowly and greedy for profit, counter with lofty aims; if one is lenient, dull, and scattered, restrain with teachers and friends; if one is negligent and prone to abandon, warn with disasters; if one is plain and earnest, join with ritual and music. In every method of governing qi and nourishing the heart, nothing is more direct than going through ritual, nothing better than obtaining a teacher, nothing more careful than a single-minded love. If one's love is single, one is unified; being unified, one is refined; being refined, one is spirit-like; being spirit-like, one transforms. Therefore the gentleman strives to tie his heart to single-mindedness. The Book of Odes says: "The good man, the gentleman, his bearing is single. His bearing is single, and his heart is as if tied."

玉不琢，不成器。人不學，不成行。家有千金之玉，不知治，猶之貧也。良工宰之，則富及子孫。君子謀之，則為國用。故動則安百姓，議則延民命。《詩》曰：“淑人君子，正是國人。正是國人，胡不萬年！”

Jade that is not carved and polished does not become a vessel. A person who does not study does not complete his conduct. If a family has jade worth a thousand in gold and does not know how to work it, they are still poor. If a skilled craftsman works it, wealth is passed down to descendants. If a gentleman plans with it, it is used by the state. Therefore, when he acts, he gives peace to the people; when he deliberates, he lengthens the people's lives. The Book of Odes says: "The good man, the gentleman, sets right the people of this state. He sets right the people of this state; why not for ten thousand years!"

嫁女之家，三夜不息燭，思相離也。取婦之家，三日不舉樂，思嗣親也。是故昏禮不賀，人之序也。三月而廟見，稱來婦也。厥明見舅姑，舅姑降於西階，婦降自阼階，授之室也。孝子之情也。故禮者，因人情為文。《詩》曰：“親結其褵，九十其儀。”言多儀也。

In the family that marries off a daughter, the candles are not put out for three nights, out of longing at the separation. In the family that takes a bride, no music is played for three days, out of longing for the continuation of the line. For this reason no congratulations are offered at a wedding; it is the order of human relations. After three months the bride is presented at the temple and is called one who has come to be a wife. At dawn the next day she sees her parents-in-law; they descend by the western steps and the bride descends by the eastern steps, handing over the chamber to her. This is the feeling of a filial child. So ritual is the patterning of human feeling. The Book of Odes says: "Her kin tie on her kerchief; the ceremonies number ninety." This means the ceremonies are many.

原天命，治心術，理好惡，適情性，而治道畢矣。原天命則不惑禍福，不惑禍福則動靜循理矣。治心術則不妄喜怒。不妄喜怒則賞罰不阿矣。理好惡則不貪無用。不貪無用則不以物害性矣。適情性則欲不過節，欲不過節則養性知足矣。四者不求於外，不假於人，反諸己而存矣。夫人者說人者也，形而為仁義，動而為法則。《詩》曰：：“伐柯伐柯，其則不遠。”

Trace back to Heaven's mandate, regulate the arts of the heart, order likes and dislikes, and adjust feelings and nature, and the Way of government is complete. By tracing back to Heaven's mandate one is not confused by calamity and fortune; not being confused by them, one's movement and rest follow principle. By regulating the arts of the heart one does not rejoice or rage recklessly; not rejoicing and raging recklessly, rewards and punishments are not partial. By ordering likes and dislikes one does not covet the useless; not coveting the useless, one does not harm one's nature with things. By adjusting feelings and nature, desires do not exceed the measure, and when desires do not exceed the measure one nourishes one's nature and knows contentment. These four are not sought outside and do not borrow from others; turning back to oneself, they are there. A person is one who delights others; when it takes form it is humaneness and righteousness, and when it acts it is the model. The Book of Odes says: "Hewing an axe handle, hewing an axe handle, the model is not far."

傳曰：昔者舜甑盆無羶，而下不以餘獲罪。飯乎土簋，啜乎土型，而工不以巧獲罪。麑衣而執（下加皿）領，而女不以侈獲罪。法下易由，事寡易為，而民不以政獲罪。故大道多容，大德多下，聖人寡為，故用物常壯也。傳曰：易簡而天下之理得矣。忠易為禮，誠易為辭，賢人易為民，工巧易為材。《詩》曰：“岐有夷之行，子孫保之。”

The records say: Formerly Shun's steamer and basin had no gamey smell, and below him no one was blamed for leftovers. He ate from earthen bowls and drank soup from earthen vessels, and no craftsman was blamed for skill. He wore a fawn-skin garment yet kept his collar in order, and no woman was blamed for extravagance. The law below was easy to follow and tasks were few and easy to do, and the people were not blamed for government decrees. So the great Way can mostly contain, great virtue is mostly humble, and sages do little, so the use of things is always vigorous. The records say: With simplicity the principle of the world is attained. Loyalty easily becomes ritual, sincerity easily becomes speech, the worthy easily become people, and skill easily becomes material. The Book of Odes says: "At Mount Qi there is a level road; may descendants keep it."

有殷之時，谷生湯之廷，三日而大拱。湯問伊尹曰：“何物也？”對曰：“谷樹也。”湯問：“何為而生於此？”伊尹曰：“谷之出澤野物也，今生天子之庭，殆不吉也。”湯曰：“奈何？”伊尹曰：“臣聞妖者禍之先，祥者福之先。見妖而為善，則禍不至，見祥而為不善，則福不臻。”湯乃齋戒靜處，夙興夜寐，弔死問疾，赦過賑窮，七日而谷亡。妖孽不見，國家其昌。《詩》曰：“畏天之威，於時保之。”

In the time of the Shang, a paper mulberry grew in the court of Tang, and in three days it grew so large that two hands could just encircle it. Tang asked Yi Yin: "What is this?" He answered: "A paper mulberry." Tang asked: "Why does it grow here?" Yi Yin said: "The mulberry comes from marshes and wilds; it is a wild thing. Now it grows in the Son of Heaven's court, which is probably inauspicious." Tang said: "What should be done?" Yi Yin said: "I have heard that a portent is the omen of calamity and an auspicious sign is the omen of fortune. If one sees a portent and does good, calamity does not arrive; if one sees an auspicious sign and does not do good, fortune does not come." Tang then fasted and stayed quietly, rose early and retired late, consoled the dead and visited the sick, pardoned faults and relieved the poor, and in seven days the tree vanished. Portents did not appear again and the state flourished. The Book of Odes says: "Fearing the awe of Heaven, thereby I preserve it."

昔者周文王之時，蒞國八年，夏六月，文王寢疾。五日而地動，東西南北不出國郊。有司皆曰：“臣聞地之動，為人主也。今者君王寢疾，五日而地動，四面不出國郊。群臣皆恐，請移之。”文王曰：“奈何其移之也？”對曰：“興事動眾以增國城，其可以移之乎。”文王曰：“不可。夫天之見妖，是罰有罪也。我必有罪，故天以此罰我也。今又專動眾以增國城，是重吾罪也。不可以移之。昌也請改行重善以移之，其可以免乎。”於是遂謹其禮袟、皮革，以交諸侯；飾其辭令幣帛，以禮俊士；頒其爵列、等級、田疇，以賞群臣。行此無幾何而疾止。文王即位八年而地動，地動之後四十三年，凡蒞國五十一年而終。此文王之所以踐妖也。《詩》曰：“畏天之威，於時保之。”

Formerly, in the eighth year of King Wen of Zhou's rule, in the sixth month of summer, King Wen lay ill. For five days the earth shook, but it did not extend beyond the capital suburbs in any of the four directions. The officials all said: "We have heard that earthquakes are on account of the ruler. Now the king lies ill and the earth has shaken for five days, not going beyond the capital suburbs in any direction. The ministers are all afraid; we ask to transfer it." King Wen said: "How would it be transferred?" They answered: "By undertaking works and mobilizing the people to raise the walls of the capital, it can probably be transferred." King Wen said: "No. Heaven shows a portent to punish the guilty. I must have a fault, so Heaven punishes me with this. If I now were also to mobilize the people just to raise the city walls, I would add to my guilt. It cannot be transferred. I, Chang, ask to improve my conduct and increase goodness in order to transfer it; probably that can avert it." So he took care with the ritual registers and furs, to form ties with the lords; he polished his speeches and gifts of silk, to treat gifted men with courtesy; and he issued ranks, grades and fields to reward his ministers. Not long after he did these things, his illness stopped. King Wen had held the throne eight years when the earth shook, and forty-three years after the earthquake, after ruling fifty-one years in all, he died. This is how King Wen trod on a portent. The Book of Odes says: "Fearing the awe of Heaven, thereby I preserve it."

王者之論德也，不尊無功，不官無德，不誅無罪，朝無幸位，民無幸生。故上賢使能而等級不踰，折暴禁悍而刑罰不過，百姓曉然皆知夫為善於家，取賞於朝也，為不善於幽而蒙刑于顯也。《詩》曰：“明昭有周，式序在位。”

A true king judges virtue: he does not honor those without merit, does not give office to those without virtue, and does not execute those without guilt. There are no lucky places at court and no lucky survival among the people. So he honors the worthy and employs the able without ranks being overstepped, subdues the cruel and restrains the violent without punishments being excessive, and the hundred clans know clearly that goodness done at home earns reward at court, and wrongdoing done in the dark brings punishment in the open. The Book of Odes says: "Bright is Zhou, arranged in order are those in office."

傳曰：以從俗為善，以貨財為寶，以養性為已至道，是民德也，未及於士也。行法而志堅，不以私慾害其所聞，是勁士也，未及於君子也。行法而志堅，好修其所聞以矯其情，言行多當，未安諭也，知慮多當，未周密也，上則能大其所隆也，下則開道不若己者，是篤厚君子，未及聖人也。若夫修百王之法，若別白黑，應當世之變，若數一二，行禮要節，若性四支，因化立功，若推四時，天下得序，群物安居，是聖人也。《詩》曰：“明昭有周，式序在位。”

The records say: One who takes conformity to custom as goodness, goods and wealth as treasure, and nourishing his nature as his own utmost Way has the virtue of the common people, but has not yet reached the rank of scholar. One who follows the law with firm purpose and does not let private desire harm what he has heard is a rigid scholar, but has not yet reached the gentleman. One who follows the law with firm purpose and likes to cultivate what he has heard in order to correct his nature, whose words and deeds are mostly fitting but not yet steadily clear, and whose thoughts and plans are mostly fitting but not yet thorough, who above can enlarge what he honors and below can guide those not equal to himself, is a sincere gentleman, but has not yet reached the sage. As for one who cultivates the laws of the hundred kings as if distinguishing black and white, responds to the changes of the age as if counting one and two, practices ritual with restraint as if using his four limbs, and follows change to establish merit as if shifting the four seasons, so that the world gains its order and the many things settle: this is a sage. The Book of Odes says: "Bright is Zhou, arranged in order are those in office."

魏文侯欲置相，召李克問曰：“寡人慾置相，非翟黃則魏成子。願卜之於先生。”李克避席而辭曰：“臣聞之：‘卑不謀尊疎不間親。’臣外居者也，不敢當命。”文侯曰：“先生臨事勿讓。”李克曰：“夫觀士也，居則視其所親，富則視其所與，達則視其所舉，窮則視其所不為，貧則視其所不取。此五者足以覌矣。”文侯曰：“請先生就舍，寡人之相定矣。”李克出遇翟黃，翟黃曰：“今日聞君召先生而卜相，果誰為之？”李克曰：“魏成子為之。”翟黃悖然作色曰：“吾何負於魏成子？西河之守，吾所進也。君以鄴為憂，吾進西門豹。君欲伐中山，吾進樂羊。中山既拔，無守之者，吾進先生。君欲置太子傅，吾進趙蒼唐。皆有成功就事。吾何負於魏成子？”克曰：“子之言克於子之君也，豈比周以求大官哉？君問置相非成則黃，二子如何？臣對曰：‘君不察故也。居則視其所親，富則視其所與，達則視其所舉，窮則視其所不為，貧則視其所不取。五者足以定矣，何待克哉！’以知魏成子為相也。且子焉得與魏成子比乎？魏成子食祿千鍾，什一在內，九在外，以聘約天下之士。是以東得卜子夏、田子方、段幹木。此三人君皆師友之。子之所進皆臣之，子焉得與魏成子比乎？”翟黃逡巡再拜曰：“鄙人固陋，失對於夫子。”“明昭有周，式序在位。”

Marquis Wen of Wei wished to appoint a chief minister, and summoned Li Ke and asked: "I wish to appoint a chief minister; it will be either Zhai Huang or Wei Chengzi. I would like to consult you." Li Ke left his mat and declined, saying: "I have heard: 'The lowly do not plan for the honored, and the distant do not sow discord among the close.' I am a man living outside the court and do not dare take on this command." Marquis Wen said: "Sir, do not be modest when the matter is before you." Li Ke said: "To observe a scholar, when he is at leisure look at whom he is close to; when he is rich, look at what he gives; when he is eminent, look at whom he recommends; when he is in distress, look at what he will not do; when he is poor, look at what he will not take. These five are enough for observing." Marquis Wen said: "Please return to your lodging, sir; my chief minister is settled." Li Ke went out and met Zhai Huang, who said: "I heard that today the ruler summoned you to consult about appointing a chief minister; who will it be?" Li Ke said: "Wei Chengzi will be." Zhai Huang changed color abruptly and said: "How am I inferior to Wei Chengzi? The governor of Xihe was recommended by me. When the ruler worried about Ye, I recommended Ximen Bao. When the ruler wished to attack Zhongshan, I recommended Yue Yang. After Zhongshan was taken and there was no one to govern it, I recommended you, sir. When the ruler wished to appoint a tutor for the crown prince, I recommended Zhao Cangtang. All succeeded and completed their tasks. How am I inferior to Wei Chengzi?" Li Ke said: "When you praised me to your ruler, was it to form a faction in order to seek high office? When the ruler asked about appointing a chief minister, he said it would be either Chengzi or Huang, and asked how the two men were. I answered: 'It is because the ruler does not examine. At leisure, look at whom he is close to; when rich, look at what he gives; when eminent, look at whom he recommends; when in distress, look at what he will not do; when poor, look at what he will not take. These five are enough to decide; why wait for me?' So I knew Wei Chengzi would be chief minister. Besides, how can you compare with Wei Chengzi? Wei Chengzi draws a stipend of a thousand zhong, of which nine tenths go outside and one tenth stays inside, and with it he engages the scholars of the world. So in the east he obtained Bu Zixia, Tian Zifang and Duangan Mu. These three the ruler treats as teachers and friends. All those you have recommended are ministers; how can you compare with Wei Chengzi?" Zhai Huang hesitated, stepped back, bowed twice and said: "I am shallow by nature, and answered you wrongly, sir." The Book of Odes says: "Bright is Zhou, arranged in order are those in office."

成侯嗣公，聚斂計數之君也，未及取民也。子產取民者也，未及為政也。管仲為政者也，未及修禮也。故修禮者王，為政者強，取民者安，聚斂者亡。聚斂以招寇，積財以肥敵，危身亡國之道也，故明君不蹈也。將修禮以齊朝，正法以齊官，平政以齊下，然後節奏齊乎朝，法則度量正乎官，忠信愛利刑乎下。如是百姓愛之如父母，畏之如神明，是以德澤洋乎海內，福祉歸乎王公。《詩》曰：“降福簡簡，威儀昄昄。”

Marquis Cheng and Duke Si were rulers who hoarded and counted, and had not yet won the people's hearts. Zichan won the people's hearts but had not yet reached governing. Guan Zhong governed but had not yet reached cultivating ritual. So one who cultivates ritual becomes king, one who governs becomes strong, one who wins the people's hearts becomes secure, and one who hoards perishes. To hoard is to invite bandits, and to accumulate wealth is to fatten the enemy; it is a way of endangering oneself and ruining the state, so an enlightened ruler does not take it. He will cultivate ritual to put the court in order, rectify the law to put the officials in order, and make government harmonious to put those below in order; then rhythm is in order at court, laws and measures are upright among officials, and loyalty, trust, love and benefit form among the people below. In this way the hundred clans love him as parents and fear him as spirits, and so his virtue flows over all within the seas and blessings return to kings and dukes. The Book of Odes says: "The blessings sent down are abundant, the dignity is grand."

楚莊王寢疾，卜之，曰“可為祟”。大夫曰：“請用牲。”莊王曰：“止。古者聖王之制，祭不過望。濉、漳、江、漢，楚之望也。寡人雖不德，河非所獲罪也。”三日而疾有瘳。孔子聞之曰：“楚莊王之霸，其有方矣。制節守職，其霸不亦宜乎！”《詩》曰：“嗟嗟保介。”莊王之謂也。

King Zhuang of Chu lay ill, and divination said: "The River god is causing trouble." The grand masters said: "Please offer sacrificial animals." King Zhuang said: "Stop. The system of the ancient sage kings was that sacrifices did not go beyond the distant sacrifices to the mountains and rivers one could see. The Sui, Zhang, Jiang and Han are Chu's distant sacrifices. Although I have no virtue, I have not offended the River." In three days his illness was cured. Confucius heard of it and said: "King Zhuang of Chu's becoming hegemon was by method. He restrained his measures and kept to his station; was it not fitting that he became hegemon!" The Book of Odes says: "Alas for those who protect and assist." This refers to King Zhuang.

人主之疾，十有二發，非有賢醫，莫能治也。何謂十二發？曰：支、隔、肓、煩、喘、痺、風，此之曰十二發。賢醫治之如何？曰：省事輕刑，則痿不作。無使小民飢寒，則蹶不作。無令財貨上流，則逆不作。無令倉廩積腐，則脹不作。無使府庫充實，則滿不作。無使群臣縱恣，則支不作。無使下情不上通，則隔不作。上振恤下，則肓不作。法令奉行，則煩不作。無使下怨，則喘不作。無使賢人伏匿，則痺不作。無使百姓歌吟誹謗，則風不作。夫重臣群下者，人主之心腹支體也。心腹支體無疾，則人主無疾矣。故非有賢醫，莫能治也。人主皆有此十二疾而不用賢醫，則國非其國也。《詩》曰：“多將熇熇，不可救藥。”終亦必亡而已矣。故賢醫用，則眾庶無疾，況人主乎？

A ruler's illness has twelve outbreaks, and without a worthy physician no one can cure them. What are the twelve outbreaks? They are called: wilting, collapse, reversal, swelling, fullness, branching, obstruction, the vital membrane, vexation, panting, numbness and wind; these are the twelve outbreaks. How does a worthy physician treat them? By reducing affairs and lightening punishments, wilting does not break out. By not letting the common people suffer hunger and cold, collapse does not break out. By not letting wealth flow upward, reversal does not break out. By not letting the granaries pile up and rot, swelling does not break out. By not letting the treasuries become overfull, fullness does not break out. By not letting ministers run wild, branching does not break out. By not letting the feelings of those below fail to reach the top, obstruction does not break out. By those above relieving those below, the vital membrane does not break out. By carrying out laws and decrees, vexation does not break out. By not letting those below resent, panting does not break out. By not letting worthy men go into hiding, numbness does not break out. By not letting the hundred clans sing and slander, wind does not break out. The important ministers and those below are the ruler's heart, belly and limbs. When the heart, belly and limbs have no illness, the ruler has no illness. So without a worthy physician no one can cure them. If a ruler has all twelve illnesses and does not use a worthy physician, then the state is no longer his state. The Book of Odes says: "When the fierce fire burns high, it cannot be cured." In the end he surely perishes. So when a worthy physician is used, the common people have no illness, to say nothing of the ruler.

傳曰：太平之時，無瘖龍（加疒），跛眇，尫蹇，侏儒，折知，父不哭子，兄不哭弟，道無襁負之遺育。然各以其序終者，賢醫之用也。故安止平正，除疾之道無他焉，用賢而已矣。《詩》曰：“有瞽有瞽，在周之庭。”紂之餘民也。

The records say: In a time of great peace there are no mutes or deaf, lame or one-eyed, crippled, dwarfs, or those with broken wits; fathers do not weep for sons, elder brothers do not weep for younger brothers, and on the roads there are no infants in swaddling lost. Yet each ends in due order; this is the employment of worthy physicians. So the Way of settling and rectifying and removing illness is nothing else but employing the worthy. The Book of Odes says: "There are blind musicians, there are blind musicians, in the court of Zhou." They were the remaining people of Zhou the tyrant.

傳曰：喪祭之禮廢，則臣子之恩薄。臣子之恩薄，則背死亡生者眾。《小雅》曰：“子子孫孫，勿替引之。”

The records say: When the rites of mourning and sacrifice are abandoned, the ministers' and sons' kindness grows thin. When the ministers' and sons' kindness is thin, those who turn their backs on the dead and slight the living are many. The Minor Odes say: "Sons and grandsons, do not abandon it, may it continue long."

人事倫則順於鬼神，順於鬼神則降福孔皆。《詩》曰：“以享以祀，以介景福。”

When human affairs have their order, one follows the spirits, and when one follows the spirits, the blessings sent down are widely spread. The Book of Odes says: "Thereby offer and thereby sacrifice, thereby seek great blessings."

武王伐紂，到於邢丘，軛折為三，天雨三日不體。武王心懼，召太公而問。曰：“意者紂未可伐乎？”太公對曰：“不然。軛折為三者，連當分為三也。天雨三日不休，欲灑吾兵也。”武王曰：“然何若矣？”太公曰：“愛其人者，及屋上烏，惡其人者，憎其胥餘。鹹劉厥敵，靡使有餘。”武王曰：“於戲維遹案：天下未定也。”周公趨而進曰：“不然，使各度其宅，而佃其田，無獲舊新。百姓有過，在予一人。”武王曰：“於戲！天下已定矣。”乃修武勒兵於寧，更名邢丘曰懷寧，曰修武，行克紂於牧之野。《詩》曰：“牧野洋洋，檀車皇皇，駟騵彭彭。維師尚父，時為鷹揚，亮彼武王，肆伐大商，會朝清明。”既反商，封黃帝之後於薊，封帝堯之後於祝，封舜之後於陳。下車而封夏后氏之後於杞，封殷之後於宋，比干之墓，釋箕子之囚，表商之閭。濟河而西，馬放華山之陽，示不復乘也。牛放桃林之野，未不復服也。車甲釁而藏之於府庫，示不復用也。於是廢軍而郊射，左射狸首，右射騶虞，然後天下知武王不復用兵也。祀乎是月堂項目民知孝，朝覲然後諸侯知所以臣，耕籍然後諸侯知所以敬。坐三老五更於大學，天子執醤而饋，執爵而酳，所以教諸侯之悌也。此四者，天下之大教也。夫武之久不亦宜乎？《詩》曰：“勝殷遏劉，耆定爾功。”言武伐紂而殷亡也。

When King Wu attacked Zhou the tyrant, at Xingqiu the chariot yoke broke into three pieces and it rained for three days without stopping. King Wu was afraid in his heart and summoned Taigong to ask him, saying: "Perhaps Zhou cannot yet be attacked?" Taigong answered: "Not so. The yoke broke in three because the army should be divided into three parts. The rain falling for three days without stopping is to wash our weapons." King Wu said: "Then what should be done?" Taigong said: "If one loves a man, one loves even the crows on his roof; if one hates a man, one hates even his servants. Kill all those enemies and leave none remaining." King Wu said: "Alas, the world is not yet settled." (The base text contains an inserted note reading 'Wei Yu an'.) The Duke of Zhou stepped forward quickly and said: "Not so. Let each dwell in his house and till his field, without distinguishing old people from new. If the hundred clans have faults, let them lie on me alone." King Wu said: "Alas! The world is now settled." So at Ning he repaired weapons and restrained the army, renamed Xingqiu as Huai and Ning as Xiuwu, and in the end defeated Zhou at Muye. The Book of Odes says: "Muye is vast, the sandalwood chariots are gleaming, the four bay horses with white bellies gallop. The Grand Master Shangfu was then like a soaring hawk, helping that King Wu to attack the great Shang, and the assembly at dawn was clear and bright." Having entered Shang, he enfeoffed the descendants of the Yellow Emperor at Ji, the descendants of Emperor Yao at Zhu, and the descendants of Shun at Chen. Dismounting from his chariot he enfeoffed the descendants of the Xia sovereign at Qi and the descendants of the Yin at Song, repaired the tomb of Bi Gan, released Jizi from prison, and honored the lane of Shang Rong. Crossing the river westward, he let the horses go to the south of Mount Hua to show they would not be ridden again, and let the oxen go in the wilds of Taolin to show they would not be used again. The chariots and armor were smeared with blood and stored in the treasuries to show they would not be used again. Then he abolished the army, and in the suburbs held archery, shooting at the Fox Head on the left and the Zouyu on the right, and after that the world knew that King Wu would no longer use arms. By sacrificing in the Bright Hall, the people came to know filial piety (the base text has a garbled note here, to be read as 'Bright Hall'); by court audiences the lords knew how to be ministers; by plowing the ritual field the lords knew how to be reverent. He had the Three Elders and Five Seniors sit in the Imperial Academy, the Son of Heaven himself carried the sauce to serve them food and held the cup to offer them wine, in order to teach the lords fraternal respect. These four are the great teachings of the world. Was it not fitting that his martial achievement lasted? The Book of Odes says: "Overcome Yin, stop the killing, and complete your achievement." This means King Wu attacked Zhou and Yin perished.

孟嘗君請學於閔子，使車往迎閔子。閔子曰：“禮有來學無往教。致師而學不能學，往教則不能化君也。君所謂不能學者也，臣所謂不能化者也。”於是孟嘗君曰：“敬聞命矣。”明日袪衣請受業。《詩》曰：“敬聞命矣。”

Lord Mengchang asked to study under Master Min, and sent a carriage to welcome Master Min. Master Min said: "By ritual, students come to learn; teachers do not go to teach. If one summons a teacher in order to learn, one cannot learn; if one goes to teach, one cannot transform the ruler. The ruler is the one who cannot learn, as it is said, and the minister is the one who cannot transform." Then Lord Mengchang said: "I respectfully heard the command." The next day he lifted his robe and asked to receive instruction. The Book of Odes says: "I respectfully heard the command." (The verse is thus in the base text; a mistaken copy of the preceding text is suspected.)

劍雖利，不厲不斷。材雖美，不學不高。雖有旨酒嘉殽，不嘗不知其旨。雖有善道，不學不達其功。故學然後知不足，教然後知不究。不足，故自愧而勉。不究，故盡師而熟。由此觀之，則教學相長也。子夏問《詩》，學一以知二。孔子曰：“起予者，商也。始可與言《詩》已矣！”孔子賢乎英傑而聖德備，弟子被光景而德彰。《詩》曰：“日就月將。”

Though a sword is sharp, without whetting it cannot cut. Though material is fine, without study it does not rise high. Even with fine wine and dishes, without tasting one does not know their flavor. Even with a good Way, without study one does not reach its achievement. So after studying one knows one's insufficiency, and after teaching one knows one's limits. Knowing insufficiency, one feels ashamed and encourages oneself. Knowing the limits, one devotes one's heart to the teacher and becomes practiced. From this we see that teaching and learning grow each other. Zixia asked about the Odes and, learning one thing, knew two. Confucius said: "It is Shang who inspires me. Now I can begin to discuss the Odes with him!" Confucius was worthier than the heroes and his sagely virtue was complete, and his disciples took on his light and their virtue became clear. The Book of Odes says: "Day by day achieving, month by month advancing."

凡學之道，嚴師為難。師嚴，然後道尊。道尊，然後民知敬學。故太學之禮，雖詔於天子，無北面，尊師尚道也。故不言而信，不怒而威，師之謂也。《詩》曰：“日就月將，學有緝熙於光明。”

In the Way of learning, honoring the teacher is the hardest. When the teacher is honored, the Way is respected. When the Way is respected, the people know to revere learning. So in the rites of the Imperial Academy, even when addressing the Son of Heaven, one does not face north, in order to honor the teacher and esteem the Way. So to be trusted without speaking and to have awe without anger refers to a teacher. The Book of Odes says: "Day by day achieving, month by month advancing, learning continuing in brightness until great brightness."

傳曰：宋大水，魯人吊之曰：“天降淫雨，延及君地，以憂執政，使臣敬吊。”宋人應之曰：“寡人不仁，齋戒不修，使民不時。天加以災，又遺君憂。拜命之辱。”孔子聞之，曰：“宋國其庶幾矣！”弟子曰：“何謂？”孔子曰：“昔桀紂不任其過，其亡也忽焉。成湯文王知任其過，其興也勃焉。過而改之，是不過也。”宋人聞之，乃夙興夜寐，弔死問疾，戮力宇內。三歲，年豐政平。鄉使宋人不聞孔子之言，則年穀未豐，而國家未寧。《詩》曰：“弗時仔肩，示我顯德行。”

The records say: When Song suffered a great flood, the people of Lu sent condolences, saying: "Heaven has sent down excessive rain, which has reached the ruler's land, causing concern for the government, and has sent me respectfully to offer condolences." The Song people replied: "I am not humane, I have not cultivated fasting and purification, and I have used the people at the wrong times. Heaven has added disaster, and also left your lord to worry. I bow in thanks for the disgrace of your command." Confucius heard of it and said: "Song will nearly flourish!" A disciple said: "What does that mean?" Confucius said: "Formerly Jie and Zhou did not take on their faults and perished quickly. Tang the Accomplisher and King Wen knew to take on their faults and rose swiftly. To have a fault and correct it is to have no fault." Hearing this, the people of Song rose early and retired late, consoled the dead and visited the sick, and exerted themselves within the realm. After three years the harvests were abundant and the government was harmonious. Had the Song people not heard Confucius's words, the year's grain would not have been plentiful and the state would not have been at peace. The Book of Odes says: "Not at the proper time shouldering a heavy burden, show me your bright virtue."

齊桓公設庭燎，為士之慾造見者。朞年而士不至。於是東野鄙人有以九九見者。桓公使戲之，曰：“九九足以見乎？”鄙人曰：“臣不以九九足以見也。君設庭燎以待士，朞年而士不至。夫士之所以不至者，君，天下之賢君也，四方之士皆自以為不及君，故不至也。夫九九，薄能耳，而君猶禮之，況賢於九九者乎？夫太山不讓礫石，江海不辭小流，所以成其大也。《詩》曰：‘先民有言，詢於芻蕘。’言博謀也。桓公曰：“善。”乃因禮之。四方之士相導而至矣。《詩》曰：“自堂徂基，自羊來牛。”言以內及外，以小成大也。

Duke Huan of Qi set up courtyard torches because he wished scholars to come for an audience. After a full year no scholar came. Then a rustic from the eastern wilds came to be received with the art of the nine-nine multiplication table. Duke Huan had someone tease him, saying: "Is the nine-nine table enough for an audience?" The rustic said: "I do not think the nine-nine table is enough for an audience. You, my lord, set up courtyard torches to wait for scholars, and after a full year no scholar has come. The reason scholars have not come is that you are the worthy ruler of the world, and the scholars of the four quarters all think themselves not equal to you, so they do not come. The nine-nine table is only a shallow skill, yet if you treat it with courtesy, how much more those who surpass it? Mount Tai does not refuse gravel, and rivers and seas do not turn away small streams, and so they achieve their greatness. The Book of Odes says: 'The ancients had a saying: ask the woodcutters.' This means consulting widely." Duke Huan said: "Good." So he treated him with courtesy. Scholars from the four quarters led one another to come. The Book of Odes says: "From the hall to the foundation, from the sheep to the ox." This means from within to without, from small to great.

太平之時，民行役者不踰時，男女不失時以偶，孝子不失時以養。外無曠夫，內無怨女。上無不慈之父，下無不孝之子。父子相成，夫婦相保。天下和平，國家安寧。人事備乎下，天道應乎上。故天不變經，地不易形，日月昭明，列宿有常。天施地化，陰陽和合，動以雷電，潤以風雨，節以山川，均其寒暑。萬民育生，各得其所，而制國用。故國有所安，地有所主。聖人刳木為舟，剡木為檝，以通四方之物，使澤人足乎木，山人足乎魚，餘衍之財有所流。故豐膏不獨樂，磽确不獨苦。雖遭凶年饑歲，禹湯之水旱，而民無凍餓之色。故生不乏用，死不轉屍。《詩》曰：“於鑈王師，遵養時晦。”

In a time of great peace, the people's labor service does not exceed its time limit, men and women do not miss the proper season to be matched, and filial sons do not miss the proper time to provide for their parents. Outside there are no bachelors and inside there are no resentful women. Above there are no unloving fathers and below there are no unfilial sons. Father and son complete each other and husband and wife preserve each other. The world is at peace and the state is tranquil. Human affairs are complete below and the Way of Heaven responds above. So Heaven does not change its constants, Earth does not alter its form, the sun and moon shine brightly, and the constellations keep their rules. Heaven bestows transformation on Earth, yin and yang unite, set in motion by thunder and lightning, moistened by wind and rain, regulated by mountains and rivers, and balancing cold and heat. The myriad people are born and nurtured, each gets its place, and the state's expenditures are fixed. So the state has a place to be at peace and the land has someone to rule it. The sages hollowed out wood to make boats and sharpened wood to make oars, to circulate the goods of the four quarters, so that people of the marshes were supplied with timber and people of the mountains with fish, and the surplus wealth had a way to circulate. So the fat and rich places do not enjoy themselves alone, and the barren places do not suffer alone. Even when meeting bad harvest years, the floods and droughts of Yu and Tang, the people had no look of cold and hunger. So in life they did not lack for use, and in death they were not left discarded and drifting. The Book of Odes says: "The radiant royal army, following the nurturing, dwells in the time of obscurity."

能制天下，必能養其民也。能養民者，為自養也。飲食適乎藏，滋味適乎氣，勞佚適乎筋骨，寒暖適乎肌膚，然後氣藏平，心術治，思慮得，喜怒時，起居而遊樂，事時而用足。夫是之謂能自養者也。故聖人不淫佚侈靡者，非鄙夫色愛財用也。養有適，過則不樂，故不為也。是以夏不數浴，非愛水也。冬不頻焬，非愛火也。不高臺柎非無土木也。不大鐘鼎，非無金錫也。不沉於酒，不貪於色，非闢醜也。直行情性之所安，而制度可以為天下法矣。故用不靡財，足以養其生，而天下稱其仁也。養不害性，足以成教，而天下稱其義也。適情闢餘，不求非其有，而天下稱其廉也。行成不可掩，息刑不可犯，執一道而輕萬物，天下稱其勇也。四行在乎民，居則婉愉，怒則勝敵。故審其所以養而治道具矣。治道具而遠近畜矣。《詩》曰：“於鑈王師，遵養時晦。”言相養者之至於晦也。

One who can subdue the world can surely nourish his people. One who can nourish the people nourishes himself. Food and drink suit storage, flavors suit the qi, labor and rest suit the sinews and bones, and cold and warmth suit the skin; then the qi is stored in harmony, the arts of the heart are ordered, thoughts are fitting, joy and anger are timely, rising and wandering are in due order, and affairs in due season suffice. This is called one who can nourish himself. So the sages did not indulge in excess and extravagance, not because they despised music and beauty or begrudged wealth. Nourishment has a suitable limit, and beyond it one is not happy, so they did not do it. For this reason they did not bathe often in summer, not because they begrudged water. They did not warm themselves by fire often in winter, not because they begrudged fire. They did not build high terraces and pavilions, not because they lacked earth and timber. They did not cast great bells and cauldrons, not because they lacked metal and tin. They were not drowned in wine and not greedy for beauty, not because they avoided ugliness. They simply acted where their feelings and nature were at ease, and their regulations could become the model of the world. So their expenses did not waste wealth, sufficient to nourish their lives, and the world called it humaneness. Their nourishment did not harm their nature, sufficient to complete their teaching, and the world called it righteousness. They adjusted feelings and nature, avoided excess, and did not seek what was not theirs, and the world called it integrity. Their conduct, once completed, could not be covered up, their ceasing of punishment could not be offended, and they held to one Way and made light of the myriad things, and the world called it courage. These four qualities existed among the people: at leisure they were harmonious and joyful, and when angry they overcame the enemy. So examining what one nourishes with, the Way of government is complete. When the Way of government is complete, far and near are all nurtured. The Book of Odes says: "The radiant royal army, following the nurturing, dwells in the time of obscurity." This means that those who nurture each other come to the time of obscurity.

公儀休相魯而嗜魚。一國人獻魚而不受。其弟諫曰：“嗜魚不受，何也？”曰：“夫欲嗜魚，故不受也。受魚而免於相，則不能自給魚。無受而不免於相，長自給於魚。”此明於為己者也。故《老子》曰：“後其身而身先，外其身而身存。非以其無私乎，故能成其私。”《詩》曰：“思無邪。”此之謂也。

Gongyi Xiu was chief minister of Lu and was fond of fish. People of the whole state offered him fish, but he did not accept. His younger brother remonstrated: "You are fond of fish but do not accept it; why?" He said: "It is precisely because I am fond of fish that I do not accept it. If I accepted fish and were dismissed from the chief ministership, I could not supply myself with fish. If I do not accept and am not dismissed from the chief ministership, I can supply myself with fish for a long time." This was one who understood acting for himself. So the Laozi says: "Putting oneself behind, one's person comes to the fore; setting oneself outside, one's person is preserved. Is it not because he has no private aim that he can achieve his private aim?" The Book of Odes says: "Thoughts without depravity." This is what is meant.

傳曰：魯有父子訟者，康子欲殺之。孔子曰：“未可殺也。夫民不知父子訟之為不義久矣，是則上失其道。上有道，是人亡矣。”訟者聞之，請無訟。康子曰：“治民以孝。殺一人以僇不孝，不亦可乎？”孔子曰：“否。不教而聽其獄，殺不辜也。三軍大敗，不可誅也。獄讞不治，不可刑也。上陳之教而先服之，則百姓從風矣。躬行不從，然後俟之以刑，則民知罪矣。夫一仞之牆，民不能踰，百仞之山，童子登遊焉，凌遲故也。今世仁義之陵遲久矣，能謂民無踰乎？《詩》曰：‘俾民不迷。’韮之君子，道其百姓不使迷，是以威厲而不試，刑措而不用也。故形其仁義，謹其教道，使民目晣焉而見之，使民耳晣焉而聞之，使民心晣焉而知之，則道不迷而民志不惑矣。《詩》曰：‘示我顯德行。’故道義不易，民不由也。禮樂不明，民不見也。《詩》曰：‘周道如砥，其直知矢’，言其易也。‘君子所履，小人所視’，言其明也。‘睠焉顧之，澘焉出涕’，哀其不聞禮教而就刑誅也。夫散其本教而待之刑辟，猶決其牢而發以毒矢也，亦不哀乎！故曰未可殺也。昔者先王使民以禮，譬之如御也。刑者，鞭策也。今猶無轡銜而鞭策以御也。欲馬之進，則策其全國，欲馬之退，則策其前，御者以勞而馬亦多傷矣。今猶此也。上憂勞而民多罹刑。《詩》曰：‘人而無禮，胡不遄死。’為上無禮，則不免乎患。為下無禮，則不免乎刑。上下無禮，胡不遄死！”康子避席再拜曰：“僕雖不敏，請承此語矣。”孔子退朝，門人子路難曰：“父子訟，道邪？”孔子曰：“非也。”子路曰：“然則夫子胡為君子而免之也？”孔子曰：“不戒責成，虐也。慢令致期，暴也。不教而誅，賊也。君子為政，避外三者。且《詩》曰：‘載色載笑，匪怒伊教。’”

The records say: In Lu there was a father and son who went to court against each other, and Kangzi wished to have them killed. Confucius said: "They should not yet be killed. The people have long not known that a father and son going to court is unrighteous; this is the fault of those above who have lost the Way. If those above have the Way, such people do not exist." Hearing this, the litigants asked to withdraw their suit. Kangzi said: "One governs the people by filial piety. Would it not be acceptable to kill one man to shame the unfilial?" Confucius said: "No. To hear their cases without having taught them is to kill the innocent. When the three armies are greatly defeated, one cannot execute the soldiers. When lawsuits cannot be governed, one cannot use punishment. If those above set out the teaching and first practice it themselves, the hundred clans follow the example. If they practice it in person and still the people do not follow, only then wait with punishment, and the people will know their guilt. A wall of one ren cannot be climbed by the people, but a mountain of a hundred ren is climbed by children at play, because the slope is gentle. Now humaneness and righteousness have long declined in the world; can one say the people should not overstep? The Book of Odes says: 'Do not let the people be confused.' The gentlemen of old guided their hundred clans so as not to confuse them, so they were awe-inspiring and fierce but did not try it out, and set punishments aside without using them. So they made humaneness and righteousness manifest and were careful in the Way of teaching, so that the people's eyes saw clearly, their ears heard clearly and their hearts knew clearly; then the Way was not confusing and the people's aims were not muddled. The Book of Odes says: 'Show me your bright virtue.' So if the Way and righteousness are not easy, the people do not follow them. If ritual and music are not manifest, the people cannot see them. The Book of Odes says: 'The Way of Zhou is like a whetstone, its straightness like an arrow,' which means easy. 'What the gentleman walks, the petty man looks upon,' which means manifest. 'Looking back with longing, tears flow,' which mourns that they had not heard the teaching of ritual and so went to punishment and execution. To lose the root teaching and wait with punishments is like breaking open the pen and shooting poisoned arrows at the animals; is it not sad! So I said they should not yet be killed. Formerly the former kings used ritual to employ the people, like driving a team. Punishment is the whip. Now it is like having no bit and reins but driving with a whip. When one wants the horse to advance, one whips its rear (the base text has a garbled character here, to be read as 'rear'), and when one wants it to retreat, one whips its front; the driver is exhausted and the horse is much injured. Now it is like this. Those above toil and worry while the people suffer punishment in great numbers. The Book of Odes says: 'A person without ritual, why does he not hurry to die?' If those above have no ritual they do not escape trouble. If those below have no ritual they do not escape punishment. If high and low have no ritual, why do they not hurry to die!" Kangzi left his mat and bowed twice, saying: "Though I am not clever, I ask to accept these words." When Confucius left court, his disciple Zilu challenged him: "A father and son going to court against each other: is that the Way?" Confucius said: "No." Zilu said: "Then why, Master, as a gentleman, did you pardon them?" Confucius said: "To demand results without warning is cruelty. To neglect the decrees and then set a deadline is oppression. To execute without teaching is banditry. A gentleman governing avoids these three outside. Moreover, the Book of Odes says: 'With a mild face and a smile, not angry but teaching.'"

當舜之時，有苗氏不服。其不服者，衡山在南，文（上加山）在北，左洞庭之波，右彭澤之水，由此險也。以其不服，禹請伐之，而舜不許，曰：“吾喻教猶未竭一。久喻教，而有苗氏請服。”天下聞之，皆薄禹之義，而美舜之德。《詩》曰：“載色載笑，匪怒伊教。”舜之謂也。問曰：然則禹之德不及舜乎？曰：非然也。禹之所以請伐者，欲彰舜之德也。故善則稱君，過則稱己，臣下之義也。假使禹為君，舜為臣，亦如此而已矣。夫禹可謂達乎人臣之大禮也。

In the time of Shun, the Youmiao clan did not submit. They did not submit because Mount Heng lay to the south, Mount Qi (a character with 'mountain' added on top is in the base text, to be read as 'Qi') to the north, the waves of Dongting on the left and the waters of Pengze on the right, relying on these barriers. Because they did not submit, Yu asked to attack them, but Shun did not permit it, saying: "My instruction and persuasion have not yet been fully carried out. Instruct and persuade for a long time, and the Youmiao clan will ask to submit." When the world heard of it, all thought lightly of Yu's righteousness and praised Shun's virtue. The Book of Odes says: "With a mild face and a smile, not angry but teaching." This refers to Shun. Someone asks: Then was Yu's virtue not equal to Shun's? The answer: It was not so. The reason Yu asked to attack was that he wished to make Shun's virtue shine. So to ascribe goodness to the ruler and faults to oneself is the righteousness of a minister. Had Yu been ruler and Shun minister, it would have been the same. Yu can be said to have understood the great rite of being a minister.

季孫之治魯也，眾殺人而必當其罪，多罰人而必當其過。子貢曰：“暴哉治乎！”季孫聞之，曰：“吾殺人必當其罪，罰人必當其過，先生以為暴，何也？”子貢曰：“夫奚不若子產之治鄭？一年而負罰之過省，二年而刑殺之罪亡，三年而庫無拘人。故民歸之如是就下，愛之如孝子敬父母。子產病將死，國人皆吁嗟曰：‘誰可使代子產死者乎？’及其不免死也，士大夫哭之於朝，商賈哭之於市，農夫哭之於野。哭子產者，皆如喪父母。今竊聞夫子疾之時，則國人喜，活則國人皆駭。以死相賀，以生相恐，非暴而何哉？賜聞之，托法而治謂之暴，不戒致期謂之虐，不教而誅謂之賊，以身勝人謂之責。責者失身，賊者失臣，虐者失政，暴者失民。且賜聞居上位行此四者而不亡者，未之有也。”於是季孫稽首謝曰：“謹聞命矣。”《詩》曰：“載色載笑，匪怒伊教。”

Jisun governed Lu, killing many people yet always matching the crime, and punishing many people yet always matching the fault. Zigong said: "This is cruel government!" Jisun heard of it and said: "When I kill, it always matches the crime; when I punish, it always matches the fault. You think it is cruel, sir; why?" Zigong said: "Why not be like Zichan governing Zheng? In one year the faults for which people were punished decreased, in two years there were no crimes punishable by execution, and in three years there were no imprisoned people in the treasuries. So the people turned to him like water going down, and loved him as filial sons revere their parents. When Zichan became ill and was about to die, the people of the state all sighed: 'Who might be allowed to die in Zichan's place?' When he could not escape death, the scholars and grand masters wailed at court, the merchants wailed in the market, and the farmers wailed in the fields. Those who wept for Zichan were all like those who had lost their parents. Now I have privately heard that when you, sir, fall ill, the people of the state rejoice, and while you live the people of the state are all alarmed. To congratulate one another over your death and fear one another over your life: what is this if not cruelty? I, Ci, have heard: to govern by relying on the law is called oppression; to set a deadline without warning is called cruelty; to execute without teaching is called banditry; to use oneself to overcome others is called blame. One who blames loses himself, one who is a bandit loses his ministers, one who is cruel loses his government, and one who oppresses loses his people. Moreover, I have never heard of one in high position practicing these four and not perishing." Then Jisun bowed his head to the ground and apologized, saying: "I respectfully heard the command." The Book of Odes says: "With a mild face and a smile, not angry but teaching."

問者曰：夫智者何以樂於水也？曰：夫水者緣理而行，不遺小間，似有智者。動而之下，似有禮者。蹈深不疑，似有勇者。障防而清，似知命者。歷險致遠，卒成不毀，似有德者。天地以成群物以生，品物以正。此智者所以樂於水也。《詩》曰：“思樂泮水，薄採其茆。魯侯戾止，在泮飮酒。”樂水之謂也。

Someone asked: Why does the wise delight in water? The answer: Water travels following principle and does not miss the smallest gap, like one who has wisdom. When it moves it goes downward, like one who has ritual. It steps into deep places without doubt, like one who has courage. Though blocked it is clear, like one who knows destiny. It passes through dangers and obstacles to reach far places, and in the end completes its work without being ruined, like one who has virtue. Heaven and Earth are completed by it, the many things grow by it, and the various creatures are set right by it. This is why the wise delight in water. The Book of Odes says: "Thinking of the joyful Pan waters, we pick the water cress there. The Marquis of Lu arrives and drinks at the Pan palace." This speaks of delighting in water.

問者曰：夫仁者何以樂於山也？曰：夫山者萬民之所瞻仰也。草木生焉，萬物植焉，飛鳥集焉，走獸休焉，四方益取與焉。出雲道風嵷乎天地之間。天地以成，國家以寧，此仁者所以樂於山也。《詩》曰：“太山巌巌，魯邦所瞻。”樂山之謂也。

Someone asked: Why does the humane delight in mountains? The answer: A mountain is what the myriad people look up to. Plants and trees grow on it, the myriad things are planted on it, flying birds gather on it, running beasts rest on it, and the four quarters take from it and give to it. It produces clouds, guides the wind, and stands towering between Heaven and Earth. Heaven and Earth are completed by it and the state is at peace by it; this is why the humane delight in mountains. The Book of Odes says: "Lofty Mount Tai, which the state of Lu looks up to." This speaks of delighting in mountains.

傳曰：晉文公嚐出亡，反國，三行賞而不及陶叔狐。陶叔狐謂咎犯曰：“吾從君而亡十有一年，顏色黯黑，手足胼胝。今反國三行賞而我不與焉。君其忘我乎？其有大過乎？子試為我言之。”咎犯言之文公，文公曰：“噫！我豈忘是子哉？高明至賢，志行全成，說我以仁，變化我行，昭明我名，他我為成人者，吾以為上賞。恭我以禮，防我以義，藩援我，使我不為非者，吾以為次。勇猛強武，氣勢自御，難在前則、處前，難在後則處後，免我於危難之中者，吾又以為次。然勞苦之士次之。”《詩》曰：“率禮不越，遂視既。”今不內自訟過，不悅百姓，將何錫之哉？

The records say: Duke Wen of Jin once went into exile, and after returning to his state he gave rewards three times but did not reach Tao Shuhu. Tao Shuhu said to Jiu Fan: "I followed the ruler into exile for eleven years, my face dark and my hands and feet calloused. Now that he has returned to the state and rewarded three times, I am not among them. Has the ruler forgotten me, or do I have a great fault? Please speak for me." Jiu Fan told Duke Wen, who said: "Ah! How could I have forgotten this man? One who is lofty in understanding and most worthy, whose aims and conduct are complete, who persuaded me with humaneness, transformed my conduct, made my name bright and transformed me into a complete man: I count him as the highest reward. One who made me reverent with ritual, restrained me with righteousness, supported me like a hedge, and kept me from doing wrong: I count him as the next. One who is fierce and strong in martial prowess, who controls his own spirit, who stands in front when the difficulty is in front and stands behind when the difficulty is behind, so that I was spared from danger: I count him as the next after that. As for those who merely toiled, they come after." The Book of Odes says: "Following ritual without overstepping, then looking to what has already been carried out." Now if he does not reproach himself inwardly and does not please the hundred clans, what will he be given?

夫詐人者曰，古今異情，其所以治亂異道。而眾人皆愚而無知，陋而無度者也，於其所見猶可欺也，況乎千歲之後乎？蝕詐人者，門庭之間猶挾欺，而況千歲之上乎？然則聖人何以不可欺也？曰：聖人以己度人者也。以心度心，以情度情，以類度類，古今一也。類不悖，雖久同理。故性緣理而不迷也。夫五帝之前無傳人。非無賢人，久故也。五帝之中無傳政。非無善政，久故也。虞夏有傳政，不如殷周之察也。非無善政，久故也。夫傳者久則愈略，近則愈詳。略則舉大，詳則舉細。故愚者聞其大不知其細，聞其細不知其大。是以久而差。三王五帝，政之至也。《詩》曰：“帝命不違，至於湯齊。”

Deceivers say that the circumstances of past and present differ, so the Way of order and disorder differs. Yet the common people are not clever, have no knowledge, are shallow and have no standard, and can still be deceived about what they see, to say nothing of a thousand years later. A deceiver even carries deceit around within his own courtyard, to say nothing of a thousand years back. Then why can a sage not be deceived? The answer: A sage measures others by himself. He measures heart by heart, feeling by feeling, and kind by kind, and past and present are the same. When kinds do not contradict one another, even the distant past follows the same principle. So nature follows principle and is not confused. Before the Five Emperors there are no people handed down. It is not that there were no worthies, but that it was long ago. Among the Five Emperors no government has been handed down. It is not that there was no good government, but that it was long ago. The governments of Yu and Xia that have been handed down are less detailed than those of Yin and Zhou. It is not that there was no good government, but that it was long ago. What is handed down grows more brief the further back it is and more detailed the nearer it is. When brief it raises the great, and when detailed it raises the small. So fools who hear of the great do not know the small, and those who hear of the small do not know the great. Hence over time there are errors. The Three Kings and Five Emperors are the utmost of government. The Book of Odes says: "The command of the Emperor was not disobeyed, down to Tang it was unified."

舜生於諸馮，遷於負夏，卒於鳴條，東夷之人也。文王生於岐周，卒於畢郢，西夷之人也。地之相去也，千有餘裡，世之相後也千有餘歲，然得志行乎中國，若合符節。孔子曰：“先聖後聖，其揆一也。”《詩》曰：“帝命不違，至於湯齊。”

Shun was born at Zhufeng, moved to Fuxia, and died at Mingtiao; he was a man of the Eastern Yi. King Wen was born at Qizhou and died at Biying; he was a man of the Western Yi. Their lands were more than a thousand li apart and their ages more than a thousand years apart, yet when they achieved their aims and acted in the central states, it was like two halves of a tally fitting together. Confucius said: "The earlier sage and the later sage have the same standard." The Book of Odes says: "The command of the Emperor was not disobeyed, down to Tang it was unified."

孔子觀於周廟，有欹器焉。孔子問於守廟者曰：“此謂何器也？”對曰：“此蓋為宥座之器。”孔子曰：“吾聞宥座之器，滿則覆，虛則欹，中則正，有之乎？”對曰：“然。”孔子使子路取水試之，滿則覆，中則正，虛則欹。孔子喟然而嘆曰：“嗚呼！惡有滿而不覆者哉！”子路曰：“敢問持滿有道乎？”孔子曰：“持滿之道，抑而損之。”子路曰：“損之有道乎？”孔子曰：“德行寬裕者，守之以恭，土地廣大者，守之以儉。祿位尊盛者，守之以卑。人眾兵強者，守之以畏。聰明睿智者，守之以愚。博聞強記者，守之以淺。夫是之謂抑而損之。”《詩》曰：“湯降不遲，聖敬日躋。”

Confucius was viewing the Zhou ancestral temple, where there was a tilting vessel. Confucius asked the temple keeper: "What is this vessel called?" He answered: "This is probably the vessel of the seat of reproof." Confucius said: "I have heard that the vessel of the seat of reproof overturns when full, tilts when empty, and stands upright when moderate. Is that so?" He answered: "Yes." Confucius had Zilu fetch water to test it: when full it overturned, when moderate it stood upright, and when empty it tilted. Confucius sighed deeply and said: "Alas! How could anything be full and not overturn!" Zilu said: "May I ask whether there is a way to keep fullness?" Confucius said: "The way to keep fullness is to restrain and reduce." Zilu said: "Is there a way to reduce?" Confucius said: "One whose virtue is generous keeps it with reverence; one whose land is wide keeps it with frugality; one whose rank and salary are exalted keeps them with humility; one whose people are many and troops strong keeps them with fear; one who is intelligent and wise keeps it with simplicity; one who has wide learning and strong memory keeps it with shallowness. This is called restraining and reducing." The Book of Odes says: "Tang came down not slowly, his sagely reverence rose day by day."

周公踐天子之位七年，布衣之士所執贄而師見者十人。所友見者十二人，窮巷白屋所先見者四十九人。時進善者百人，教士者千人，官朝者萬人。當此之時，誠使周公驕而且吝，則天下賢士至者寡矣。成王封伯禽於魯，周公誡之曰：“往矣！子其無以魯國驕士。吾文王之子，武王之弟，成王之叔父也，又相天子，吾於天下亦不輕矣。然一沐三握髪，一飯三吐哺，猶恐失天下之士。吾聞德行寬裕，守之以恭者，榮。土地廣大，守之以儉者，安。祿位尊盛，守之以卑者，貴。人眾兵強，守之以畏者，勝。聰明睿智，守之以愚者，哲。博聞強記，守之以淺者，智。夫此六者，皆謙德也。夫貴為天子，富有四海，由此德也。不謙而失天下亡其身者，桀紂是也，可不慎歟！故《易》有一道，大足以守天下，中足以守其國家，小足以守其身，謙之謂也。夫天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。是以衣成則必缺袵，宮成則必缺隅，屋成則必加措，示不成者，天道然也。《易》曰：‘謙亨，君子有終吉。’《詩》曰：‘湯降不遲，聖敬日躋。’誡之哉！子其無以魯國驕士也。”

The Duke of Zhou held the position of Son of Heaven for seven years. Commoner scholars who came with gifts and were received by the rite of teachers numbered ten, those received by the rite of friends numbered twelve, and those from poor lanes and white-walled huts who were received first numbered forty-nine. Those who offered good words at that time numbered a hundred, scholars who received instruction a thousand, and those who had audience in office ten thousand. At that time, had the Duke of Zhou been proud and stingy, the worthy scholars of the world who came would have been few. When King Cheng enfeoffed Bo Qin in Lu, the Duke of Zhou warned him: "Go! Do not be arrogant to scholars on account of the state of Lu. I am King Wen's son, King Wu's younger brother and King Cheng's uncle, and I also assist the Son of Heaven; I am not light in the world. Yet I wash my hair once and grasp it three times, eat one meal and spit out my food three times, still fearing to lose the scholars of the world. I have heard that one whose virtue is generous and keeps it with reverence is glorious. One whose land is wide and keeps it with frugality is secure. One whose rank and salary are exalted and keeps them with humility is honored. One whose people are many and troops strong and keeps them with fear is victorious. One who is intelligent and wise and keeps it with simplicity is enlightened. One who has wide learning and strong memory and keeps it with shallowness is wise. These six are all the virtue of modesty. To be honored as Son of Heaven and to possess the four seas comes from this virtue. Those who lost the world and ruined themselves for lack of modesty were Jie and Zhou; can one not be careful! So the Book of Changes has one Way, which at its greatest is enough to guard the world, at its middle is enough to guard one's state, and at its smallest is enough to guard one's person; it refers to modesty. The Way of Heaven diminishes the full and benefits the modest, the Way of Earth changes the full and flows to the modest, spirits harm the full and bless the modest, and the human Way hates the full and loves the modest. For this reason a garment is made with a lapel left short, a palace is made with a corner left missing, and a house is made with a prop added, showing that it is not complete; this is the Way of Heaven. The Book of Changes says: \"Modesty is penetrating; the gentleman has a good end and fortune.\" The Book of Odes says: \"Tang came down not slowly, his sagely reverence rose day by day.\" Be warned! Do not be arrogant to scholars on account of the state of Lu."

傳曰：子路盛服以見孔子，孔子曰：“由疏疏者何也？昔者江於濆，其始出也，不足以濫觴。及其至乎江之澤也，不方舟，不避風，不可渡也。非其下流眾川之多歟？顏色充滿，天下有誰加汝哉？”子路趨出，改服而入，蓋揖如也。孔子曰：“由志之。吾語汝。夫慎於言者不譁，慎於行者不伐。色知而有長者小人也。故君子知之為知之，不知為不知，言之要也。能之為能之，不能為不能，行之要也。言要則知，行要則仁。既知且仁，又何加哉？《詩》曰：‘湯降不遲，聖敬日躋。’”

The records say: Zilu came to see Confucius in splendid dress, and Confucius said: "You, You, so loosely dressed; why? Formerly the Yangzi gushed forth from its source, and when it first came out it was not enough to float a wine cup. But when it reached the great marsh of the Yangzi, unless boats were joined and the wind avoided, it could not be crossed. Is it not because many streams join it below? With such a full countenance, who in the world could surpass you?" Zilu hurried out, changed his clothes and came back in, with a proper bow and deference. Confucius said: "You, remember this. I will tell you. One who is careful in speech does not clamor, and one who is careful in conduct does not boast. One whose face shows he knows and has some talent is a petty man. So the gentleman says that to know is to know and not to know is not to know, which is the essence of speech. To be able is to be able and not to be able is not to be able, which is the essence of conduct. When speech is essential, it is wise; when conduct is essential, it is humane. Having become wise and humane, what more is there to add? The Book of Odes says: 'Tang came down not slowly, his sagely reverence rose day by day.'"

君子行不貴茍難，說不貴茍察，名不貴茍傳，惟其當之為貴。夫負石而赴河，此行之難為者也，而申徒狄能之。君子不貴者，非禮義之中也。山淵平，天地比，齊秦襲，入乎耳，出乎口，鉤有須，卵有毛，此說之難持者也，而鄧片（右加木）惠施能之。君子不貴者，非禮義之中也。盜跖吟口，名聲若日月，與舜禹俱傳而不息。君子不貴者，非禮義之中也。故曰君子行不貴茍難，說不貴茍察，名不貴茍傳，惟其當之為貴。《詩》曰：“不競不絿，不剛不柔。”言當之為貴也。

A gentleman's conduct does not value being merely difficult, his teachings do not value being merely acute, and his fame does not value being merely widespread; what he values is only being fitting. To carry a stone and throw oneself into a river is conduct hard to do, and Shentu Di could do it. The gentleman does not value it, because it is not within ritual and righteousness. That mountains and marshes are level, that Heaven and Earth are side by side, that Qi and Qin are joined, that something enters through the ear and comes out of the mouth, that a hook has a beard, that an egg has feathers: these are doctrines hard to maintain, and Deng Xi and Hui Shi could maintain them. The gentleman does not value them, because they are not within ritual and righteousness. Robber Zhi's name, recited by mouth, was like the sun and moon and was handed down without ceasing alongside those of Shun and Yu. The gentleman does not value it, because it is not within ritual and righteousness. So it is said that a gentleman's conduct does not value being merely difficult, his teachings do not value being merely acute, and his fame does not value being merely widespread; he values only what is fitting. The Book of Odes says: "Not contending and not hasty, not hard and not soft." This means that being fitting is what is valued.

伯夷叔齊目不視惡色，耳不聽惡聲。非其君不事，非其民不使。橫政之所出，橫民之所止，弗忍居也。思與鄉人居，若朝衣朝冠，坐於塗炭也。故聞伯夷之風者，貪夫廉，懦夫有立志。至柳下惠內則不然。不羞汙君，不辭小官。進不隱賢，必由其道。阨窮而不憫，遺佚而不怨。與鄉人居，愉愉然不去也。雖袒裼裸裎於我側，彼安能浼我哉？故聞柳下惠之風者，鄙夫寬，薄夫厚。至乎孔子去魯，遲遲乎其行也，可以去而去，可以止而止，去父母國之道也。伯夷，聖人之清者也。柳下惠，聖人之和者也。孔子，聖人之中者也。《詩》曰：“不競不絿，不剛不柔。”中庸和通之謂也。

Bo Yi and Shu Qi would not let their eyes look on evil sights nor their ears listen to evil sounds. If a ruler was not their own, they would not serve him; if people were not their own, they would not employ them. Where tyranny arose and where violent people dwelt, they could not bear to stay. To live among their fellow villagers felt to them like sitting in court robes and cap in mud and soot. Therefore those who heard of Bo Yi's character, if greedy, became honest, and if weak, gained the will to stand on their own. Liuxia Hui was not like this. He was not ashamed of a foul ruler and did not decline a petty office. When advanced, he did not hide his ability, and he always proceeded by the proper way. Though in hardship he did not grieve, and though cast aside he did not resent. Living among his fellow villagers, he was at ease and did not leave. Even if someone stood beside me bare-bodied, how could he defile me? Therefore those who heard of Liuxia Hui's character, if narrow, became broad, and if mean, became generous. As for Confucius leaving Lu, he went slowly, leaving when he could leave and staying when he could stay; this is the way of leaving the state of one's parents. Bo Yi was the pure one among sages. Liuxia Hui was the harmonious one among sages. Confucius was the balanced one among sages. The Book of Songs says: "Neither contending nor hasty, neither hard nor soft." This speaks of the Mean and its free flow.

王者之法，等賦正事，田野什一，關市譏而不徵，山林澤梁，以時入而不禁。相地在衰正，理道而致貢，萬物群來，無有流滯，以相通移，近者不隱其能，遠者不疾其勞，雖幽間僻陋之國，莫不趨使而安樂之。夫是之謂王者之法，等賦正事。《詩》曰：“敷政優優，百祿是遒。”

The law of a true king is to equalize taxes and set affairs right: a tithe from the fields, inspection without taxation at passes and markets, and mountains, forests, marshes, and weirs entered at the proper season without prohibition. He assesses the quality of the land to collect dues, keeps the roads in order so that tribute is sent in, and all goods come in crowds without delay, circulating and moving among one another; those nearby do not hide their abilities, and those far away do not resent their toil. Even the remote and humble states have none that do not hurry to serve him and take pleasure in it. This is called the law of a true king, to equalize taxes and set affairs right. The Book of Songs says: "Governing with gentleness, a hundred blessings gather."

孫卿與臨武君議兵於趙孝成王之前。王曰：“敢問兵之要。”臨武君曰：“夫兵之要，上得天時，下得地利，後之發，先之至。此兵之要也。”孫卿曰：“不然。夫兵之要，在附親士民而已。文馬不和，造父不能以致遠。弓矢不調，羿不能以中微。士民不親附，湯武不能以戰勝。由此觀之，要在於附親士民而已矣。”臨武君曰：“不然。夫兵之用，變故也。其所貴，謀詐也。善用之者猶脫兔，莫知其出。孫吳用之無敵於天下。由此觀之，豈必待附親士民而後可哉？”孫卿曰：“不然。君之所道者，諸侯之兵，謀臣之事也。臣之所道者，仁人之兵，聖王之事也。彼可詐者，怠慢者也。君臣上下之際，奐然有離德者也。夫以蹠而詐桀，猶有工拙焉。以桀而詐堯，如以指撓沸，以卵投石，抱羽毛而赴烈火，入則燋也。夫何可詐也？且夫暴國將孰與至哉？彼其所與至者必其民，民之親我也，芬若椒蘭，歡如父子。彼反顧其上，如憯毒蜂蠆。人之情，雖桀蹠豈肯為其所至惡，賊其所至愛哉？是猶使人之子孫自賊其父母也。彼則先覺其失，何可詐哉？且仁人之兵，聚則成卒，散則成列。延居則若莫邪之長刃，嬰之者斷。銳居則若莫邪之利鋒，當之者潰。圓居則若丘山之不可移也，方居則若盤石之不可拔也，觸之摧角折節而退爾，夫何可詐也？《詩》曰：‘武王載發，有虔秉鉞，如火烈烈，則莫我敢遏。’此謂湯武之兵也。”孝成王避席抑手曰：“寡人雖不敏，請依先生之兵也。”

Xunzi and Lord Linwu discussed military affairs before King Xiaocheng of Zhao. The king said: "May I ask the essentials of using the army?" Lord Linwu said: "The essentials of using the army are to gain Heaven's timing above and the advantage of terrain below, and to set out after the enemy yet arrive first. These are the essentials of using the army." Xunzi said: "Not so. The essentials of using the army lie only in winning the allegiance of the officers and the people. If the chariot and horses are not in harmony (the original text reads "patterned horses"), Zaofu could not use them to reach far places. If the bow and arrows are not well matched, Yi could not use them to hit small targets. If officers and people are not attached, Tang and Wu could not use them to win victory. Seen this way, the essentials lie only in winning the allegiance of officers and people." Lord Linwu said: "Not so. The use of the army lies in adaptation to circumstances, and what it values is strategy and deception. One who is skilled at it is like an escaping hare, and no one knows where it will come from. Sun and Wu used this to be invincible under heaven. Seen this way, why must one wait until officers and people are attached? " Xunzi said: "Not so. What you speak of is the army of the feudal lords and the business of schemers. What I speak of is the army of the benevolent and the business of sage kings. Those who can be deceived are the negligent, or those among whom ruler and subject, high and low, have a loosened, scattering spirit. Using Zhi to deceive Jie, there is still skill or clumsiness. Using Jie to deceive Yao is like stirring boiling water with a finger, throwing an egg at a stone, or rushing into raging fire carrying feathers; as soon as it enters it is scorched. What is there to deceive? And moreover, with whom would a tyrannical state come? Those who come with it must be its own people, but if the people are attached to me, they are as fragrant as pepper and orchid and as joyful as father and son. They look back at their own superiors as at a bitter poison, a wasp or scorpion. By human nature, even Jie and Zhi, would they be willing to harm those they love most for the sake of what they hate most? It would be like making a man's own descendants harm his parents. They would first notice the fault; what is there to deceive? Moreover the army of the benevolent, when gathered, forms companies and, when scattered, forms ranks. Drawn out long, it is like the long blade of Moye, and whatever touches it is cut off. Drawn sharp, it is like the sharp edge of Moye, and whatever opposes it scatters. Drawn round, it is like a hill or mountain that cannot be moved; drawn square, like a boulder that cannot be pulled out; whatever touches it has its head, horns, and limbs broken and retreats, and that is all. What is there to deceive? The Book of Songs says: 'King Wu carried the banner and reverently held the axe; fierce as fire, no one dared to stop me.' This speaks of the armies of Tang and Wu." King Xiaocheng left his mat, took his hand and said: "Though I am not clever, I ask to follow the master's way of using the army."

受命之士，正衣冠而立，儼然人望而信之。其次，聞其言而信之。其次，見其行而信之。既見其行，而眾皆不信，斯下矣。《詩》曰：“慎爾言矣，謂爾不信。”

A gentleman who has received a commission stands with his robe and cap in order, so dignified that people trust him on seeing him. Next, people trust him on hearing his words. Next, they trust him on seeing his conduct. If people have already seen his conduct and still do not trust him, this is the lowest. The Book of Songs says: "Be careful of your words, lest they say you cannot be trusted."

昔者不出戶而知天下，不窺牖而見天道者，非目能視乎千里之前，非耳能聞乎千里之外，以己之度度之也。以了之情量之也。己惡飢寒焉，則知天下之慾衣食也。己惡勞苦焉，則知天下之慾安佚也。己惡意象乏焉，則知天下之慾祠足也。知此三者，聖王之所以不降席而匡天下。故君子之道，忠恕而已矣。夫飢渴苦血氣，寒暑動肌膚，此四者民之大害也。大害不除，未可教御也。四體不掩，則鮮仁人。五藏空虛，則無立士。故先王之法，天子親耕，后妃親蠶，先天下憂衣與食也。《詩》曰：“父母何嘗？心之憂矣，子之無裳。”

Long ago, those who knew the world without leaving their doors and saw the Way of Heaven without peeping from their windows did so not because their eyes could see a thousand li ahead or their ears hear a thousand li away, but because they measured by their own standard and estimated by their own feelings. Hating hunger and cold themselves, they knew that the world wants clothing and food. Hating toil themselves, they knew that the world wants ease. Hating want themselves, they knew that the world wants sufficiency. Knowing these three is why the sage kings could set the world right without leaving their mats. Therefore the way of the gentleman is simply loyalty and reciprocity. Hunger and thirst harm the blood and breath, and cold and heat strike the skin; these four are great harms to the people. If these great harms are not removed, the people cannot be taught or guided. If the limbs are not covered, benevolent people are few. If the five viscera are empty, there are no gentlemen who can stand on their own. Therefore in the law of the former kings, the Son of Heaven plowed the fields himself and the queen raised silkworms herself, worrying about clothing and food before the world did. The Book of Songs says: "What do father and mother taste? In their hearts they worry, the child has no clothes."

紂作炮格之刑，王子比干曰：“主暴不諫，非忠也。畏死不無言，非勇也。見過即諫，不用即死，忠之至也。”遂諫，三日不去朝。紂囚而殺之。《詩》曰：“昊天大憮，予慎無辜。”

Zhou created the punishment of the burning bronze pillar. Prince Bi Gan said: "When a ruler is tyrannical and one does not remonstrate, that is not loyalty. To fear death and not speak is not courage. To see a fault and remonstrate, and if not heeded to die, is the utmost of loyalty." He then remonstrated and did not leave the court for three days. Zhou imprisoned and killed him. The Book of Songs says: "Vast Heaven is greatly stern; I am careful, for I am innocent."

桀為酒池，可以運舟，糟丘足以望十里，一鼓而牛飮者三千人，關龍逢進諫曰：“古之人君，身行禮義，愛民節財，故國安而身壽。今君用財若無窮，殺人若恐弗勝。君若弗革，天殃必降，而誅必至矣。君其革之。”立而不去朝。桀囚而殺之。君子聞之曰：“天之命矣。”《詩》曰：“昊天大憮，予慎無辜。”

Jie made a pool of wine large enough to sail boats on, and a hill of dregs high enough to look ten li afar, and at one beat of the drum three thousand men drank like cattle. Guan Longfeng remonstrated: "The rulers of old practiced ritual and righteousness themselves, loved the people and economized wealth, and so their states were at peace and they themselves lived long. Now you spend wealth as if it had no end and kill people as if afraid you cannot kill enough. If you do not change, Heaven's calamity will surely descend and punishment will surely come. My lord, you should change." He stood there and did not leave the court. Jie imprisoned and killed him. When the gentleman heard of this, he said: "This is Heaven's decree." The Book of Songs says: "Vast Heaven is greatly stern; I am careful, for I am innocent."

有大忠者，有次忠者，有下忠者，有國賊者。以道覆君而化之，是謂大忠也。以德調君而輔之，是謂次忠也。以諫非君而怨之，是謂下忠也。不恤乎公道達義，偷合茍同以之持祿養交者，是謂國賊也。若周公之於成王，可謂大忠也。管仲之於桓公，可謂次忠也。子胥之於夫差，可謂下忠也。曹觸龍之於紂，可謂國賊也。皆人臣之所為也。吉凶賢不肖之效也。《詩》曰：“匪其止恭，惟王之卭。”

There are the greatly loyal, the secondarily loyal, the lowly loyal, and the thieves of the state. One who covers the ruler with the Way and transforms him is called greatly loyal. One who harmonizes the ruler with virtue and assists him is called secondarily loyal. One who corrects the ruler's wrongs by remonstrance and resents him is called lowly loyal. One who pays no heed to the righteousness of the public way and, through flattery and compliance, holds on to his salary and nurtures private connections is called a thief of the state. Zhou Gong toward King Cheng can be called greatly loyal. Guan Zhong toward Duke Huan can be called secondarily loyal. Zixu toward Fuchai can be called lowly loyal. Cao Chulong toward Zhou can be called a thief of the state. All of these are things done by ministers; they are the proofs of good and ill fortune, worthy and unworthy. The Book of Songs says: "It is not that he stops at reverence; he is only the king's affliction."

哀公問取人。孔子曰：“無取健，無取佞，無取口讒。健，驕也。佞，諂也。口讒，誕也。故弓調，然後求勁焉。馬服，然後求良焉。士信愨，而後求知焉。士不信愨而又多知，譬之豺狼與，其難以身近也。《周書》曰：‘無為虎傅翼，將飛入邑，擇人而食。’夫置不肖之人於位，是為虎傅翼也。不亦殆乎？”《詩》曰：“匪其止恭，惟王之卭。”言其不恭其職事，而病其主也。

Duke Ai asked about selecting men. Confucius said: "Do not choose the aggressive, do not choose the flattering, do not choose the slanderous. The aggressive are arrogant. The flattering are fawning. The slanderous are deceitful. Therefore, when a bow is well tuned, only then does one look for strength; when a horse is tame, only then does one look for excellence. When a gentleman is sincere and plain, only then does one look for wisdom. A man who is not sincere and plain yet has much cleverness is like a wolf and cannot be approached in person. The Book of Zhou says: 'Do not give a tiger wings, or it will fly into the towns and choose people to eat.' Putting an unworthy man in office is giving a tiger wings. Is that not dangerous?" The Book of Songs says: "It is not that he stops at reverence; he is only the king's affliction." This means he is not reverent in his duties and so makes his lord ill.

齊桓公獨與管仲謀伐莒，而國人知之。桓公謂管仲曰：“寡人獨為仲父言，而國人知之何也？”管仲曰：“意者國中有聖人乎？今東郭牙安在？”桓顧曰：“在此。”管仲曰：“子有言乎？”東郭牙曰：“然。”管仲曰：“子何知之？”曰：“臣聞君子有三色，是以知之。”管仲曰：“何謂三色？”曰：“歡忻愛說，鐘鼓之色也。愁悴哀憂，衰絰之色也。猛厲充實，兵革之色也。是以知之。”管仲曰：“何以知其莒也？”對曰：“君東南面而指，口張而不掩，舌舉而不下，是以知其莒也。”桓公曰：“善。”東郭先生曰：“目者，心之符也。言者，行之指也。夫知者之於人也，未嘗求知而後能知也。觀容貌，察氣志，定取捨，而人情畢矣。”《詩》曰：“他人有心，予忖度之。”

Duke Huan of Qi planned alone with Guan Zhong to attack Ju, yet the people of the state knew. Duke Huan said to Guan Zhong: "I spoke alone with you, Uncle, yet the people of the state know; why?" Guan Zhong said: "Perhaps there is a sage in the state. Where is Dongguo Ya now?" Duke Huan looked around and said: "Here." Guan Zhong said: "Did you say something?" Dongguo Ya said: "Yes." Guan Zhong said: "How did you know?" He said: "I have heard that a gentleman shows three kinds of expressions, and so I knew." Guan Zhong said: "What are the three expressions?" He said: "Joy and delight are the look of bells and drums. Grief and sorrow are the look of mourning garb. Fierce and full of energy is the look of armor and weapons. That is how I knew." Guan Zhong said: "How did you know it was Ju?" He answered: "Your Lordship faced southeast and pointed, your mouth open and not closed, your tongue raised and not lowered, and so I knew it was Ju." Duke Huan said: "Good." Master Dongguo said: "The eyes are the proof of the heart. Speech points toward conduct. The wise, in dealing with people, have never sought to know in order to know. They observe the countenance, examine the spirit and will, decide what to accept or reject, and the feelings of the person are complete." The Book of Songs says: "Others have hearts, and I can fathom them."

今有堅甲利兵，不足以施敵破虜，弓良矢調，不足射遠中微，與無兵等爾。有民不足強用嚴敵，與無民等爾。《詩》曰：“維南有箕，不可以簸揚。維北有鬥，不可以挹酒漿。”

Now if one has sturdy armor and sharp weapons yet they are not enough to be used against enemies and break bandits, or good bows and well-matched arrows yet they are not enough to shoot far and hit small targets, it is the same as having no weapons. If one has people but they are not enough to be strongly employed and to confront enemies sternly, it is the same as having no people. The Book of Songs says: "In the south there is the Winnowing Basket star, but it cannot be used to winnow. In the north there is the Dipper star, but it cannot be used to ladle wine."

傳曰：舜彈五絃琴，以歌《南風》，而天下治。周公酒餚不離於前，鍾石不解於懸，以輔成王，而宇內亦治。匹夫百畝一室，不遑啟處，無所移之也。夫以一人而兼聽天下，其日有餘而治不足，使人為之也。夫擅使人之權，而不能制眾於下，則在位者非其人也。《詩》曰：“維南有箕，不可以簸揚。維北有鬥，不可以挹酒漿。”言有位無其事也。

The records say: Shun played the five-string zither and sang the "South Wind," and the world was well governed. The Duke of Zhou never had wine and food leave his presence and did not take down the bells and chime stones from their stands, and thereby assisted King Cheng, and all within the realm was also well governed. A commoner has a hundred mu and one house, with no leisure to rest and nowhere to move. If one man tries to hear the whole world at once, his days are more than enough, yet the work of governing is not enough; this is why one must have others do it. If one holds the power to employ others exclusively but cannot control the multitude below, then the one in the position is not the right man. The Book of Songs says: "In the south there is the Winnowing Basket star, but it cannot be used to winnow. In the north there is the Dipper star, but it cannot be used to ladle wine." This speaks of having the position without the substance.

齊桓公伐山戎，其道過燕，燕君送之出境。桓公問管仲曰：“諸侯相送，固出境乎？”管仲曰：“非天子不出境。”桓公曰：“然則燕君畏而失禮也。寡人不可使燕君失禮。”乃割燕君所至之地以與之。諸侯聞之皆朝於齊。《詩》曰：“靜恭爾位，好是正直。神之聽之，介爾景福。”

Duke Huan of Qi attacked the Shanrong, and the road passed through Yan; the lord of Yan escorted him to the border. Duke Huan asked Guan Zhong: "When feudal lords escort one another, must they go out of their border?" Guan Zhong said: "Only the Son of Heaven does not go beyond his border." Duke Huan said: "Then the lord of Yan was afraid and acted contrary to ritual. I cannot let the lord of Yan lose ritual propriety." He then cut off the land to which the lord of Yan had come and gave it to him. The feudal lords heard of this and all came to court at Qi. The Book of Songs says: "Be quiet and reverent in your position, and love the upright. The spirits listen and will help you with great blessing."

《韶》用干鏚，非至樂也。舜兼二女，非達禮也。封黃帝之子十九人，非法義也。往田號泣，未盡命也。以人觀之，則是也。以法量之，則未也。《禮》曰：“禮儀三百，威儀三千。”《詩》曰：“靜恭爾位，正直是與。神之聽之，式谷以女。”

The Shao music using shields and axes is not the utmost of music. Shun taking two women together was not perfect ritual. Enfeoffing nineteen sons of the Yellow Emperor was not in accord with law and righteousness. Weeping aloud in the fields did not fulfill the mandate. Judged by the man, it is like this. Measured by the standard, it is not yet there. The Book of Rites says: "Three hundred rules of ritual, three thousand rules of conduct." The Book of Songs says: "Be quiet and reverent in your position, and be together with the upright. The spirits listen and will treat you with goodness."

禮者治辯之極也，強國寫本也，威行之道也，功名之統也。王公由之，所以一天下也。不由之，所以隕社稷也。是故堅甲利兵不足以為武，高城深池不足以為固，嚴令繁刑不足以為威，由其道則行，不由其道則廢。昔楚人蛟革犀兕以為甲，堅如金石，宛鉅鐵釶，慘若蜂蠆，輕利剽疾，卒如飄風。然兵殆於垂沙，唐子死，莊蹻起，楚分為三四者，此豈無堅甲利兵也哉？其所以統之者非其道故也。汝淮以為險，江漢以為池，緣之以方城，限之以鄧林，然秦師至於鄢郢，舉若振槁然。是豈無固塞限險也哉？其所以統之者非其道故也。紂殺比干而囚箕子，為炮格之刑，殺戮無時，群下愁怨，皆莫冀其命，然周師至而令不行乎左右。其豈無嚴令繁刑也哉？其所以統之者非其道故也。若夫明道而均分之，誠愛而時使之，則下之應上如影響矣。有不由命者，刑一人而天下服，下不非其上，知罪在己也。是以刑罰競渻而威行如流者，無他，由是道故也。《詩》曰：“自東自西，自南自北，無思不服。”如是則近者歌謳之，遠者赴趨之，幽間僻陋之國莫不趨使而安樂之，若赤子之歸慈母者，何也？仁刑義立，教誠愛深，禮樂交通故也。《詩》曰：“禮義卒度，笑語卒獲。”

Ritual is the utmost of governing and discernment, the root of a strong state (the original text reads "copied root"), the way by which authority is carried out, and the thread of achievement and fame. Kings and dukes who follow it unify the world; those who do not follow it lose their altars of state. Therefore sturdy armor and sharp weapons are not enough to make one martial, high walls and deep moats are not enough to make one secure, strict orders and numerous punishments are not enough to make one awe-inspiring; if one follows that way it works, and if one does not follow that way it fails. Long ago the people of Chu made armor from crocodile hide and rhinoceros leather, as hard as metal or stone; the great iron spears of Wan were as cruel as wasps and scorpions, light, sharp, and swift, sudden as a whirlwind. Yet the army was defeated at Chuisha, Tang Zi died, Zhuang Qiao rose in revolt, and Chu split into three or four parts; did it not have sturdy armor and sharp weapons? It was because its command was not in accord with that way. They treated the Ru and Huai as defenses, the Yangtze and Han as moats, surrounded themselves with the Fangcheng wall, and limited access with the Deng forest, yet when the Qin army reached Yan and Ying it took them like shaking down dry leaves; did it not have fortified passes and dangerous barriers? It was because its command was not in accord with that way. Zhou killed Bi Gan and imprisoned Jizi, created the punishment of the burning pillar, and killed without fixed times; his subordinates were sorrowful and resentful, and none hoped to keep their lives, yet when the Zhou army arrived his orders could not be carried out even among those at his side; did he not have strict orders and numerous punishments? It was because his command was not in accord with that way. But when one makes the Way clear and distributes equally, loves sincerely and employs the people at the proper times, those below respond to those above like a shadow or an echo. If there are those who do not obey the orders, punish one man and the world submits, those below do not criticize those above, knowing the guilt lies in themselves. Thus punishments become ever fewer while authority travels like flowing water; there is no other reason than that it follows this way. The Book of Songs says: "From east, from west, from south, from north, none think not to submit." In this way, those near sing and those far hasten to him, and even the remote and humble states do not fail to hurry to serve him and take pleasure in it, like infants turning to a loving mother. Why? Because benevolence has taken form, righteousness has been established, teaching is sincere, love is deep, and ritual and music interpenetrate. The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt."

君人者以禮分施，均徧而不偏。臣以禮事君，忠順而不解。父寬惠而有禮，子敬愛而致恭。兄慈愛而見友，弟敬詘而不慢。夫照臨而有別，妻柔順而聽從。若夫行之而不中道，即恐懼而自竦。此道也，徧立則亂，具立則治。請問兼能之奈何？曰審禮。昔者先王審禮以惠天下，故德及天地，動無不當，夫君子恭而不難，敬而不鞏，貧窮而不約，富貴而不驕，應變而不窮，審之禮也。故君子於禮也，敬而安之。其於事也，經而不失。其於人，寬裕寡怨而弗阿。其於儀也，修飾而不危。其應變也，齊給便捷而不累。其於百官伎藝之人也，不與爭能，而致用其功。其於天地萬物也，不說其所以然而謹裁其盛。其待上也，忠順而不解。其使下也，均遍而不徧。其於交遊也，緣類而有義。其於鄉曲也，逧而不亂。是故窮則有名，通則有功。仁義兼覆天下而不窮，明通天地，理萬變而不疑。血氣平和，志意廣大，行義塞天地，仁知之極也。夫是之謂先王審之禮也。若是，則老者安之，少者懷之，朋友信之，如夫子之歸慈母也。曰：仁刑義立，教誠愛深，禮樂交通故也。《詩》曰：“禮義卒度，笑語卒獲。”

A ruler uses ritual to apportion and give, equal and impartial. A minister uses ritual to serve his ruler, loyal and compliant without slackness. A father is generous and kind and observes ritual, a son is respectful and loving and utterly courteous. An elder brother is affectionate and shows friendship, a younger brother is respectful and deferential and not negligent. A husband oversees and makes distinctions, a wife is gentle, compliant, and obedient. When one acts but does not fit the mean, one is fearful and keeps oneself reverent. This way, if only one part is established, there is disorder; if all are established, there is order. May I ask what to do to be able to do all of these? The answer is: examine ritual. In the past the former kings examined ritual to extend benefit to the world, and so their virtue reached heaven and earth and their actions were all apt. The gentleman is courteous without fearing hardship, reverent without being afraid, poor without being abject, wealthy and honored without being arrogant, responding to changes without being exhausted; this is examining ritual. So the gentleman, with regard to ritual, is reverent and at ease. With regard to affairs, he manages them and does not fail. With regard to people, he is generous, rarely resented, and not fawning. With regard to demeanor, he is refined and not perilously lofty. In responding to change, he is quick and nimble without being entangled. With regard to the officials and men of skills, he does not compete with them in ability but makes full use of their achievements. With regard to heaven, earth, and the ten thousand things, he does not explain how they are so but carefully brings their abundance to completion. Toward superiors, he is loyal and compliant without slackness. In employing subordinates, he is equal and impartial. In associating with friends, he follows what is of one's kind and has righteousness. In his village, he is harmonious without disorder. Thus when in hardship he has a name, and when successful he has merit. His benevolence and righteousness cover the world without being exhausted, his clarity penetrates heaven and earth, and he governs ten thousand changes without doubt. His blood and breath are at peace, his will broad, and his righteous conduct fills heaven and earth; this is the utmost of benevolence and wisdom. This is called the ritual examined by the former kings. In this way, the old are at peace, the young cherish, friends trust, like infants turning to a loving mother. It is said: because benevolence has taken form, righteousness has been established, teaching is sincere, love is deep, and ritual and music interpenetrate. The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt."

晏子聘魯，上堂則趨，授玉則跪。子貢怪之，問孔子曰：“晏子知禮乎？今者晏子來聘魯，上堂則趨，授玉則跪，何也？”孔子曰：“其有方矣。待其見我，我將問焉。”俄而晏子至，孔子問之。晏子對曰：“夫上堂之禮，君行一，臣行二。今君行疾，臣敢不趨乎？今君之授幣也卑，臣敢不跪乎？”孔子曰：“善！禮中又有禮。賜寡使也，何足以識禮也！”《詩》曰：“禮義卒度，笑語卒獲。”晏子之謂也。

Yanzi went on a diplomatic visit to Lu; on ascending the hall he hurried forward, and when presenting the jade he knelt. Zigong thought it strange and asked Confucius: "Does Yanzi know ritual? Now Yanzi has come on a diplomatic visit to Lu; on ascending the hall he hurried forward, and when presenting the jade he knelt; why?" Confucius said: "He has his reasons. When he meets me, I will ask." Soon Yanzi arrived, and Confucius asked him. Yanzi replied: "In the ritual of ascending the hall, when the ruler takes one step the minister takes two. Now the ruler walks fast; how would I dare not hurry? Now the ruler lowers himself in handing over the gifts; how would I dare not kneel?" Confucius said: "Good! There is ritual within ritual. Si lacks experience in diplomatic missions; how could he be competent to tell ritual!" The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt." This speaks of Yanzi.

古者八家而井田。方里為一井。廣三百步，長三百步為一里，其田九百畝。廣一步，長百步為一畝。廣百步，長百步為百畝。八家為鄰，家得百畝。餘夫各得二十五畝。家為公田十畝，餘二十畝共為廬舍，各得二畝半。八家相保，出入更守，疾病相憂，患難相救，有無相貨，飲食相招，嫁娶相謀，漁獵分得，仁恩施行，是以其民和親而相好。《詩》曰：“中田有廬，壃場有瓜。”今或不然。令民相伍，有罪相同，有刑相舉，使構造怨仇，而民相殘，傷和睦之心，賊仁恩，害上化，所和者寡，欲啟者多，於仁道泯焉。《詩》曰：“其何能淑，載胥及溺。”

In ancient times, eight households practiced the well-field system. One li square formed one well. Three hundred paces wide and three hundred paces long made one li, and the fields there were nine hundred mu. One pace wide and a hundred paces long made one mu. A hundred paces wide and a hundred paces long made a hundred mu. Eight households formed a neighborhood, and each household received a hundred mu. Extra men each received twenty-five mu. Each household worked ten mu of public field, and the remaining twenty mu were used together as dwelling huts, two and a half mu each. The eight households protected one another, took turns standing guard on going in and out, worried for each other in illness, rescued each other in hardship, lent and borrowed with each other what they had and lacked, invited each other to meals, planned together weddings, and divided what they obtained from fishing and hunting; benevolence and kindness were practiced, and so the people were close and friendly with each other. The Book of Songs says: "In the fields there are huts, and on the boundaries there are melons." Now some are not like this. They order the people to be formed into groups of five, with the same guilt for any offense, and with punishments for failing to report each other, which makes them breed resentment, so that the people harm each other, injure the heart of harmony, destroy benevolence and kindness, and damage the teaching from above; those who are in harmony are few and those who want to open quarrels are many, and the way of benevolence is extinguished. The Book of Songs says: "How can that be good? They will sink together."

天子不言多少，諸侯不言利害，大夫不言得喪，士不通財貨，不賈於道。故駟馬之家不恃雞豚之息，伐冰之家不圖牛羊之入，千乘之君不通貨財，冢卿不修幣施，大夫不為場哺，委積之臣不貪市井之利，是以貧窮有所歡，而孤寡有所措其手足也。《詩》曰：“彼有遺秉，此有滯穂，伊寡婦之利。”

The Son of Heaven does not discuss quantity, the feudal lords do not discuss profit and loss, grandees do not discuss gains and losses, and gentlemen do not trade in goods and do not make deals on the road. Therefore a household with a four-horse carriage does not rely on the profit from chickens and piglets, a household that cuts ice does not seek income from cattle and sheep, a ruler of a thousand chariots does not circulate goods and wealth, ministers of high rank do not manage money to give out loans, grandees do not raise livestock on garden plots, and ministers with storehouses do not covet the profits of the marketplace. Thus the poor have something to rejoice in, and widows and orphans have a place to set hand and foot. The Book of Songs says: "There is a dropped sheaf over there, and left-behind ears of grain here; this is the widow's gain."

人主欲得善射，及遠中微，則懸貴爵重賞以招致之。內不阿子弟，外不隱遠人，能中是者取之。是豈不謂之大道也哉？雖聖人弗能易也。今欲治國馭民，調一上下，將內以固城，外以拒難，治則制人，人弗能制，亂則危削滅亡可立待也。然而求卿相輔佐獨不如是之公，惟便辟親比己者之用，是豈不謂過乎？故有社稷，莫不欲安，俄則危矣。莫不欲存，俄則亡矣。古之國千餘，今無數十，其故何也？莫不失於是也。故明主有私人以百金名珠玉，而無私人以官職事業者，何也？曰：本不利於所私也。彼不能而主使之，是闇主也。臣不能而為之，是詐臣也。主闇於上，臣詐於下，滅亡無日矣。俱害之道也。故惟明主能愛其所愛，闇則必危其所愛。夫文王非無便辟親比己者，超然乃舉太公於舟人而用之，豈私之哉？以為親邪，則異族之人也。以為故耶？則未嘗相識也。以為姣好耶？則太公年七十二，齳然而齒墮矣。然而用之者，文王欲立貴道，欲白貴名，兼制天下，以惠中國，而不可以獨，故舉是人而用之。貴道果立，貴名果白，兼制天下。立國七十一，姬姓獨居五十二。周之子孫，茍不狂惑，莫不為天下顯諸侯。夫是之謂能愛其所愛矣。故曰：惟明主能愛其所愛，闇主則必危其所愛，此之謂也。《大雅》曰：“貽厥孫謀，以燕巽子。”愛其所愛之謂也。《小雅》曰：“死喪無日，無幾相見。”危其所愛之謂也。

When a ruler wishes to find someone skilled at archery, who can shoot far and hit small targets, he hangs up noble rank and heavy rewards to attract them. Inwardly he does not favor his relatives, outwardly he does not neglect men from afar, and whoever can hit the mark he takes. Is this not called the great Way? Even a sage could not change it. Now if he wishes to govern the state and guide the people, to harmonize high and low, to fortify the cities within and resist hardship without, then with order he can control others, and if it is not controlled the people cannot be mastered, while with disorder, danger, diminishment, and ruin can be awaited at once. Yet in seeking ministers and assistants, he is not so impartial and uses only his favorites and those close to him; is this not called a fault? So all who have an altar of state wish for security but are soon in danger. None who wish to survive are not soon perished. In antiquity there were over a thousand states, and now there are not several dozen; what is the reason? None failed to err in just this. So an enlightened ruler may give a hundred gold or famous pearls and jade to others privately, but never gives offices and undertakings privately; why? Because fundamentally it does not benefit the one to whom it is given privately. If he lacks ability and the ruler employs him anyway, he is a benighted ruler. If a minister lacks ability and does it anyway, he is a deceitful minister. When the ruler above is benighted and the minister below deceitful, ruin is only days away. All of these are ways of causing harm. Therefore only the enlightened ruler can love whom he loves, while the benighted one certainly harms whom he loves. King Wen did not lack favorites and close attendants, yet he rose above them to promote Taigong from among the boatmen; how was that partiality? Was it because he was kin? He was a man of a different clan. Because he was an old acquaintance? They had never met. Because he was handsome? Taigong was seventy-two and had lost his teeth. Yet he used him, because King Wen wished to establish the noble Way and make the noble name clear, to hold the world together and so benefit the central states, and could not do it alone, so he promoted this man and employed him. The noble Way was indeed established, the noble name indeed made clear, and the world was held together. Of the seventy-one states established, the Ji clan alone held fifty-two. The descendants of Zhou, so long as they were not mad or deluded, all became illustrious feudal lords of the world. This is called being able to love whom one loves. Hence it is said: only an enlightened ruler can love whom he loves, while a benighted ruler certainly harms whom he loves; this is what that speaks of. The Greater Odes say: "He leaves a plan to his grandsons, to give peace to his descendants." This speaks of loving whom one loves. The Lesser Odes say: "Death and loss are only a few days away, and there are not many meetings." This speaks of harming whom one loves.

問楛者不告，告楛者勿問。有諍氣者勿與論。必由其道至，然後接之。非其道，則避之。故禮恭然後可與言道之方，辭順然後可與言道之理，色從然後可與言道之極。故未可與言而言謂之瞽，可與言而不與之言謂之隱。君子不瞽不隱，《詩》曰：“彼交匪紓，天子所予。”言必交吾志然後予。

If someone asks about crude and evil things, do not tell him; if you are telling about crude and evil things, do not ask. With those who carry a spirit of contention, do not discuss. Only when one comes by the proper way should one receive him. If it is not that way, avoid him. Thus when the ritual is respectful, one may discuss with him the direction of the Way; when his words are compliant, one may discuss the principles of the Way; when his countenance is compliant, one may discuss the utmost of the Way. So to speak to one with whom one should not speak is called blindness, and not to speak to one with whom one can speak is called concealment. The gentleman is neither blind nor concealing. The Book of Songs says: "Those who associate without slackness are those the Son of Heaven gives to." This means one must associate with those who share my aims before giving.

子為親隱，義不得正。君誅不義，仁不得愛。雖違仁害義，法在其中矣。《詩》曰：“優哉柔哉，亦是戾止。”

A son conceals for his parent, and righteousness cannot be made upright. A ruler executes the unrighteous, and benevolence cannot be shown in love. Even if this goes against benevolence and harms righteousness, the law is in it. The Book of Songs says: "How leisurely, how gentle, and here too it stops."

齊桓公問於管仲曰：“王者何貴？”曰：“貴天。”桓公仰而視天。管仲曰：“所謂天，非蒼莽之天也。王者以百姓為天。百姓與之則安，輔之則強，非之則危，倍之則亡。”《詩》曰：“民之無良，相怨一方。”民皆居一方，而怨其上，不亡者未之有也。

Duke Huan of Qi asked Guan Zhong: "What does a true king value most?" He said: "He values Heaven." Duke Huan looked up at the sky. Guan Zhong said: "The Heaven I speak of is not the vast blue sky. A true king regards the common people as Heaven. If the people are attached to him, he is secure; if they assist him, he is strong; if they criticize him, he is in danger; if they rebel, he perishes." The Book of Songs says: "The people have no goodness, and resent each other on one side." When the people all stand on one side and resent their superiors, it has never happened that one did not perish.

善御者不忘其馬。善射者不忘其弓。善為上者不忘其下。誠愛而利之，四海之內，闔若一家。不愛而利之，子或殺父，而況天下乎？《詩》曰：“民之無良，相怨一方。”

One skilled at driving does not forget his horses. One skilled at archery does not forget his bow. One skilled at being a superior does not forget his subordinates. If he truly loves them and benefits them, within the four seas all will come together as one family. If he does not love them but benefits them, some sons even kill their fathers, to say nothing of the world. The Book of Songs says: "The people have no goodness, and resent each other on one side."

出則為宗族患，入則為鄉里憂，《詩》曰：“如蠻如髦，我是用憂。”小人之行也。

Going out, he is a trouble to his clan; coming in, he is a worry to his village. The Book of Songs says: "Like the Man and the Mao, I am troubled because of this." This is the conduct of the petty man.

有君不能事，有臣欲其忠。達則文而容，窮則約而詳。小人大心則慢而暴，小心則淫而傾，知則攫盜而漸，愚則毒賊而亂，喜則輕易而快，憂則挫而懾，達則驕而偏，窮則棄而累。其肢體之序與禽獸同節，言語之暴與蠻夷不殊，出則為宗族患，入則為鄉里憂。《詩》曰：“如蠻如髦，我是用憂。”

Having a ruler he cannot serve, yet wanting his ministers to be loyal. When successful he adorns himself and takes in everything; in hardship he is frugal and secretive. The petty man, when large-hearted, is lax and violent; when timid, he is lewd and perilous; when clever, he is a grasping thief who soaks into others; when stupid, he is cruel and causes disorder; when happy, he is careless and self-indulgent; when worried, he is broken and fearful; when successful, he is arrogant and partial; when in hardship, he abandons and burdens others. The order of his limbs follows the same measure as beasts, the violence of his speech is no different from the barbarians', and going out he is a trouble to his clan, coming in a worry to his village. The Book of Songs says: "Like the Man and the Mao, I am troubled because of this."

傳曰：愛由情出謂之仁，節愛理宜謂之義，致愛恭謹謂之禮，文禮謂之容。禮容之義生，以治為法。故其言可以為民道，民從是言也。行可以為民法，民從是行也。書之於策，傳之於志。萬世子子孫孫道而不捨。由之則治，失之則亂。由之則生，失之則死。今夫肢體之序與禽獸同節，言語之暴與蠻夷不殊，混然無道，此明王聖主之所罪。《詩》曰：“如蠻如髦，我是用憂。”

The records say: Love that issues from feeling is called benevolence; moderating love so that principle is apt is called righteousness; carrying love to the utmost of reverence and care is called ritual; adorning ritual is called demeanor. When the meaning of ritual and demeanor arises, governing is made into law. So his words can become the people's way, and the people follow these words. His conduct can become the people's model, and the people follow this conduct. Written on bamboo slips, it is passed down in memory. For ten thousand generations his descendants praise it and do not abandon it. Following it, there is order; losing it, there is disorder. Following it, there is life; losing it, there is death. Now if the order of the limbs follows the same measure as beasts, and the violence of speech is no different from the barbarians', being muddled and without the Way, this is what enlightened kings and sage rulers punish. The Book of Songs says: "Like the Man and the Mao, I am troubled because of this."

客有說春申君者曰：“湯以七十里，文王百里，皆兼天下，一海內。今夫孫子者，天下之賢人也，君藉之百里之勢，臣竊以為不便於君，若何？”春申君曰：“善。”於是使人謝孫子。孫子去而之趙，趙以為上卿。客又說春申君曰：“昔伊尹去夏之殷，殷王而夏亡。管仲去魯入齊，魯弱而齊強。由是觀之，夫賢者之所在，其君未嘗不善，其國未嘗不安也。今孫子天下之賢人，何謂辭而去？”春申君又云：“善。”於是使使請孫子。孫子為書謝之曰：“鄙語曰：‘癘憐王’，此不恭之語也。雖然，不可不審也。此為劫殺死亡之生言者也。夫人主年少而放，無術以知奸，即大臣以奪斷圖私，以禁誅於己也。故舍賢長而立幼弱，廢正適而立不義，故《春秋》志之，曰：‘楚王之子圍聘於鄭，未出境，聞王病重，返問疾，遂以冠纓絞王而殺之，因自立。齊崔杼不許。欲自刃於廟，崔杼又不許。莊公走出，踰於外牆，射中其股，遂殺之，而立其弟景公。’近世所見，李兌用趙，餓主父於沙丘，百日而殺之。淖齒用齊，擢閔王之筋而懸之於廟梁，宿昔而殺之。上比遠世，未至絞頸射股也，下比近世，未至擢筋餓死也。夫劫殺死亡之主，心之憂勞，形之苦痛，必甚於癘矣。由此觀之，癘雖鄰王，可也。”因為賦曰：“琁玉瑤珠不知佩，雜布與錦不知異。閭娵子都莫之媒，嫫母力父是之喜。以盲為明，以聾為聰。以是為非，以吉為兇。嗚呼上天，曷為其同！”《詩》曰：“上帝甚蹈，無自瘵焉。”

A guest persuaded Lord Chunshen, saying: "Tang had seventy li, King Wen a hundred li, and both came to hold the world and unify all within the seas. Now that Sun is a worthy man of the world, and if you lend him the strength of a hundred li, I privately think it would not benefit you; what do you think?" Lord Chunshen said: "Good." He sent someone to dismiss Master Sun. Master Sun left for Zhao, and Zhao made him chief minister. The guest again persuaded Lord Chunshen, saying: "In the past, Yi Yin left Xia for Yin, and Yin became king while Xia perished. Guan Zhong left Lu for Qi, and Lu weakened while Qi grew strong. Seen this way, where a worthy man is, his ruler has never been other than good and his state never other than secure. Now Master Sun is a worthy man of the world; why did you dismiss him and let him leave?" Lord Chunshen again said: "Good." He sent an envoy to invite Master Sun back. Master Sun wrote a letter declining: "The common saying goes: 'A leper pities the king.' This is a disrespectful remark. Even so, it must be examined. It is said for rulers who have been seized and killed. When a ruler is young and indulgent and lacks the art of detecting treachery, a great minister will monopolize power for private ends and prevent punishment from reaching himself. So he sets aside the worthy elder and sets up the young and weak, discards the rightful heir and installs an unrighteous one. Hence the Spring and Autumn Annals records: "Wei, son of the King of Chu, went on a visit to Zheng, and before he had left the border, he heard that the king was gravely ill, went back to inquire after his illness, and then strangled the king with his cap strings and killed him, and set himself up. Cui Zhu of Qi would not permit it. He wished to cut his throat in the temple, and Cui Zhu would not allow that either. Duke Zhuang ran out and climbed over the outer wall, was shot in the thigh, and then was killed, and his younger brother Duke Jing was set up." In recent times what has been seen: Li Dui was employed by Zhao, starved the Lord Father at Shaqiu, and killed him after a hundred days. Nao Chi was employed by Qi, pulled out the tendons of King Min and hung him on the temple beam, and killed him overnight. Compared with the distant ages, it had not yet come to strangling the neck or shooting the thigh; compared with recent times, it had not yet come to pulling out tendons and starving. A ruler seized and killed has anxiety of heart and bodily pain that must surpass leprosy. Seen this way, though a leper is near a king, it is acceptable." He then composed a rhapsody: "Fine jade and precious pearls are not known to be worn, rough cloth and brocade are not told apart. Lü Juan and Zidu have no matchmaker, while Mumu and Lifu are loved. They take the blind to be clear-sighted and the deaf to be sharp-eared. They take right for wrong and good fortune for ill. Alas, Heaven above, why are you the same as they!" The Book of Songs says: "The Lord on High has changed greatly; do not bring illness on yourself."

南苗異獸之鞟猶犬羊也。與之於人猶死之藥也。安舊移質習貫易性而然也。夫狂者自齕，忘其非芻豢也，飯土而忘其非粱飯也。然則楚之狂者楚言，齊之狂者齊言，習使然也。夫習之於人微而者，深而固，是暢於筋骨，貞於膠漆。是以君子務為學也。《詩》曰：“既見君子，德音孔膠。”

The hides of strange beasts of the southern Miao lands still look like dog and sheep skins. Given to people they still look like a lethal drug. This is because one is at ease with the old, the substance is changed, and habit changes nature. A madman bites himself and forgets that it is not grass-fed meat, and eats earth and forgets that it is not millet rice. Thus a madman of Chu speaks the speech of Chu, and a madman of Qi speaks the speech of Qi; this is habit's doing. Habit's effect on a person is subtle but evident, deep and firm, flows through the sinews and bones, and is as steadfast as glue and lacquer. Therefore the gentleman strives to study. The Book of Songs says: "Having seen the gentleman, his virtuous sound is very firm."

孟子曰：仁，人心也。義，人路也。舍其路弗由，放其心而弗求。人有雞犬放，則知求之。有放心而不知求，其於心為不若雞犬哉？不知類之甚矣。悲夫！終亦必亡而已矣。故學問之道無他焉，求其放心而已。《詩》曰：“中心藏之，何日忘之。”

Mencius said: Benevolence is the human heart. Righteousness is the human road. To abandon the road and not walk it, and to lose the heart and not seek it. When a person loses chickens or dogs, he knows to look for them. When he has a lost heart, he does not know to seek it; is his heart not worth even a chicken or dog? Not knowing how to reason by analogy is too much. How sad! In the end he will certainly perish. So the way of learning is nothing other than seeking back the lost heart. The Book of Songs says: "Stored in the heart, what day do I forget it."

道雖近，不行不至。事雖小，不為不成。暇日多者，出人不遠矣。夫巧弓在此手也，膠漆之和，即可以為萬乘之寶也，及其彼手而賈不數銖。人同材鈞而貴賤相萬者，盡心致志也。《詩》曰：“中心藏之，何日忘之。”

Though the Way is near, if one does not walk it one will not arrive. Though the matter is small, if one does not do it it will not be accomplished. Those with many idle days do not go far beyond others. A fine bow in this man's hands, with glue and lacquer well blended, can become a treasure of a state of ten thousand chariots, but once it is in that man's hands it sells for only a few zhu. People of the same material and the same level can differ ten thousandfold in worth, because of devoting heart and will. The Book of Songs says: "Stored in the heart, what day do I forget it."

傳曰：誠惡惡，知刑之本，誠善善，知敬之本。惟誠感神，達乎民心，知刑敬之本，則不怒而威，不言而信。誠德之主也，言之所聚也。《詩》曰：“鼓鍾於宮，聲聞於外。”

The records say: One who truly hates evil knows the root of punishment; one who truly loves good knows the root of reverence. Only sincerity can move the spirits and reach the hearts of the people; knowing the root of punishment and reverence, one has authority without anger and makes people trust without speaking. Sincerity is the master of virtue, the place where words are gathered. The Book of Songs says: "A bell is struck within the palace, and the sound is heard outside."

孔子見客。客去，顏淵曰：“客仁也？”孔子曰：“恨兮其心，顙兮其口，仁則吾不知也。”顏淵蹵然變色，曰：“變玉度尺，雖有十仞之土，不能掩其光。良珠度寸，雖有百仞之水，不能掩其瑩。夫形體之包心也，閔閔乎其薄也。茍有溫良在其中，則眉睫著之矣。疵瑕在其中，則眉睫亦不匿之。”《詩》曰：“鼓鍾於宮，聲聞於外。”言有諸中必形諸外也。

Confucius received a guest. After the guest left, Yan Yuan said: "Is the guest benevolent?" Confucius said: "His heart is full of resentment and his mouth is blunt; as for benevolence, I do not know." Yan Yuan suddenly changed countenance and said: "A fine jade of over one foot cannot have its light covered even by ten fathoms of earth. A fine pearl of over one inch cannot have its luster covered even by a hundred fathoms of water. The body wraps the heart, so thin and delicate. If there is gentleness and goodness within, it shows in the brows and lashes. If there are flaws within, the brows and lashes cannot hide them." The Book of Songs says: "A bell is struck within the palace, and the sound is heard outside." This means what is within must show without.

偽詐不可長，空虛不可守，朽木不可雕，情亡不可久。《詩》曰：“鼓鍾於宮，聲聞於外。”言有中者必能見外也。

Falsehood cannot last long, emptiness cannot be defended, rotten wood cannot be carved, and when the truth is lost one cannot last. The Book of Songs says: "A bell is struck within the palace, and the sound is heard outside." This means what is within must be able to show without.

所謂庸人者，口不能道乎善言，心不能知先王之法，動作而不知所務，止立而不知所定，日選於物而不知所貴，不知選賢人善士而托其身焉，從物而流，不知所歸，五鑿為政，心從而壞，遂不反。是以動而形危，靜則名辱。《詩》曰：“之子無良，二三其德。”

What is called a mediocre man is one whose mouth cannot speak good words, whose heart cannot know the laws of the former kings, who acts without knowing what to strive for, who stands still without knowing where he is settled, who each day chooses among things without knowing what he should value, who does not know to choose worthy and good gentlemen to entrust himself to, who follows things and drifts without knowing where he is headed, whose five senses rule and whose heart is corrupted along with them, so that he does not return. Therefore when he moves, his person is in danger, and when he is still, his name is disgraced. The Book of Songs says: "This man has no goodness, and his conduct is inconsistent."

客有見周公者，應之於門曰：“何以道旦也？”客曰：“在外即言外，在內即言內。入乎將毋？”周公曰：“請入。”客曰：“立即言義，坐即言仁。坐乎將毋？”周公曰：“請坐。”客曰：“疾言則翕翕，徐言則不聞。言乎將毋？”周公唯唯：“旦也喻。”明日與師而誅管蔡。故客為以不言之說，周公善聽不言之說。若周公可謂能聽微言矣。故君子之告人也微，其救人之急也婉。《詩》曰：“豈敢憚行，畏不能趨。”

A guest came to see the Duke of Zhou, who answered at the gate: "What will you use to instruct Dan?" The guest said: "Outside I speak of outside things, inside I speak of inside things. Shall I come in, or not?" The Duke of Zhou said: "Please come in." The guest said: "Standing, I speak of righteousness; sitting, I speak of benevolence. Shall I sit down, or not?" The Duke of Zhou said: "Please sit." The guest said: "If I speak urgently it is a murmur, and if I speak slowly it cannot be heard. Shall I speak, or not?" The Duke of Zhou answered several times in a row: "Dan understands." The next day he joined the army and put Guan and Cai to death. So the guest used the way of speaking without speaking, and the Duke of Zhou was good at hearing speech that was not spoken. The Duke of Zhou can be called one able to hear subtle words. So the gentleman tells others subtly and relieves others' urgent need indirectly. The Book of Songs says: "How would I dare fear to go? I fear I cannot go fast enough."

子夏問曰：“《關雎》何以為《國風》始也？”孔子曰：“《關雎》之至矣乎！夫《關雎》之人，仰則天，俯則地，幽幽冥冥，德之所藏，紛紛沸沸，道之所行，雖神龍化，斐斐文章。大哉《關雎》之道也，萬物之所繫，群生之所懸命也，河洛出《書圖》，麟鳯翔乎郊。不由《關雎》之道，則《關雎》之事將奚由至矣哉？夫六經之策，皆歸論汲汲，蓋取之乎《關雎》。《關雎》之事大矣哉！馮馮翊翊，自東自西，自南自北，無思不服。子其勉強之，思服之。天地之間，生民之屬，王道之原，不外此矣。”子夏喟然嘆曰：“大哉《關雎》，乃天地之基地。”《詩》曰：“鐘鼓樂之。”

Zixia asked: "Why is the 'Guanju' made the beginning of the Airs of the States?" Confucius said: "The 'Guanju' is the utmost! The person of the 'Guanju,' looking up, is heaven, looking down, is earth, dim and dark, it is where virtue is stored; bustling and bubbling, it is where the Way travels, and even a divine dragon's transformations show patterned brilliance. Great is the Way of the 'Guanju,' that by which the ten thousand things are bound, and on which the multitude of lives hang their fate. The Yellow River gave forth the Diagram and the Luo gave forth the Writing, and the qilin and phoenix flew in the countryside. If one does not follow the Way of the 'Guanju,' where will the work of the 'Guanju' come from? The bamboo slips of the Six Classics all urgently turn toward discussing it, presumably drawing from the 'Guanju.' The work of the 'Guanju' is great! Vast and flowing, from east, from west, from south, from north, none think not to submit. You should strive and think of submission. Between heaven and earth, among the kinds of living people, the source of the kingly way lies within this and nowhere beyond." Zixia sighed deeply and said: "Great is the 'Guanju,' it is indeed the foundation of heaven and earth." The Book of Songs says: "Bells and drums make him glad."

孔子抱聖人之心，彷徨乎道德之域，逍遙乎無形之鄉，倚天理，觀人情，明終始，知得失。故興仁義，厭勢利，以持養之。於時周室微，王道絕，諸侯力政，強劫弱，眾暴寡，百姓靡安，莫之紀綱，禮儀廢壞，人倫不理。於是孔子自東自西，自南自北，匍匐救之。

Confucius embraced the heart of a sage, wandered in the realm of the Way and virtue, roamed in the land of the formless, leaned on the principle of Heaven, observed the feelings of men, understood beginnings and ends, and knew gains and losses. So he raised up benevolence and righteousness, rejected power and profit, and thereby held fast and nurtured these. At that time the house of Zhou had declined and the kingly way was cut off; the feudal lords used force in government, the strong robbed the weak and the many tyrannized the few, the people had no peace and no one gave them order, ritual and propriety were ruined, and human relations were in disarray. So Confucius went east and west, south and north, crawling to rescue them.

王者之政，賢能不待次而舉，不肖不待須而廢，元惡不待教而誅，中庸不待政而化。分未定也，則有昭穆。雖公卿大夫之子孫也，行絕禮義，則歸之庶人。雖庶民之子孫也，積文學，正身行，能禮義，則歸之士大夫。反側之民，牧而試之，須而待之，安則畜，不安則棄。五疾之民，上收而事之。官施而衣食之，材行反時者，死無赦，謂之天誅。是王者之政也。《詩》曰：“人而無儀，不死何為！”

In the government of a true king, the worthy and capable are promoted without waiting for their turn, the unworthy are dismissed without waiting a moment, the arch-criminal is executed without waiting for instruction, and the ordinary are transformed without waiting for orders. Before ranks and shares are set, there are already the ancestral orders of zhao and mu. Even the descendants of dukes, ministers, and grandees, if their conduct abandons ritual and righteousness, are put among the commoners. Even the descendants of commoners, if they accumulate learning, set their conduct right, and can practice ritual and righteousness, are put among the gentlemen and grandees. The wavering people are tended and tested, treated with patience; if they settle, they are nurtured, and if they do not settle, they are abandoned. The people with the five infirmities are taken in from above and given work to do. The offices provide for them and give them clothing and food; those whose talent and conduct run counter to the time are put to death and not pardoned, which is called Heaven's punishment. This is the government of a true king. The Book of Songs says: "A man without proper bearing, why does he not die!"

君者，民之源也。源清則流清，源濁則流濁。故有社稷者，不能愛其民，而求民親己愛己，不可得也。民不親不愛，而求為己用，為己死，不可得也。民弗為用，弗為死，而求兵之勁，城之固，不可得也。兵不勁，城不固，而欲不危削滅亡，不可得也。夫危削滅亡之情，皆積於此，而求安樂是聞，不亦難乎？是枉生者也。悲夫！枉生者不須時而滅亡矣。故人主欲強固安樂，莫若反己。欲附下一民，則莫若反之政。欲修政美俗，則莫若求其人。彼其人者，聯繫今之世，而志乎古之道。以天下之王公莫之好也，而是子獨好之。以民莫之為也，而是子獨為之也。抑好之者貧，為之者窮，而是子猶為之，而無是須臾怠焉。差焉獨明夫先王所以遇之者，所以失之者，知國之安危臧否，若別白黑，則是其人也。人主欲強固安樂，則莫若與其人用之，巨用之，則天下為一，諸侯為臣。小用之，則威行鄰國。莫之能御。若殷之用伊尹，周之遇太公，可謂巨用之矣。齊之用管仲，楚之用孫叔敖，可為小用之矣。巨用之者如彼，小用之者如此也。故曰：駁而霸，無一而亡。《詩》曰：“四國無政，不用其良。”不用其良臣而不亡者，未之有也。

The ruler is the source of the people. When the source is clear, the stream is clear; when the source is muddy, the stream is muddy. So one who holds an altar of state but cannot love his people and yet seeks that the people be close to him and love him cannot get it. If the people are not close and do not love him, and he seeks to have them used by him and die for him, he cannot get it. If the people are not used by him and do not die for him, and he seeks strong troops and secure cities, he cannot get it. If the troops are not strong and the cities not secure, and he wishes not to be in danger, diminished, and ruined, he cannot get it. The conditions of danger, diminishment, and ruin all pile up here, and to seek peace and joy is just hearsay; is that not hard? This is a man who lives in vain. How sad! The man who lives in vain perishes without waiting for the hour. So if a ruler wishes to be strong, secure, and happy, nothing is better than to turn back to himself. If he wishes to draw the people close and unify them, nothing is better than to turn back to government. If he wishes to cultivate government and improve customs, nothing is better than to seek the right man. That man is linked to the present age but his aims lie in the Way of old. The kings and dukes of the world have none who love this, but this man alone loves it. The people have none who do this, but this man alone does it. Those who love it are poor and those who do it are in hardship, yet this man still does it, without slackening even for a moment. Alone he clearly understands why the former kings met with success and why they erred, and knows a state's safety and danger, good and ill, as he distinguishes black and white; that is the man. If a ruler wishes to be strong, secure, and happy, nothing is better than to employ this man. If greatly employed, the world is unified and the feudal lords become ministers. If lightly employed, his authority extends over neighboring states and none can withstand him. Yin employing Yi Yin and Zhou meeting Taigong can be called great employment. Qi employing Guan Zhong and Chu employing Sunshu Ao can be called light employment. Great employment is like that, and light employment is like this. Therefore it is said: with mixed methods one becomes hegemon, and with none at all one perishes. The Book of Songs says: "The four states have no government, and do not use their good ministers." It has never been that one did not use good ministers and did not perish.

造父，天下之善御者矣，無車馬則無所見其能。羿，天下之善射者矣，無弓矢則無所見其巧。彼大儒者，善調一天下者也，無百里之地，四無所見其功。夫車固馬選而不能以致千里者，則非造父也。弓調矢直而不能射遠中微者，則非羿也。用百里之地而不能調一天下制四夷者，則非大儒也。彼大儒者，雖隱居窮巷陋室，無置錐之地，而王公不能與之爭名矣。用百里之地，則千里之國不能與之爭勝矣。棰笞暴國，一齊天下，莫之能傾，是大儒之勳也。其言有類，其行有禮，其舉事無悔，其持險應變曲當，與時遷徙，與世偃仰，千舉萬變，其道一也，是大儒之稽也。故有俗人者，有俗儒者，有雅儒者，有大儒者。耳不聞學，行無正義，迷迷然以富利為隆，是俗人也。逢衣博帶，略法先王而不足於亂世，術謬學雜，舉不知法先王而壹制度，不知隆禮義而殺《詩》《書》，其衣冠行為已同於世俗，而不知其惡也。言談議說已無異於老墨，而不知分。是俗儒者也。法先生，一制度，言行有大法，而明不能濟法教之所不及，聞見之所示至，知之為知之，不知為不知，內不自誣，外不誣人，以是尊賢敬法，而不敢怠傲焉。是雅儒者也。法先王依禮義，以淺持博，以一行萬。茍有仁義之類，雖鳥獸若別黑白。奇物變怪，所未嘗聞見，卒然起一方，則法統類以應之，無所疑作（下加心），援法而度之，奄然如合符節。是大儒者也。故人主用俗人，則萬乘之國亡。用俗儒，則萬乘之國存。用雅儒，則千里之國安。用大儒，則百里之地，久而三年，天下為一，諸侯為臣。用萬乘之國則舉錯而定，一朝而白。《詩》曰：“周雖舊邦，其命維新。”可謂白矣。文王亦可謂大儒已矣。

Zao Fu was the best charioteer in the world, but without a chariot and horses there would be nowhere to show his ability. Yi was the best archer in the world, but without a bow and arrows there would be nowhere to show his skill. The great Confucian is the one best able to harmonize and unify the world, but without a hundred li of land there would be nowhere to show his achievement. One whose chariot is sturdy and horses well chosen but who cannot reach a thousand li is not Zao Fu. One whose bow is true and arrows straight but who cannot hit a tiny target far away is not Yi. One who has a hundred li of land but cannot harmonize and unify the world and subdue the four barbarian peoples is not a great Confucian. The great Confucian, even if he lives hidden in a narrow lane and a humble house without land to plant an awl, cannot be rivaled in fame by kings and dukes. With a hundred li of land, a state of a thousand li cannot contend with him in victory. He whips the tyrannical states and sets the world in order, and nothing can overturn him; this is the achievement of the great Confucian. His words have their categories, his conduct has ritual, his undertakings bring no regret; he holds firm in danger and difficulty and responds to change with fitting turns, moves with the times and bends and rises with the age, through a thousand actions and ten thousand changes, yet his Way remains the same; this is the test of the great Confucian. Therefore there are the vulgar man, the vulgar Confucian, the refined Confucian and the great Confucian. One whose ears have not heard learning and whose conduct has no righteousness, who blindly takes wealth and profit as glory, is a vulgar man. One who wears wide robes and broad belts, roughly imitating the former kings but not enough to deal with a disordered age, whose method is mistaken and learning mixed, who in his actions does not know to model on the former kings and unify the institutions, does not know to honor ritual and righteousness while belittling the Odes and Documents, whose clothing and conduct are already the same as the vulgar world's and yet who does not know their ugliness, whose speech and arguments are no different from Lao and Mo and yet who does not know how to distinguish them, is a vulgar Confucian. One who models on the former kings, unifies the institutions, whose words and conduct have great standards, but whose wisdom cannot fill in what the teachings of the law do not reach or what he has not seen or heard, who knows what he knows and does not know what he does not know, who does not deceive himself within or deceive others without, and so honors the worthy and respects the law and dares not be negligent or proud, is a refined Confucian. One who models on the former kings, follows ritual and righteousness, holds the broad by means of the simple and carries out the ten thousand by means of the one; if it falls into the category of benevolence and righteousness, even birds and beasts are told apart as if black from white. Strange things and odd changes that he has never heard or seen, when they suddenly arise in one place, he responds to by relying on the law and its categories, without doubt or hesitation, citing the law to measure them, and they match like the two halves of a tally; this is the great Confucian. Therefore, if a ruler uses vulgar men, a state of ten thousand chariots perishes. If he uses vulgar Confucians, a state of ten thousand chariots survives. If he uses refined Confucians, a state of a thousand li is at peace. If he uses a great Confucian, with a hundred li of land, in as long as three years the world is unified and the lords become his ministers. If he uses a state of ten thousand chariots, then at a single move all is settled, and in one morning it shines forth. The Book of Odes says: 'Although Zhou is an old state, its mandate is new.' This can be called shining forth. King Wen can also be called a great Confucian.

楚成王讀於殿上，而倫扁在下，作而問曰：“不審主君所讀何書也？”成王曰：“先聖之書。”倫扁曰：“此直先聖王之糟粕耳。”成王曰：“子何以言之？”倫扁曰：“以臣輪言之。夫以規為圓，矩為方，此其可付乎子孫者也。若夫合三木而為一，應乎心，動乎體，其不可得而傳者也。則凡所傳直糟粕耳。”故唐虞之法可得而考也。其喻人心不可及矣。《詩》曰：“上天之載，無聲無臭。”其孰能及之？

King Cheng of Chu was reading a book in the hall, and Wheelwright Bian, below, rose and asked: "May I ask what book my lord is reading?" King Cheng said: "The books of the former sages." Wheelwright Bian said: "These are only the dregs of the former sage kings." King Cheng said: "On what grounds do you say so?" Wheelwright Bian said: "Take my own work of making wheels. To make a circle with the compass and a square with the carpenter's square can be handed down to descendants. But to join three pieces of wood into one, the response lies in the heart and the movement in the body, and this cannot be handed down. Then all that is handed down is merely dregs." So the laws of Tang and Yu can be studied, but what enlightened people's hearts can no longer be reached. The Book of Odes says: "The affairs of Heaven above have no sound and no smell." Who can reach them?

孔子學鼓琴於師襄子而不進，師襄子曰：“夫子可以進矣。”孔子曰：“丘已得其曲矣，未得其數也。”有間，曰：“夫子可以進矣。”曰：“丘已得其數矣，未得其意也。”有間，復曰：“夫子可以進矣。”曰：“入已得其意矣，未得其人也。”有間，復曰：“夫子可以進矣。”曰：“入已得其人矣，未得其類也。”有間，曰：“邈然遠望，洋洋乎，翼翼乎，必作此樂也。黯然而黑，幾然而長，以王天下，以朝諸侯者，其惟文王乎。”師襄子避席再拜曰：“善！師以為文王之操也。”故孔子持文王之聲，知文王之為人。師襄子曰：“敢問何以知其文王之操也？”孔子曰：“然。夫仁者好韋，智者好彈，有殷懃之意者好麗。丘是以知文王之操也。”傳曰：聞其末而達其本者，聖也。

Confucius studied the zither with Master Xiang but did not advance. Master Xiang said: "You may advance." Confucius said: "I have already got the tune but not yet its measures." After a while he said: "You may advance." He said: "I have already got its measures but not yet its meaning." After a while he said again: "You may advance." He said: "I have already got its meaning but not yet the man." After a while he said again: "You may advance." He said: "I have already got the man but not yet his kind." After a while he said: "Gazing far into the distance, so vast, so reverent; he must be the one who composed this music. Dark in complexion, tall and long, one who ruled the world as king and received the lords at court, it could only be King Wen." Master Xiang rose from his mat, bowed twice and said: "Good! My teacher also took this to be King Wen's piece." So Confucius, grasping the sound of King Wen, knew the man King Wen was. Master Xiang said: "May I ask how you knew it was King Wen's piece?" Confucius said: "Yes. The benevolent like the leather, the wise like the plucking, and those with earnest intent like the ornate. From this I knew it was King Wen's piece." The tradition records: one who hears the end and comprehends the root is a sage.

紂之為主，戮無辜，勞民力，寃酷之令，加於百姓，憯悽之惡，施於大臣。群下不信，百姓疾怨，故天下叛而願為文王臣，紂自取之也。夫貴為天子，富有天下，及周師至而令不行乎左右，悲夫！當是之時，索為匹夫，不可得也。《詩》曰：“天謂殷適，使不俠四方。”

King Zhou, as a ruler, killed the innocent, exhausted the people's strength, laid unjust and cruel orders on the common people and bitter harm on his great ministers. His subordinates did not trust him and the people resented him, so the world turned against him and wished to be King Wen's subjects; King Zhou brought this on himself. Though noble as Son of Heaven and rich in possession of the world, when the Zhou army arrived, his orders could not be carried out even by those around him; how sad! At that moment, he sought to be a commoner and could not. The Book of Odes says: "Heaven told the legitimate heir of Yin that he would not be able to rule righteously over the four quarters."

夫五色雖明，有時而渝。豐交之木，有時而落。物有成衰，不得自若。故三王之道，周則復始，窮則反本，非務變而已，將以止惡扶微，絀繆瀹非，調和陰陽，順萬物之宜也。《詩》曰：“亹亹我王，綱紀四方。”

Though the five colors are bright, they sometimes change. Lush, interwoven trees sometimes shed their leaves. Things have growth and decline and cannot stay as they were by themselves. Therefore, in the Way of the Three Kings, when a cycle is complete it begins anew, and when exhausted it returns to the root; it is not that they seek change for its own sake, but they use it to stop evil and support the weak, to reject error and wash away what is wrong, to harmonize yin and yang and follow what is fitting for the myriad things. The Book of Odes says: "Diligent is our king, who gives order to the four quarters."

禮者則天地之體，因人之情而為之節文者也。無禮，何以正身？無師，安知禮之是也？禮然而然，是情安於禮也。師云而云，是知若師也。情安禮，知若師，則是君子之道。言中倫，行中理天下順矣。《詩》曰：“不識不知，順帝之則。”

Ritual models itself on the body of Heaven and Earth, and moderates and adorns human feelings according to them. Without ritual, how can one put oneself right? Without a teacher, how would one know that ritual is right? To act as ritual says means feelings are at ease with ritual. To say what the teacher says means wisdom resembles the teacher. When feelings are at ease with ritual and wisdom resembles the teacher, that is the Way of the gentleman. When words accord with the relationships and conduct accords with principle, the world follows. The Book of Odes says: "Without knowing or realizing it, he follows the rule of the Lord."

上不知順孝，則民不知反本。君不知敬長，則民不知貴親。禘祭不敬，山川失時，則民無畏矣。不教而誅，則民不識勸也。故君子修身及孝，則民不倍矣。敬孝達乎下，則民知慈愛矣。好惡喻乎百姓，則下應其上如影響矣。是則兼制天下，定海內，臣萬姓之要法也，明王聖主之所不能須臾而舍也。《詩》曰：“成王之孚，下土之式。永言孝思，孝思維則。”

If those above do not know to follow filial piety, the people do not know to return to their root. If the ruler does not know to respect elders, the people do not know to value their kin. If the di sacrifice is not reverent and mountains and rivers lose their seasons, the people have no awe. If one punishes without first instructing, the people do not know to be encouraged. Therefore, when the gentleman cultivates himself to the point of filial piety, the people no longer rebel. When reverence and filial piety reach those below, the people know loving kindness. When likes and dislikes are made clear to the common people, those below answer those above like shadow and echo. This is the essential method for governing the whole world, pacifying the realm within the seas and bringing the myriad families to submission, and enlightened kings and sage rulers cannot give it up even for a moment. The Book of Odes says: "The good faith of King Cheng is a model for the lands below. Forever speak of the thought of filial piety; the thought of filial piety is the rule."

成王之時，有三苗貫桑而生，同為一秀，大幾滿車，長几充箱，民得而上諸成王。成王問周公曰：“此何物也？”周公曰：“三苗同為一秀，意者天下殆同一也。”比幾三年，果有越裳氏重九譯而至，獻白雉於周公。曰：“道路悠遠，山川幽深。恐使人之未達也，故重譯而來。”周公曰：“吾何以見賜也？”譯曰：“吾愛命國之黃髪，曰：‘久矣天之不迅風疾雨也，海之不波溢也，三年於茲矣。意者中國殆有聖人，盍往朝之。’於是來也。”周公乃敬求其所以來。《詩》曰：“於萬斯年，不遐有佐。”

In the time of King Cheng, there were three Miao plants that grew through a mulberry tree and shared one ear; it was so large it nearly filled a cart and so long it nearly filled a chest, and the people obtained it and presented it to King Cheng. King Cheng asked the Duke of Zhou: "What is this?" The Duke of Zhou said: "Three Miao plants sharing one ear; perhaps the world is about to be unified." Nearly three years later, the people of Yuechang indeed came through nine relays of translators and offered the Duke of Zhou a white pheasant. They said: "The road is long and the mountains and rivers deep. We feared that envoys could not get through, and so came through repeated translations." The Duke of Zhou said: "By what right am I given this?" The translator said: "I received my commission from the yellow-haired elders of our country, who said: 'For a long time Heaven has had no sudden winds or violent rains, and the sea has had no raging waves; it has been three years. Perhaps there is a sage in the Central States; why not go to pay court?' So we came." The Duke of Zhou then reverently inquired into why they had come. The Book of Odes says: "For ten thousand years, there will be helpers not far away."

登高臨深，遠見之樂，臺榭不若丘山所見高也。平原廣望，博觀之樂，沼池不如川深所見博也。勞心苦思，從欲極好，靡財傷情，毀名損壽。悲夫傷哉！窮君之反於是道而愁百姓。《詩》曰：“上帝闆闆，下民卒癉。”

To climb high and look down on the deep, the joy of seeing far, towers and pavilions cannot match the height seen from hills and mountains. To gaze across the broad plain, the joy of wide viewing, ponds cannot match the breadth seen from deep rivers and lakes. To toil in heart and worry in thought, to indulge desires to the utmost of one's tastes, to waste wealth and harm feelings, destroy one's name and shorten one's life: how sad, how pitiable! The impoverished ruler goes against this Way and brings sorrow to the people. The Book of Odes says: "The Lord above is perverse, and the people below are finally worn out and sick."

儒者，儒也。儒之為言無也，不易之術也。千舉萬變，其道不窮，六經是也。若夫君臣之義，父子之親，夫婦之別，朋友之序，此儒者之所謹守，日切磋而不捨也。雖居窮巷陋室之下，而內不足以充虛，外不足以蓋形，無置錐之地，明察足持天下，大舉在人上，則王公之材也，小用使在位，則社稷之臣也，雖巌居穴處而王侯不能與爭名，何也？仁義之化存爾。如使王者聽其言，信其行，則唐虞之法可得而觀，頌聲可得而聽。《詩》曰：“先民有言，詢於蒭蕘。”

A Confucian (ru) is a ru. As a word, "ru" means that it is without; it is a method that cannot be changed. Through a thousand actions and ten thousand changes its Way is never exhausted; the Six Classics are this. As for the righteousness between ruler and minister, the affection between father and son, the distinction between husband and wife and the order among friends, these are what Confucians keep carefully and study daily without abandoning. Even if he lives under a narrow lane and a humble house, inwardly not enough to fill his emptiness, outwardly not enough to cover his body, without land to plant an awl, his clear discernment is enough to hold the world; used on a grand scale above others, he is the talent of a king or duke; used on a small scale to give him a post, he is a minister of the altars of soil and grain; even if he lives in rocky caves, kings and marquises cannot contend with him in fame. Why? Because the teaching of benevolence and righteousness is there. If a king were to listen to his words and trust his conduct, the laws of Tang and Yu could be seen and the sounds of praise could be heard. The Book of Odes says: "The ancients had a saying: consult the woodcutters."

傳曰：天子居廣廈之下，帷帳之內，旃茵之上，被躧舄，視不出閫，莽然而知天下者，以有賢左右也。故獨視不若與眾視之明也，獨聽不若與眾聽之聰也，獨慮不若與眾慮之工也。故明王使賢臣，輻湊並進，所以通中正而致隱居之士。《詩》曰：“先民有言，詢於蒭蕘。”此之謂也。

The tradition records: the Son of Heaven lives under a great hall, within curtains and tents, on felt mats, wearing slippers, his gaze not passing beyond the threshold, yet he knows everything in the world, because he has worthy attendants on his left and right. Therefore, seeing alone is not as clear as seeing with the many, hearing alone is not as sharp as hearing with the many, and thinking alone is not as skillful as thinking with the many. So an enlightened king employs worthy ministers like spokes converging on the hub, in order to reach what is correct and to draw in scholars living in seclusion. The Book of Odes says: "The ancients had a saying: consult the woodcutters." This is what it means.

天設其高，而日月成明。來設其厚，而山陵成名。上設其道，而百事得序。自周室壞以來，王道廢而不起，禮義絕而不繼。秦之時，非禮義，棄《詩》《書》，略古昔，大滅聖道，專為茍妄，以欲速則不達利為俗，以告獵為化，而天下大亂。於是兵作而火起，暴露居外，而民以侵漁遏奪相攘為服習，離聖王光烈之日久遠，未嘗見仁義之道，被禮樂之風。是以嚚頑無禮，而肅敬日損，凌遲以威武相攝，妄為佞人，不避禍患，此其所以難治也。人有六情，目欲視好色，耳欲聽宮商，鼻欲嗅芬香，口欲嗜甘旨，其身體四肢欲安而不作，衣欲被文繡而輕暖。此六者，民之六情也。失之則亂，從之則穆。故聖王之教其民也，必因其情而節之以禮，必從其欲而制之以義。義簡而備，禮易而法，去情不遠，故民之從命也速。孔子知道之易行也。《詩》曰：“誘民孔易。”非虛辭也。

Heaven establishes its height, and the sun and moon accomplish brightness. Earth establishes its thickness (the source reads "lai she"), and mountains and hills accomplish their fame. Those above establish their Way, and the hundred affairs obtain order. Since the house of Zhou fell into ruin, the kingly Way has been abandoned and not revived, and ritual and righteousness have been cut off and not continued. In the time of Qin, they condemned ritual and righteousness, discarded the Odes and Documents, neglected the ancients, greatly destroyed the sage's Way, and devoted themselves solely to expedient and reckless actions, taking the profit of haste that does not arrive as custom and informing on others as instruction, and the world fell into great disorder. Then arms were raised and fires blazed, people lived exposed in the open, and the people made encroachment, extortion and mutual seizing their habit; far removed for a long time from the days of the radiant sage kings, they had never seen the way of benevolence and righteousness or received the airs of ritual and music. Because of this the foolish and stubborn have no ritual, solemn reverence diminishes day by day, and people gradually subdue one another by force, acting as reckless flatterers and not avoiding calamity; this is why they are hard to govern. Man has six feelings: the eyes want to see beautiful colors, the ears want to hear the gong and shang tones, the nose wants to smell fragrance, the mouth wants to savor sweetness, the body and limbs want ease and not to labor, and clothing wants to be embroidered and light and warm. These six are the six feelings of the people. When lost, there is disorder; when followed, there is harmony. Therefore the sage kings teach their people by always following their feelings and moderating them with ritual, always going along with desires and restraining them with righteousness. Righteousness is simple and complete, ritual is easy and has its rules, so they do not depart far from feeling, and so the people follow commands quickly. Confucius knew that the Way is easy to practice. The Book of Odes says: "To lead the people is very easy." This is no empty word.

繭之性為絲，弗得女工燔以沸湯，抽其統理，則不成為絲。卵之性為雛，不得良雞覆伏孚育，積日累久，則不成為雛。夫人性善，非得明王聖主扶攜，內之以道，則不成為君子。《詩》曰：“天生烝民，其命匪諶，靡不有初，鮮克有終。”言惟明王聖主然後使之然也。

The nature of a cocoon is silk, but without a woman worker boiling it in hot water and drawing out the threads in order, it cannot become silk. The nature of an egg is a chick, but without a good hen to cover and brood it, piling up days and months, it cannot become a chick. The nature of man is good, but without an enlightened king or sage ruler to support and lead him and bring him inward by the Way, he cannot become a gentleman. The Book of Odes says: "Heaven gave birth to the multitude of people, but their destiny is not reliable; everything has a beginning, but few come to a good end." This means that only an enlightened king or sage ruler can then make them so.

智如泉源，行可以為表儀者，人師也。智可以砥礪，行可以為輔弼者，人友也。據法守職，而不敢為非者，人吏也。當前快意，一呼再喏者，人隸也。故上主以師為佐，中主以友為佐，下主以吏為佐，危亡之主以隸為佐。語曰：“淵廣者其魚大，主明者其臣慧。”相觀而志合，必由其中。故同明相見，同音相聞，同志相從，非賢者莫能用賢。故輔弼左右，所任使者，有存亡之機，得失之要也。可無慎乎？《詩》曰：“不明爾德，以無陪無側，爾德不明，以無陪無側。”

One whose wisdom is like a spring and whose conduct can serve as a model is a person's teacher. One whose wisdom can sharpen yours and whose conduct can serve as an aide is a person's friend. One who keeps to the law and his duty and does not dare do wrong is a person's official. One who pleases you in the present, answering "yes, yes" at each call, is a person's slave. So the superior ruler takes teachers as his aides, the middling ruler takes friends as aides, the inferior ruler takes officials as aides, and the ruler on the verge of ruin takes slaves as aides. A common saying goes: "Where the pool is wide the fish are big, where the ruler is enlightened the ministers are wise." That people observe each other and have matching aspirations must come from this. So those equally bright see one another, those of the same pitch hear one another, those of the same aspiration follow one another, and one who is not worthy cannot employ the worthy. So the aides and attendants on the left and right, those who are employed, hold the pivot of survival and ruin and the key of gain and loss. Can one be anything but careful? The Book of Odes says: "Because you do not make your virtue manifest, you have no companions and none by your side; your virtue is not manifest, therefore you have no companions and none by your side."

昔者禹以夏王，桀以夏亡。湯以殷王，紂以殷亡。故無常安之國，無恆治之民，得賢則昌，失賢則亡。自古及今，未有不然者也。夫明鏡者所以照形也，往古者所以知今也。夫知惡往古之所以危亡，而不襲蹈其所以安存者，則無以異乎卻行而求逮於前人也。鄙語曰：“不知為吏，視已成事。”或曰：“前車覆而後車不誡，是以後車覆了也。”故夏之所以亡者而殷為之，殷3之所以亡者而周為之。故殷可以鑑於夏，而周可以鑑於殷。《詩》曰：“殷監不遠，在百後之世。”

In the past Yu became king through Xia and Jie perished through Xia. Tang became king through Yin and Zhou perished through Yin. So there is no state that is always at peace and no people that is always well governed; by obtaining the worthy one flourishes, and by losing the worthy one perishes. From ancient times to the present, it has never been otherwise. A bright mirror is used to reflect one's form, and the past is used to know the present. One who knows to hate what ruined the past but does not follow what preserved it is no different from walking backward while hoping to catch up with the person in front. A common saying goes: "If you do not know how to be an official, look at what has been accomplished." Or: "When the cart in front overturns and the cart behind is not alert, the cart behind overturns too." So what ruined Xia, Yin did; what ruined Yin, Zhou did. So Yin could take warning from Xia, and Zhou could take warning from Yin. The Book of Odes says: "The mirror of Yin is not far off; it is in the age of the last ruler of Xia."

傳曰：驕溢之君寡忠，口惠之人鮮信。故盈把之木無合拱之枝，榮澤之水無吞舟之多。根淺則枝葉短，本絶則枝葉枯。《詩》曰：“枝葉未有害，本實先撥。”禍福自己出也。

The tradition records: an arrogant and overflowing ruler has little loyalty, and a person who gives favors only with his mouth has little good faith. So a tree one handful thick has no branches one can embrace, and the waters of Ying Marsh have no fish that can swallow a boat. When the roots are shallow the branches and leaves are short; when the root is cut off the branches and leaves wither. The Book of Odes says: "Before the branches and leaves are harmed, the root is actually pulled out first." Calamity and fortune come from oneself.

水淵深廣，則龍魚生之。山林茂盛，則禽獸歸之。禮義修明，則君子懷之。故禮及身而行修，禮及國而政明。能以禮扶身，則貴名自揚，天下順焉，令行禁止，而王者之事畢矣。《詩》曰：“有覺德行，四國順之。”夫此之謂矣。

When the water is deep and wide, dragons and fish grow there. When mountain forests are lush, birds and beasts turn toward them. When ritual and righteousness are cultivated and clear, gentlemen long for that place. So when ritual reaches the person, conduct is cultivated; when ritual reaches the state, government is clear. If one can support oneself with ritual, one's noble name is displayed by itself, the world follows, orders are carried out and prohibitions stop, and the work of a king is complete. The Book of Odes says: "Having upright virtue, the four states follow it." This is what it means.

孔子曰：夫談說之術，齊莊以立之，端誠以處之，堅強以持之，闢稱以喻之，分別以明之，歡忻芬芳以送之，寶之珍之，貴之神之，如是則說恆無不行矣。夫是之謂能貴其所貴。若夫無類之說，不形之行，不讚之辭，君子慎之。《詩》曰：“無易由言，無曰茍矣。”

Confucius said: the method of speaking is to establish oneself with composure and gravity, to deal with others with correctness and good faith, to hold firm with strength, to make things plain by analogy, to make them clear by distinction, to deliver them with joy and fragrance, to treasure and cherish them, to value and divinize them; in this way what is said will almost always be carried out. This is called being able to value what is valuable. As for speech with no category, conduct with no form, and words with no support, the gentleman is careful with them. The Book of Odes says: "Do not speak lightly; do not speak carelessly."

夫百姓內不乏食，外不患寒，則可教御以禮義矣。《詩》曰：“蒸畀祖妣，以洽百禮。”百禮洽則百意遂，百意遂則陰陽調，陰陽調則寒暑均，寒暑均則三光清，三光清則風雨時，風雨時則群生寧。如是而天道得矣。是以不出戶而知天下，不窺牖而見天道。《詩》曰：“惟此聖人，瞻言百里。”“於鑈王師，遵養時晦。”言相養之至於晦也。

When the common people do not lack food within and do not worry about cold without, they can be taught and led with ritual and righteousness. The Book of Odes says: "Offered to the ancestors and consorts, in order to harmonize the hundred rites." When the hundred rites are harmonized, the hundred intentions flow smoothly; when the hundred intentions flow smoothly, yin and yang are in harmony; when yin and yang are in harmony, cold and heat are even; when cold and heat are even, the three lights are bright and clear; when the three lights are bright and clear, wind and rain come in season; when wind and rain come in season, the multitude of creatures live in peace. In this way the Way of Heaven is attained. Therefore, without going out of the door one knows the world, and without peering from the window one sees the Way of Heaven. The Book of Odes says: "Only this sage looks out over words for a hundred li." "The resplendent royal army, following nurture, takes its place in dim times." This means that they nourish one another until the dim times.

天有四時，春夏秋冬，風雨霜露，無非教也。清明在躬，氣志如神，嗜慾將至，有開必先，天降時雨，山川出雲。《詩》曰：“嵩高維嶽，峻極於天。維嶽降神，生甫及申。維申及甫，維周之翰。四國於蕃，四方於宜。”此文武之德也。

Heaven has four seasons, spring, summer, autumn and winter, and wind, rain, frost and dew, none of which is not teaching. When clarity and brightness are in the body, the energy and will are like spirit; when desires are about to arrive, there is always something that opens them first, as Heaven sends down timely rain and mountains and rivers send forth clouds. The Book of Odes says: "Lofty is the great mountain, soaring up to Heaven. The mountain sent down a spirit and gave birth to Fu and Shen. Shen and Fu are the pillars of Zhou. The four states rely on them as a fence; the four quarters rely on them for what is fitting." This is the virtue of King Wen and King Wu.

三代之王也，必先其令名。《詩》曰：“明明天子，令聞不已。矢其文德，洽此四國。”此大王之德也。

The Three Dynasties' kings all first had a good reputation. The Book of Odes says: "Bright Son of Heaven, whose good fame does not cease. Carrying out his civil virtue, he harmonizes these four states." This is the virtue of Great King.

藍有青，而絲假之青於藍。地有黃，而絲假之黃於地。藍青地黃，猶可假也。仁義之事，不可假乎哉？東海之魚名曰鰈，比目而行，不相得不能逩。北方有獸名曰婁，更食而更視，不相得不能飽。南方有鳥名曰鶼，比翼而飛，不相得不能舉。西方有獸名曰蟨，前足鼠，後足兎，得甘草必銜以遺蛩蛩距虛，其性非愛蛩蛩距虛，將為假足之故也。夫鳥獸魚猶知相假，而況萬乘之主乎？而獨不知假此天下英雄俊士與之為伍，則豈不病哉。故曰：以明扶明，則升於天。以明扶闇，則歸其人。兩瞽相扶，不觸牆木，不陷井穽，則其幸也。《詩》曰：“惟彼不順，往以中垢。”

Indigo has a blue color, and silk dyed with it becomes bluer than indigo. Earth has a yellow color, and silk dyed with it becomes yellower than earth. Indigo blue and earth yellow can still be borrowed; can the work of benevolence and righteousness not be borrowed? In the eastern sea there is a fish called the flatfish, which goes side by side with its fellow, and without a partner it cannot move. In the north there is a beast called the lou, which eats and watches by turns, and without a partner it cannot be full. In the south there is a bird called the jian, which flies wing to wing, and without a partner it cannot rise. In the west there is a beast called the jue, with forelegs like a rat's and hind legs like a hare's; when it gets sweet grass it always holds it in its mouth to give to the qiongqiong juxu, not because it loves the qiongqiong juxu but because it borrows its legs. Birds, beasts and fish know to borrow from one another; how much more a ruler of ten thousand chariots? Yet if he alone does not know to borrow the heroes and outstanding men of the world to be his companions, is that not a sickness? So it is said: if the bright supports the bright, one rises to Heaven. If the bright supports the dark, one returns to that person. If two blind men support each other, so that they do not bump into walls and trees or fall into pits, that is already lucky. The Book of Odes says: "Only those who do not follow go off carrying the filth."

福生於無為，而患生於多欲。知足，然後富從之。德宜君人，然後貴從之。故貴爵而賤德者，雖為天子，不尊矣。貪物而不知止者，雖有天下，不富矣。夫土地之生物不益，山澤之出財有盡，懷不富之心而求不益之物，挾百倍之慾而求有盡之財，是桀紂之所以失其位也。《詩》曰：“大風有隨，貪人敗類。”

Blessings arise from non-action, and troubles arise from many desires. When one knows contentment, wealth follows. When virtue suits a ruler, honor follows. So those who value rank and make light of virtue are not honored even if they become Son of Heaven. Those who covet things and do not know to stop are not rich even if they have the world. Land grows things that do not increase, mountains and marshes produce wealth that can be exhausted; to harbor a heart that is never rich while seeking things that never increase, to carry a hundredfold desire while seeking wealth that can be exhausted, is why Jie and Zhou lost their positions. The Book of Odes says: "The great wind has its path; the greedy man ruins his own kind."

哀公問於子夏曰：“必學然後可以安國保民乎？”子夏曰：“不學而能安國保民者，未之有也。”哀公曰：“然則五帝有師乎？”子夏曰：“巨聞黃帝學乎大塡，顓頊學乎祿圖，帝嚳學乎赤松子，堯學乎務成子附，舜學乎尹壽，禹學乎西王國，湯學乎貸子相，文王學乎錫疇子斯，武王學乎太公，周公學乎虢叔，仲尼學乎老耼。名號不能傳乎後世者也。《詩》曰：“不衍不忘，率由舊章。”

Duke Ai asked Zixia: "Must one study in order to secure the state and protect the people?" Zixia said: "There has never been anyone who secured the state and protected the people without studying." Duke Ai said: "Then did the Five Emperors have teachers?" Zixia said: "I have heard that the Yellow Emperor studied under Da Fen, Zhuanxu under Lu Tu, Emperor Ku under Chi Songzi, Yao under Wuchengzi Fu, Shun under Yin Shou, Yu under Xi Wangguo, Tang under Dai Zixiang, King Wen under Xi Chouzi Si, King Wu under Taigong, the Duke of Zhou under Guo Shu, and Zhongni (Confucius) under Lao Dan. Yet their names did not get handed down to later generations. The Book of Odes says: 'Without error, without forgetting, follow the old statutes.'"

德也者，包天地之大，配日月之明，立乎四時之周，臨乎陰陽之交。寒暑不能動也，四時不能化也。斂乎太陰而不溼，散乎太陽而不枯。鮮潔清明而備，嚴威毅疾而神。至精而妙乎天地之間者，德也。微聖人其孰能與於此矣！《詩》曰：“德輶如毛，民鮮克舉之。”

Virtue is as great as to encompass Heaven and Earth, as bright as to match the sun and moon, stands firm in the cycle of the four seasons and looks over the meeting of yin and yang. Cold and heat cannot shake it, and the four seasons cannot change it. Gathered in the great yin it is not damp, spread in the great yang it does not wither. Fresh, clean, clear and complete, stern, firm, swift and spiritual, that which is utterly refined and wondrous between Heaven and Earth is virtue. Who but a sage can take part in this! The Book of Odes says: "Virtue is light as a hair, yet few of the people can lift it."

如歲之旱，草不潰茂。然天悖然興云，沛然下雨，則萬物無不興起之者。民非無仁義根於心者也，王政怵迫而不得見。憂鬰而不得出，聖王在被躧舄。視不出合，動而天下隨，倡而天下和。何如在此有以應哉？《詩》曰：“如彼歲旱，草不潰茂。”

It is like a year of drought in which the grass does not rot and flourish. But when Heaven suddenly raises clouds and rain pours down abundantly, none of the myriad things fails to rise. It is not that the people lack benevolence and righteousness rooted in their hearts, but that the royal government is pressing and they cannot show it. Melancholy and oppressed, they cannot come out; the sage king in his slippers does not let his gaze pass beyond the door, yet with one move the world follows and with one call the world answers. Why is there something here for the world to respond to? The Book of Odes says: "Like that year of drought, the grass does not rot and flourish."

道者何也？曰：君之所道也。君者何也？曰：群也，能群天下萬物而除其害者，謂之君。王者何也？曰：往也。天下往之謂之王。曰：善生養人者，故人尊之。善辯治人者，故人安之。善顯設人者，故人親之。善粉飾人者，故人樂之。四統者具，而天下往之。四統無一，而天下去之。往之謂之王，去之謂之亡。故曰道存則國存，道亡則國亡。夫省工商，眾農人，謹盜賊，除奸邪，是所以生養之也。天子三公，諸侯一相，大夫擅官，士保職，莫不治理，是所以辯治之也。決德而定次，量能而授官，賢以為三公，以為諸侯，次則為大夫，是所以顯設之也。修冠弁衣裳，黼黻文章，琱琢刻縷，皆有等差，是所以粉飾之也。故自天子至於庶人，莫不稱其能，得其意，安樂其事，是所同也。若夫重色而成文，累味而備珍，則聖人所以分賢愚，明貴賤。故道得則澤流群生，而福歸王公，澤流群生則下安而和，福歸王公則上尊而榮。百姓皆懷安和之心，而樂戴其上，夫是之謂下治而通。下治而上通，頌聲之所以興也。《詩》曰：“降福簡簡，威儀昄昄。既醉既飽，福祿來反。”

What is the Way? It is that by which a ruler proceeds. What is a ruler? It is one who gathers: one who can gather all the myriad things under Heaven and remove their harm is called a ruler. What is a king (wang)? It is one to whom people go (wang). When the world turns toward him he is called a king. It is said: one who is good at nurturing people is honored by them. One who is good at distinguishing and governing people gives them peace. One who is good at displaying and appointing people is drawn close by them. One who is good at adorning people gives them joy. When these four guiding principles are complete, the world turns toward him. When none of the four exists, the world leaves him. Turning toward him is called being king, and leaving is called ruin. So it is said: when the Way exists the state exists; when the Way is lost the state is lost. Reducing craftsmen and merchants, increasing farmers, being careful about thieves and removing the wicked are the means of nurturing. The Son of Heaven has three Dukes, a feudal lord has one chancellor, grand masters take charge of their offices, and officers keep to their duties, so that nothing goes ungoverned; these are the means of distinguishing and governing. Judging virtue and fixing ranks, weighing ability and granting office, with the worthy becoming Dukes or feudal lords and the next becoming grand masters, are the means of displaying and appointing. Decorating caps and robes, embroidered patterns and ornaments, carving and engraving, all have gradations; these are the means of adorning. So from the Son of Heaven down to the common people, everyone matches his ability, finds what he wants and takes joy in his work; this is common to all. As for layering colors to form patterns and piling up flavors to prepare delicacies, that is how the sage distinguishes the worthy from the foolish and makes clear the noble and the humble. So when the Way is fitting, kindness flows to the multitude of beings and blessings return to the kings and dukes; when kindness flows to the multitude, those below are at peace and harmonious, and when blessings return to the kings and dukes, those above are honored and glorious. When the common people all hold peaceful and harmonious hearts and gladly support their superiors, this is called good government below reaching those above. When those below are well governed and this reaches above, songs of praise arise. The Book of Odes says: "The blessings sent down are abundant, the dignity is magnificent. Already drunk and already sated, the blessings and emoluments return."

聖人養性而御六氣，持一命而節滋味，奄治天下，不遺其小，存其精神，以補其中，謂之志。《詩》曰：“不競不絿，不剛不柔。”言得中也。

The sage nurtures his nature and masters the six energies, holds to one destiny and moderates flavors, governs the world calmly without neglecting what is small, preserves his spirit to supplement what is within; this is called aspiration. The Book of Odes says: "Neither contending nor hasty, neither harsh nor soft." This means he attains the mean.

朝廷之士為祿，故入而不能出。山林之士為名，故往而不能返。入而亦能出，往而亦能返，通移有常，聖也。《詩》曰：“不競不絿，不剛不柔。”言得中也。

Scholars of the court take salary as their aim, so they enter but cannot leave. Scholars of the mountains and forests take fame as their aim, so they go but cannot return. To enter and also be able to leave, to go and also be able to return, flowing and shifting by a constant rule, is sagehood. The Book of Odes says: "Neither contending nor hasty, neither harsh nor soft." This means he attains the mean.

孔子侍坐於季孫，季孫之宰通曰：“君使人假馬，其與之乎？”孔子曰：“吾聞君取於臣謂之取，不曰假。”季孫悟，告宰通，曰：“自今以往，君有取謂之取，無曰假。”故孔子正假馬之名，而君臣之義定矣。《論語》曰：“必也正名乎。”《詩》曰：“君子無易由言。”言名正也。

Confucius was sitting in attendance with Ji Sun when Ji Sun's steward Tong said: "The lord has sent someone to borrow a horse; shall we give it?" Confucius said: "I have heard that when a ruler takes from a minister it is called 'taking' and not 'borrowing.'" Ji Sun understood and told the steward Tong: "From now on, when the lord takes something, call it taking; do not say borrowing." So Confucius rectified the name of borrowing a horse, and the righteousness between ruler and minister was settled. The Analects says: "It must be the rectification of names." The Book of Odes says: "The gentleman should not speak lightly." This means that names are rectified.

比干諫而死。箕子曰：“知不用而言，愚也。殺身以彰君之惡，不忠也。二者不可，然且為之，不祥莫大焉。”遂解髪佯狂而去。君子聞之曰：“勞矣箕子！盡精神，竭其忠愛。見比干之事免其身，仁知之至。”《詩》曰：“人亦有言，靡哲不愚。”

Bi Gan remonstrated and died. Jizi said: "To know one will not be used and yet speak is foolish. To kill oneself to display the ruler's evil is not loyalty. Neither is permissible, and yet to do them is the most inauspicious thing." So he unbound his hair, feigned madness and left. Gentlemen who heard of this said: "How hard Jizi labored! He exhausted his spirit and used up his loyalty and love. He saw what happened to Bi Gan and spared himself; this is the utmost of benevolence and wisdom." The Book of Odes says: "People have a saying: there is no sage who does not appear foolish."

齊桓公見小臣，三往不得見。左右曰：“夫小臣國之賤臣也，君三往而不得見，其可已矣。”桓公曰：“惡！是何言也？吾聞之，布衣之士，不欲富貴，不輕身於萬乘之君。萬乘之君，不好仁義，不輕身於布衣之士。縱夫子不欲富貴可也，吾孬仁義不可也。”五往而得見也。天下諸侯聞之，謂桓公猶下布衣之士，而況國君乎？於是相率而朝，靡有不至。桓公之所以九合諸侯，一匡天下者，此也。《詩》曰：“有覺德行，四國順之。”

Duke Huan of Qi went to see a minor official and went three times without being able to see him. His attendants said: "That minor official is a humble subject of the state, and the ruler has gone three times without seeing him; it would be fine to stop." Duke Huan said: "Wrong! What kind of words are these? I have heard that a commoner scholar who does not desire wealth and rank will not make light of himself before a ruler of ten thousand chariots. A ruler of ten thousand chariots who does not love benevolence and righteousness will not make light of himself before a commoner scholar. Even if the gentleman does not desire wealth and rank, that is fine; but that I do not love benevolence and righteousness is not." After going five times he was finally able to see him. The lords of the world heard of this and said: "Duke Huan is humble even before a commoner scholar, how much more before a ruler of a state?" So they came to court one after another, and none failed to arrive. The reason Duke Huan gathered the lords nine times and set the world right at one stroke was this. The Book of Odes says: "Having upright virtue, the four states follow it."

賞勉罰偷，則民不怠。兼聽齊明，則天下歸之。然後明其分職，考其事業，較其官能，莫不治理，則公道達而私門塞，公義立而私事息。如是則得厚者進，而佞諂者止，食戾者退，而廉節者起。《周制》曰：“先時者死無赦。”人之事使，如耳目鼻口之不可相借也。故曰：職分而民不慢，次定而序不亂，兼聽齊明而事不留。如是則群下百吏，莫不修己，然後敢安仕。誠能然後敢受職。小人易心，百姓易俗，奸宄之屬莫不反愨。夫是之為政教之極，。則不可加矣。《詩》曰：“籲謨定命，遠猷辰告。敬慎威儀，惟民之則。”

If rewards encourage the diligent and punishments discourage the idle, the people are not lazy. If one listens widely and has clear judgment, the world turns toward him. Then he clarifies duties, examines achievements and compares the abilities of officials, and nothing goes ungoverned; then the public way is open and private doors are shut, public righteousness is established and private affairs cease. In this way the sincere are advanced and the flatterers cease, the greedy and perverse are dismissed and the upright and honest rise. The Zhou regulations say: "One who acts ahead of the time is put to death without pardon." A person's employment is like the ears, eyes, nose and mouth, which cannot borrow from one another. So it is said: when duties are divided the people are not lazy, when ranks are fixed the order is not confused, and when one listens widely with clear judgment affairs are not held up. In this way the many subordinates and hundred officials all cultivate themselves, and only then dare to be at ease in office. Only if truly able dare they accept an office. The petty change their hearts, the common people change their customs, and the wicked all return to simplicity. This is called the utmost of government and instruction, and nothing can be added to it. The Book of Odes says: "Great plans fix the mandate, distant designs are announced in season. Respect and care in demeanor are the model for the people."

子路治蒲三年，孔子過之，入其境而善之，曰：“善哉！由恭敬以信矣。”入其邑，曰：“善哉1由忠信以寬矣。”至其庭，曰：“善哉！由明塞以斷矣。”子貢執轡而問曰：“夫子未見由，而三稱善，可得聞乎？”孔子曰：“我入其境，田疇甚易，草萊甚闢。此恭敬以信，故其民盡力。入其邑，墉屋甚尊，樹木甚茂。此忠信以寬，故其民不偷。入其庭，甚閒，故其民不擾也。”《詩》曰：“夙興夜寐，灑掃庭內。”

Zilu governed Pu for three years. Confucius passed through, and on entering the border he praised him, saying: "Good! You is respectful and trustworthy." Entering the town he said: "Good! You is loyal, trustworthy and lenient." Reaching the courtyard he said: "Good! You is discerning and able to decide." Zigong, holding the reins, asked: "You have not yet seen You, yet praised him three times; may I hear why?" Confucius said: "When I entered the border, the fields were well leveled and the weeds well cleared. This shows he is respectful and trustworthy, so the people exert their strength. Entering the town, the walls and houses were solid and the trees were lush. This shows he is loyal, trustworthy and lenient, so the people are not careless. Entering the courtyard, it was very quiet, so the people are not disturbed." The Book of Odes says: "Rise early and retire late, sweep the courtyard."

古者必有命民，民有能敬長憐孤，取捨好讓居事力者，命於其君，命然後得乘飾車駢馬。未得命者不得乘，乘者皆有罰。故其民雖有餘財侈物，而無禮義功德，則無所用。故其民皆興仁義而賤財利。賤財利則不爭，則強不陵弱，眾不暴寡，是唐虞之所以舉象刑，而民莫犯法。民莫犯法，而亂斯止矣。《詩》曰：“告爾人民，謹爾侯度，用戒不虞。”

In ancient times there were always people who had received a commission: those among the people who could respect elders and pity orphans, choose to be humble and yielding in what they take or leave and in their preferences, and exert themselves in their work, were appointed by the ruler, and only after appointment could they ride in decorated carts with paired horses. Those not appointed could not ride, and all who did were punished. So even if those people had surplus wealth and luxuries, without ritual, righteousness and merit they were of no use. So the people all rose to benevolence and righteousness and made light of wealth and profit. Making light of wealth and profit, they did not quarrel, so the strong did not bully the weak and the many did not oppress the few; this is why Tang and Yu used only symbolic punishments and none of the people broke the law. When the people do not break the law, disorder stops. The Book of Odes says: "I tell you, your people: be careful with your lord's regulations, in order to guard against the unexpected."

天下之辯有三至三勝，而辭直為下。辯者，別殊類，使不相害，序異端，使不相悖，輸志通意，揭其所謂，使人預知焉，不務相迷也。是勝者不失所守，不勝者得其所求，故辯可觀也。夫繁文以相假，飾辭以相悖，數譬以相移，外人之身使不得反其意，則論使然後害生也。夫不疏其指而弗知謂之隱，外意外身謂之諱，幾廉何跌謂之移，指緣謬辭謂之茍。四者君子所不為也，故理可同睹也。夫隱、諱、移、茍，爭言競為而後息，不能無害其為君子也，故君子不為也。《論語》曰：“君子於其言，無所茍而已矣。”《詩》曰：“無易由言，無曰茍矣。”

In debates of the world there are three ways to reach a point and three ways to win, and straightforward wording is the lowest. In debate, one distinguishes different categories so that they do not harm one another, arranges differing views so that they do not contradict one another, conveys one's aim and gets one's meaning across, and sets out what is being said so that others know it beforehand, and does not strive to confuse one another. In this way the winner does not lose what he holds, and the one who does not win gets what he seeks, so debate is worth observing. To use elaborate wording to borrow from one another, to use ornamental words to contradict one another, to use many analogies to shift one another, and to put the other person's self aside so that he cannot return to his meaning: then argument produces harm. Not clarifying one's meaning and not knowing it is called concealing; taking meaning outside oneself is called avoiding; nearly being honest but falling off is called shifting; and the meaning following erroneous wording is called being careless. These four are what the gentleman does not do, so the principle can be observed in common. Concealing, avoiding, shifting and carelessness, vying to talk and competing to do them until they finally stop, cannot but harm one who would be a gentleman, so the gentleman does not do them. The Analects says: "The gentleman, in regard to his words, is simply not careless." The Book of Odes says: "Do not speak lightly; do not speak carelessly."

吾語子，夫服人之心，高上尊貴不以驕人，聰明聖知不以幽人，勇猛強武不以侵人，齊給便捷不以欺誣人。不能則學，不知則問。雖知必讓，然後為知。遇君則修臣下之義，出鄉則修長幼之義，遇長老則修子弟之義，遇等夷則修朋友之義，遇少而賤者則修告道寬裕之義。故無不愛也，無不敬也，無與人爭也，曠然而天地苞萬物也。如是，則老者安之，少者懷之，朋友信之。《詩》曰：“惠於朋友，庶民小子，子孫承承，萬民靡不承。”

I will tell you how to win people's hearts: being lofty and noble, do not use it to be arrogant before people; being clever and sage-like, do not use it to leave people in the dark; being fierce and strong, do not use it to bully people; being quick and nimble, do not use it to deceive people. If you cannot, go and learn; if you do not know, ask. Even if you know, you must yield, and only then is it knowledge. When you meet your ruler, cultivate the righteousness of a subordinate; when you leave the village, cultivate the righteousness of old and young; when you meet elders, cultivate the righteousness of a younger person; when you meet equals, cultivate the righteousness of friends; when you meet those younger and lowly, cultivate the righteousness of guiding with generosity. So there is no one you do not love, no one you do not respect, no one you contend with, vast like Heaven and Earth embracing the myriad things. In this way, the old are at peace, the young long for you, and friends trust you. The Book of Odes says: "Kindness reaches friends, the common people and little children; descendants carry on, and the myriad people all receive it."

仁者必敬其人。敬其人有道，遇賢者則愛親而敬之，遇不肖者則畏疎而敬之。其敬一也，其情二也。故夫忠信端愨而不害傷，則無接而不然，是仁之質也。仁以為質，義以為理，開口無不可以為人法式者。《詩》曰：“不僭不賊，鮮不為則。”

The benevolent always respect other people. There is a way to respect others: when meeting the worthy, one loves, is close to and respects them; when meeting the unworthy, one fears, keeps distance from and respects them. The respect is the same, but the feelings are different. So if one is loyal, trustworthy, upright and careful without causing harm, then in no dealing is it otherwise; this is the substance of benevolence. Taking benevolence as substance and righteousness as principle, whatever one says can be a model for others. The Book of Odes says: "Without error, without harm, few do not become a model."

子曰：“不學而好思，雖知不廣矣。學而慢其身，雖學不尊矣。不以誠立，雖立不久矣。誠未著而好言，雖言不信矣。美材也，而不聞君子之道，隱小物以害大物者，災必及其身矣。”《詩》曰：“其何能淑，載胥及溺。”

Confucius said: "One who does not study but likes to think, even if he knows, his knowledge is not broad. One who studies but is lax with himself, even if he learns, it is not honored. One who does not stand on sincerity, even if he stands, it will not last long. One whose sincerity is not yet evident but likes to speak, even if he speaks, will not be believed. One with fine talent who has not heard the Way of the gentleman, who hides small things to harm great ones, will surely bring disaster upon himself." The Book of Odes says: "How can that be good? They will sink together."

民勞思佚，治暴思仁，刑危思安，國亂思天。《詩》曰：“靡有旅力，以念穹蒼。”

When the people are weary they long for ease; when government is cruel they long for benevolence; when punishments are dangerous they long for peace; when the state is in disorder they long for Heaven. The Book of Odes says: "Without the strength of the many, they think of the azure Heaven."

問者曰：“古之知道者曰先生，何也？”曰：“猶言先醒也。不聞道術之人，則冥於得失。不知治亂之所由，故世主有先生者，有後生者，有不生者。昔者楚莊王謀事而當，居有憂色。申公巫臣問曰：‘王何為有憂也？’莊王曰：‘吾聞諸侯之德，能自取師者王，能自取友者霸，而與居不若其身者亡。以寡人之不肖也，諸大夫之論莫有及於寡人，是以憂也。’莊王之德宜君人，威服諸侯，曰猶恐懼，思索賢佐，此其先生者也。昔者宋昭公出亡，謂其御曰：‘吾知所以亡矣。’御者曰：‘何哉？’昭公曰：‘吾被服而立，侍御者數十人，無不曰吾君麗者也。吾發言動事，朝臣數百人，無不曰吾君聖者也。吾外內不見吾過失，是以亡也。’於是改操易行，安義行道，不出二年而美聞於宋。宋人迎而復之，諡為昭。此其後生者也。昔郭君出郭，謂其御者曰：‘吾渴欲飲。’御者進清酒。曰：‘吾飢欲食。’御者進幹脯粱糗。曰：‘何備也？’御者曰：‘臣儲之。’曰：‘奚儲之？’御者曰：‘為君之出亡而道飢渴也。’曰：‘子知吾且亡乎？’御者曰：‘然。’曰：‘何以不諫也？’御者曰：‘君喜道諛而惡至言。臣欲進諫，恐先郭亡，是以不諫也。’郭君作色而怒曰：‘吾所以亡者，誠何哉？’御轉其辭曰：‘君之所以亡者，太賢。’曰：‘夫賢者所以不為存而亡者，何也？’御曰：‘天下無賢而君獨賢，是以亡也。’曰：‘嗟呼！夫賢人如此苦乎？’於是身倦力解，枕御膝而臥。御自易以備，疎行而去。身死中野，為虎狼所食。此其不生者。故先生者，當年而霸，楚莊王是也。後生者，三年而復，宋昭公是也。不生者，死中野，為虎狼所食，郭君是也。”《詩》曰：“聽言則對，誦言如醉。”

Someone asked: "In ancient times, those who knew the Way were called 'xiansheng' (teachers, literally 'born first'); why?" He said: "It is like saying 'awake first.' Those who have not heard the way and method are in the dark about gain and loss. Not knowing where order and disorder come from, among the rulers of the age there are those who awaken first, those who awaken later, and those who never awaken. In the past King Zhuang of Chu planned affairs well, yet when at leisure he looked worried. Shengong Wuchen asked: 'Why is Your Majesty worried?' King Zhuang said: 'I have heard that among the virtue of lords, those who can choose teachers for themselves become kings, those who can choose friends for themselves become hegemons, and those who live with people no better than themselves perish. With my own unworthiness, the discussions of the grand masters have not caught up with mine, so I am worried.' King Zhuang's virtue was fit for a ruler and his might overawed the lords, yet he still felt fear and sought worthy assistants; this is one who awakens first. In the past Duke Zhao of Song went into exile and said to his charioteer: 'I know why I am ruined.' The charioteer said: 'Why?' Duke Zhao said: 'When I stood in my clothes, dozens of attendants all said what a splendid lord I was. When I spoke and acted, hundreds of courtiers all said what a sage and bright lord I was. Inside and outside I could not see my faults, and so I was ruined.' Then he changed his conduct and altered his behavior, rested in righteousness and practiced the Way, and in less than two years his fine name spread to Song. The people of Song welcomed him and restored him, and his posthumous title was Zhao. This is one who awakens later. In the past the Lord of Guo left Guo and said to his charioteer: 'I am thirsty and want a drink.' The charioteer offered clear wine. He said: 'I am hungry and want to eat.' The charioteer offered dried meat and millet cakes. He said: 'Why did you prepare these?' The charioteer said: 'I stored them.' He said: 'Why did you store them?' The charioteer said: 'Because when you fled, I knew you would be hungry and thirsty on the road.' He said: 'Do you know that I was about to perish?' The charioteer said: 'Yes.' He said: 'Why did you not remonstrate?' The charioteer said: 'My lord likes flattery and hates direct words. I wanted to remonstrate, but I feared I would perish before Guo did, so I did not.' The Lord of Guo changed color and said angrily: 'What on earth is the reason I perished?' The charioteer changed his wording and said: 'The reason my lord perished was that he was too worthy.' He said: 'Why is it that worthy persons are not preserved by this but perish?' The charioteer said: 'In the world no one is worthy, and my lord alone was worthy, so he perished.' He said: 'Alas! Are worthy people so miserable?' Then, his body weary and his strength slack, he lay down with his head on the charioteer's knee. The charioteer put the stored items under his head in his place and slipped away. He died in the wilds and was eaten by tigers and wolves. This is one who never awakens. So the one who awakens first became hegemon in his own time: King Zhuang of Chu. The one who awakens later recovered in three years: Duke Zhao of Song. The one who never awakens died in the wilds and was eaten by tigers and wolves: the Lord of Guo." The Book of Odes says: "Hearing words, he answers; reciting words, he is as if drunk."

由常弒簡公，乃盟於國人曰：“不盟者死及家。”石他曰：“古之事君者，死其君之事。舍君以全親，非忠也。舍親以死君之事，非孝也。他則不能。然不盟是殺吾親也，從人而盟，是背吾君也。嗚呼！生乎亂世不得正行，劫乎暴人，不得全義。悲夫！”乃進盟以免父母，退伏劍以死其君，聞之者曰：“君子哉！安之命矣。”《詩》曰：“人亦有言，進退惟谷。”

Tian Chang murdered Duke Jian and then made a covenant with the people of the state, saying: "Those who do not take the oath will die along with their families." Shi Ta said: "In ancient times, those who served a ruler died for the ruler's affairs. To abandon the ruler to preserve one's kin is not loyalty. To abandon one's kin to die for the ruler's affairs is not filial. He could do neither. Yet not to take the oath would kill my parents, and to take the oath with others would betray my ruler. Alas! Born in a disordered age and unable to keep my conduct upright, forced by a violent man, I cannot preserve righteousness. How sad!" So he stepped forward and took the oath to spare his parents, and then withdrew and fell on his sword to die for his ruler. Those who heard of it said: "A gentleman! He was at peace with his fate." The Book of Odes says: "People have a saying: advance or retreat, all is a valley."

《易》曰：“困於石，據於蒺藜，入於其宮，不見其妻，兇。”此言困而不見據賢者也。昔者秦繆公困於殽，疾據五羖大夫、蹇叔、公孫支而小霸。晉文公困於驪氏，疾據咎犯、趙衰、介子推而遂為君。越王勾踐困於會稽，疾據范蠡、大夫種而霸南國。齊桓公困於長勺，疾據管仲、甯戚、隰朋而匡天下。此皆困而知廣告據賢人者也。夫困而不知廣告據賢人而不亡地，未嘗有之也。《詩》曰：“人之雲亡，邦國殄瘁。”無善人之謂也。

The Book of Changes says: "Hemmed in by stones, leaning on thorns, he enters his house and does not see his wife; ominous." This means being in difficulty and yet not relying on the worthy. In the past Duke Mu of Qin was in difficulty at Xiao, and urgently relied on Baili Xi, Jian Shu and Gongsun Zhi, and became a minor hegemon. Duke Wen of Jin was in difficulty with Lady Li, and urgently relied on Jiu Fan, Zhao Cui and Jie Zitui, and finally became ruler. King Goujian of Yue was in difficulty at Kuaiji, and urgently relied on Fan Li and Grand Master Zhong, and became hegemon of the south. Duke Huan of Qi was in difficulty at Changshao, and urgently relied on Guan Zhong, Ning Qi and Xi Peng, and set the world right. All these were in difficulty and knew to rely on worthy people. There has never been one who was in difficulty and did not know to rely on the worthy and yet did not perish. The Book of Odes says: "The people are gone, and the state is worn and sick." This refers to there being no good people.

孟子說齊宣王而不說。淳于髠侍。孟子曰：“今說公之君，公之君不說，意者其未知善之為善乎？”淳于髠曰：“夫子亦誠無善耳。昔者瓠巴鼓取長瑟而潛魚出聽，伯牙鼓琴而六馬仰秣。魚馬猶知善之為善，而況君人者也？”孟子曰：“夫電雷之起也，破竹折木，震驚天下，而不能使聾者卒有聞。日月之明，徧照天下，而不能使盲者卒有見。今公之君若此也。”淳于髠曰：“不然。昔者揖封生高商，齊人好歌。杞梁之妻悲哭，而人稱詠。夫聲無細而不聞，行無隱而不形。夫子茍賢，居魯而魯國之削，何也？”孟子曰：“不用賢，削何有也？吞舟之魚不居潛澤，度量之土不居汙世。夫蓻冬至必雕，吾亦時矣。《詩》曰：‘不自我先，不自我後。’非遭雕世者歟？”

Mencius tried to persuade King Xuan of Qi but the king was not pleased. Chunyu Kun was in attendance. Mencius said: "Now I persuade your ruler, and your ruler is not pleased; perhaps he does not yet know that good is good?" Chunyu Kun said: "Perhaps you simply have nothing good. In the past Hu Ba played the zither and the fish in the depths came out to listen; Bo Ya played the qin and six horses raised their heads from their fodder. Fish and horses still know that good is good; how much more a ruler of men?" Mencius said: "Lightning and thunder arise, splitting bamboo and snapping trees, shaking the world, yet they cannot make the deaf suddenly hear. The brightness of the sun and moon illuminates the whole world, yet it cannot make the blind suddenly see. Now your ruler is like this." Chunyu Kun said: "Not so. In the past Yi Feng was born at Gaoshang and the people of Qi loved singing. The wife of Qi Liang wept in sorrow and people recited it. No sound is so faint that it is not heard, and no conduct is so hidden that it does not appear. If you are worthy, you lived in Lu and Lu was dismembered; why?" Mencius said: "If the worthy are not used, what is there but being dismembered? A fish that can swallow a boat does not live in shallow marshes, and a scholar of broad capacity does not live in a filthy age. Plants and trees must wither at the winter solstice; I too am subject to the times. The Book of Odes says: 'Not before me, not after me.' Is it not that I met a withering age?"

孔子曰：“可與言終日而不倦者，其惟學乎。其身體不足觀也，勇力不足憚也，族姓不足稱也，宗宜不足道也，然而可以聞於四方，而昭於諸侯者，其惟學乎。”《詩》曰：“不愆不忘，率由舊章。”夫學之謂也。

Confucius said: "One with whom you can talk all day without being tired is probably only learning. A body not worth looking at, a courage not enough to frighten people, a family name not worth mentioning, a clan not worth speaking of, and yet one who can be heard in the four quarters and shine among the lords, is probably only learning." The Book of Odes says: "Without error, without forgetting, follow the old statutes." This speaks of learning.

子曰：“不知命，無以為君子。”言天之所生，皆有仁義禮智順善之心。不知天之所以命生，則無仁義禮智順善之心。無仁義禮智順善之心，謂之小人。故曰：“不知命，無以為君子。”《小雅》曰：“天保定爾，亦孔之固。”言天之所以仁義禮智，保定人之甚固也。《大雅》曰：“天生蒸民，有物有則。民之秉彝，好是懿德。”言民之秉德以則天也。不知所以則天，又焉得為君子乎？

Confucius said: "One who does not know fate has no way to be a gentleman." This means that all who are born of Heaven have hearts of humaneness, righteousness, ritual, wisdom and compliant goodness. One who does not know why Heaven decreed his birth has no heart of humaneness, righteousness, ritual, wisdom and compliant goodness. One without such a heart is called a petty man. Hence it is said: "One who does not know fate has no way to be a gentleman." The Lesser Odes says: "Heaven protects and steadies you, and very firmly." This means that Heaven uses humaneness, righteousness, ritual and wisdom to protect and steady people very firmly. The Greater Odes says: "Heaven gave birth to the multitude of people; where there are things there are rules. The people hold to their constant nature and love this fine virtue." This means the people hold to virtue in order to model themselves on Heaven. If one does not know what to model oneself on in Heaven, how can one be a gentleman?

王者必立牧，方三人，使窺遠牧眾也。遠方之民有飢寒而不得衣食，有獄訟而不平其冤，失賢而不舉者，入告乎天子。天子於其君之朝也，捧揖而進之，曰：“噫，朕之政教有不得爾者耶？如何乃有飢寒而不得衣食，有獄訟而不平其冤，失賢而不舉？”然後其君退而與其卿大夫謀之。遠方之民聞之，皆曰：“誠天子也！夫我居之僻，見我之近也，我居之幽，見我之明也。可欺乎哉？”故牧者所以開四門，明四目通四聰也。《詩》曰：“邦國若否，仲山甫明之。”此之謂也。

A true king must establish shepherds, three for each region, and have them watch the distant lands and tend the people. If distant people are hungry and cold and cannot obtain clothes and food, or have lawsuits whose wrongs are not redressed, or have worthy men lost and not promoted, the shepherds enter the court and report to the Son of Heaven. When the lord of that region comes to court, the Son of Heaven, with hands clasped, steps forward and says: "Ah, is there something not right in my government and teaching? How can there be hunger and cold with no clothing and food, lawsuits with wrongs not redressed, and worthy men lost and not promoted?" Then the lord withdraws and plans with his ministers and grandees. When the distant people hear of this, they all say: "Truly he is the Son of Heaven! I live in a remote place, yet he sees what is near to me; I live in obscurity, yet he sees what is bright to me. Can he be deceived?" So the shepherds are the means to open the four gates, brighten the four eyes and open up the four ears. The Book of Songs says: "Whether the states are good or bad, Zhong Shanfu makes it clear." This is what it means.

楚莊王伐鄭。鄭伯肉袒，左把茅旌，右執鸞召，以進言於莊王，曰：“寡人無良邊陲之臣，以幹大禍使大國之君沛焉，遠辱至此。”莊王曰：“君之不令臣，是以使寡人得見君之玉面也，而微至乎此。”莊王受節，左右麾楚軍退舍七里。盜竊子重進諫曰：“夫南郢之與鄭，相去數千裡，大夫死者數人，廝役死者數百人。今克而弗有，無乃失民臣之力乎？”莊王曰：“吾聞古者杆者不穿，皮不蠹，不出於四方，以是見君子之重禮而賤財也，要其人，不要其土。人告以從而不捨，不祥也。吾以不祥立乎天下，災及吾身，何取之有？”既，晉之救鄭者至，曰：“請戰。”莊王許之。將軍子重進諫曰：“晉，強國也，道近兵銳，楚師奄罷，君其勿許。”莊王曰：“不可。強者我避之，弱者我威之，是寡人無以立乎天下也。”乃遂還師以逆晉冦。莊王援王桴而鼓之，晉師大敗，士卒奔者爭舟而指可掬也。莊王曰：“噫！吾兩君不相好，百姓何罪！”乃退楚師以佚晉冦。《詩》曰：“柔亦不茹，剛亦不吐，不侮鰥寡，不畏強禦。”莊王之謂也。

King Zhuang of Chu attacked Zheng. The Earl of Zheng, bare to the waist, held a sedge banner in his left hand and a bell-hung knife in his right, and stepped forward to say to King Zhuang: "I had no good ministers on my borders and so offended with a great disaster, causing the ruler of a great state to be shamed by coming so far to this place." King Zhuang said: "Your Lordship's bad ministers are why I was able to see your jade face, and it has come down to this humble place." King Zhuang received the credential and directed the Chu army left and right to withdraw seven li. General Zizhong remonstrated: "Nanying is several thousand li from Zheng; several grandees have died, hundreds of menials have died. Now that we have taken it you do not keep it; I fear we will lose the strength of the people and ministers." King Zhuang said: "I have heard that in ancient times coffins were not pierced and leather was not eaten by moths, and rulers did not go to the four quarters, so one sees that the gentleman values ritual and makes light of wealth. He wanted the man but not the land. If a man has declared his submission and is not spared, it is ill-omened. If I stand before the world on an ill omen, and disaster falls on me, what would I gain from it?" Afterward the men of Jin who had come to rescue Zheng arrived and said: "We ask for battle." King Zhuang agreed. General Zizhong remonstrated: "Jin is a strong state, the road was short and its weapons are sharp, while the Chu army is suddenly exhausted; my lord, please do not agree." King Zhuang said: "No. If I avoid the strong and impose my might on the weak, I will have no way to stand before the world." So he turned the army back to meet the Jin invaders. King Zhuang took the drumstick and beat the drum, and the Jin army was utterly defeated; the soldiers fleeing fought for the boats, and the fingers could be scooped up by the handful. King Zhuang said: "Ah! The rulers of our two states are not on good terms; what crime have the common people committed!" So he withdrew the Chu army to let the Jin invaders go free. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out; he does not bully the widowed and lonely, nor fear the strong and mighty." This speaks of King Zhuang.

君子崇人之德，揚人之美，非道諛也。正言直行，指人之過，非毀疵也。詘柔順從，剛強猛毅，與物周流，道德不外。《詩》曰：“柔亦不茹，剛亦不吐，不侮矜寡，不畏強禦。”

A gentleman honors people's virtue and extols people's excellence, and this is not flattery. He speaks correctly and acts straight, and points out people's faults, and this is not slander. Bending and yielding, or firm and fierce, he flows in harmony with things, and his Way and virtue are not found outside. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out; he does not bully the widowed and lonely, nor fear the strong and mighty."

衛靈公晝寢而起，志氣益衰，使人馳召勇士公孫悁，道遭行人卜商。卜商曰：“何驅之疾也？”對曰：“公晝寢而起，使我召勇士公孫悁。”子夏曰：“微悁，而勇者若悁者可乎？”御者曰：“可。”子夏曰：“載我而反。”至，君曰：“至子召勇士，何為召儒？”使者曰：“行人曰：‘微悁，而勇若悁者可乎？’臣曰：‘可。’即載與來。”君曰：“諾，延先生上。趣召公孫悁。”俄而悁至，入門杖劍疾呼，曰：“商下！我存若頭。”子夏顧叱之，曰：“咄！內劍。吾將與若言勇。”於是君令悁內劍而上。子夏曰：“來！吾寒暑假與子從君而西見趙簡子，簡子披髪杖矛而見我君。我從十三行之後，趨而進曰：‘諸侯相見，不宜朝服。君不朝服，行人卜商將以頸血濺君之服矣。’使反朝服而見吾君者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我一矣。又與子從君而東至阿，遭齊君重鞇而坐。吾君單鞇而坐。我從十三行之後，趨而進曰：‘禮，諸侯相見，不宜相臨以庶。’揄其一鞇而去之者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我二矣。又與子從君於囿中，於是兩冦肩逐我君，拔矛下格而還之者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我三矣。所貴為士者，上不攝萬乘，下不敢敖乎匹夫，外立節矜而敵不侵擾，內禁殘害而君不危殆，是士之所長而君子之所致貴也。若夫以長掩短，以眾暴寡，凌轢無罪之民，而成威於閭巷之間者，是士之甚毒而君子之所致惡也，眾之所誅鋤也。《詩》曰：‘人而無儀，不死何為！’夫何以論勇於人主之前哉！”於是靈公避席抑手曰：“寡人雖不敏，請從先生之勇。”《詩》曰：“不侮矜寡，不畏強禦。”卜先生之謂也。

Duke Ling of Wei woke from a daytime sleep and his spirit was even weaker, so he sent a man galloping in a chariot to summon the brave warrior Gongsun Yuan, and on the road he met a traveler, Bu Shang. Bu Shang said: "Why are you driving so hard?" He answered: "The duke woke from a daytime sleep and has me summon the brave warrior Gongsun Yuan." Zixia said: "If there is no Yuan, would someone as brave as Yuan do?" The driver said: "He would." Zixia said: "Take me back with you." When they arrived, the ruler said: "You were to summon a brave warrior; why have you summoned a Confucian?" The envoy said: "A traveler said: 'If there is no Yuan, would someone as brave as Yuan do?' I said: 'He would,' and so brought him along." The ruler said: "Good. Please come up, sir. And quickly summon Gongsun Yuan." Presently Yuan arrived, and entering the gate, leaning on his sword, he cried urgently: "Shang, come down! I will spare your head." Zixia turned and rebuked him, saying: "Hmph! Put away your sword. I will discuss courage with you." So the ruler ordered Yuan to put away his sword and come up. Zixia said: "Come! Once I and you followed our lord west to see Zhao Jianzi, and Jianzi came to see our lord with his hair loose and leaning on a spear. I came from behind the thirteenth row, hurried forward and said: 'When lords meet, one should not be in informal dress. If you do not wear court dress, the traveler Bu Shang will spatter the blood of his neck on your robe.' Who was it who made him go back and put on court dress to see our lord, you or I?" Yuan said: "You." Zixia said: "That is the first way your courage falls short of mine. And again once I followed our lord east to A with you, and met the ruler of Qi sitting on a double-layered mat, while our lord sat on a single mat. I came from behind the thirteenth row, hurried forward and said: 'By ritual, when lords meet, they should not look down on each other with the ritual of commoners.' Who was it who pulled out one layer of the mat and took it away, you or I?" Yuan said: "You." Zixia said: "That is the second way your courage falls short of mine. And again once when I was with you and our lord in the park, two bandits were chasing our lord side by side, and who was it who drew a spear, fought them and drove them back, you or I?" Yuan said: "You." Zixia said: "That is the third way your courage falls short of mine. What is valued in a scholar is that above he does not subdue rulers of ten thousand chariots, below he does not dare treat commoners arrogantly, outside he establishes his integrity so that enemies do not invade, and inside he stops harm so that his ruler is not endangered. This is what scholars do well and what gentlemen strive to value. But to use the long to cover the short, to use the many to oppress the few, to bully innocent people and build up awe in the lanes and alleys, is the great venom of scholars, what gentlemen strive to hate, and what the multitude would hoe out. The Book of Songs says: 'A man without dignity, why not die!' With what would you talk of courage before a ruler!" Duke Ling left his mat, pressed Zixia's hand and said: "Though I am not clever, I ask to follow the sir's courage." The Book of Songs says: "He does not bully the widowed and lonely, nor fear the strong and mighty." This speaks of Master Bu.

孔子行，簡子將殺陽虎，孔子似之，帶甲以圍孔子舍。子路慍怒，奮戟將下。孔子止之曰：“由！何仁義之寡裕也。丘之罪也。若我非陽虎而以我為陽虎，則非丘之罪也。命也夫！歌予和若。”子路歌，孔子和之，三斚而圍罷。《詩》曰：“來游來歌。以陳盛德之和而無為也。

When Confucius was traveling, Zhao Jianzi was about to kill Yang Hu, and Confucius resembled him, so armed men surrounded Confucius's lodging. Ziu was angry and raised his halberd, ready to go down. Confucius stopped him, saying: "You! Why is there so little breadth in your humaneness and righteousness? It is Qiu's fault. If I am not Yang Hu and am taken for Yang Hu, it is not Qiu's fault. It is fate! Sing, and I will join you." Zilu sang and Confucius joined in, and after three rounds the siege was lifted. The Book of Songs says: "Come to roam and come to sing." This sets forth the harmony of great virtue and non-action.

《詩》曰：“愷悌君子，民之父母。”君子為民父母何如？曰：君子者，貌恭而行肆，身儉而施博，故不肖者不能逮也。殖盡於己，而區略於人，故可盡身而事也。篤愛而不奪，厚施而不伐。見人有善，欣然樂之，見人不善，惕然掩之，有其過而兼包之。授衣以最，授食以多。法下易由，事寡易為。是以中立而為人父母也。築城而居之，別由而養之，立學以教之。使人知親尊。親尊故父服斬縗三年，為民父母之謂也。

The Book of Songs says: "The joyful and easy gentleman is the parent of the people." What is it like for a gentleman to be the parent of the people? It means: the gentleman is respectful in appearance and generous in conduct, frugal himself and wide in giving, so unworthy men cannot catch up with him. He puts the full burden on himself and the lesser matters on others, so people can serve him with all their being. He loves deeply without seizing, gives generously without boasting. When he sees someone's good he is gladly pleased, and when he sees someone's bad he is fearfully protective, and covers the fault by taking it in. In giving clothes he gives the most, in giving food he gives the most. His laws are easy to follow below and his tasks are few and easy to do. Thus standing at the center he becomes the people's parent. He builds walls for them to live in, divides fields for them to be fed, and sets up schools to teach them, so that people know to hold their kin dear and the honored high. Because of this holding kin dear and the honored high, a father is mourned with the heaviest mourning dress for three years; this is what is meant by being the parent of the people.

事強暴之國難，使強暴之國事我易。事之以貨寶，則寶單而交不結。約契盟誓，則約定而反無日。割國之錙錘以賂之，則割定而欲無厭。事之彌順，其侵之愈甚，必致寶單國舉而後已。雖左堯右舜，未有能以此道免者也。故非有聖人之道，特以巧敏拜請畏事之，則不足以持國安身矣。故明君不道也。必修禮以齊朝，正法以齊官，平政以齊下，然後禮義節奏齊乎朝，法則度量正乎官，忠信愛利刑乎下。行一不義，殺一無罪，而得天下不為也。故近者競親而遠者致願。上下一心，三軍同力。名聲足以薫炙之，威強足以一齊之，則拱揖指麾，而強暴之國莫不趨使如赤子歸慈母者，何也？仁形義立，教誠愛深。故《詩》曰：“王猷允塞，徐方既來。”

It is hard to serve a violent state, but easy to make a violent state serve me. If you serve it with goods and treasure, the treasure is used up and friendship is still not formed. If you make a covenant and oath, it is settled and then broken within a few days. If you cut off even a bit of your state to bribe it, once the cutting is settled its desires are still not satisfied. The more you serve and submit, the worse its encroachment, and it will certainly lead to the treasure exhausted and the state seized, and only then will it stop. Even with Yao on your left and Shun on your right, no one could escape by this way. So without the way of the sages, merely serving through cleverness, quickness, bowing and fear is not enough to hold a state and secure oneself. Therefore a bright ruler does not take this road. He must cultivate ritual to put the court in order, set law right to put the officials in order, and make governance harmonious to put those below in order; then the measure and tempo of ritual and righteousness are orderly in court, the standards and measures of law are correct among the officials, and loyalty, good faith, love and benefit take shape below. He would not do one unrighteous act or kill one innocent man even to gain the world. So those near compete to draw close and those far express their wishes. Above and below are of one mind and the three armies of one strength. His name is enough to scorch, his might and strength enough to set things in order, and then with hands clasped and bowing and directing, violent states all hasten to be used as an infant turns to a loving mother. Why? Because humaneness is formed, righteousness is established, teaching is sincere, and love is deep. So the Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

勇士一呼而三軍皆避，出之誠也。昔者楚熊渠子夜行。見寢石以為伏虎，彎弓而射之，沒金飲羽，下視知其石也，因復射之，矢躍無跡。熊渠子見其誠心，心金石為之開，而況人乎？夫倡而不和，動而不僨，中心有不合者矣。夫不降席而匡天下者，求之己也。孔子曰：“其身正，不令而行，其身不正，雖令不從。”先王之所以拱揖指麾而四海賓服者，誠德之至也，色以形於外也。《詩》曰：“王猷允塞，徐方既來。”

When a brave man shouts once, the three armies all give way; this comes from sincerity. In the past, Xiong Qu of Chu was walking at night. He saw a stone lying there and took it to be a crouching tiger, drew his bow and shot it, and the metal sank in and the fletching was swallowed up; going down to look he knew it was a stone, so he shot again, and the arrow bounced off and left no mark. Xiong Qu showed his sincerity and metal and stone opened for him; how much more so people? If one leads and none respond, moves and none rise up, there is something within that does not agree. To set the world right without leaving one's mat is to seek it within oneself. Confucius said: "If one's own conduct is upright, it is carried out without orders; if one's own conduct is not upright, even if orders are given they are not followed." The reason the former kings could fold their hands, bow, and direct the world until the four seas submitted was that sincere virtue had reached its utmost and showed in their bearing outside. The Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

昔者趙簡子薨而未葬，而中牟畔之。既葬五日，襄子興師而攻之，圍未匝，而城自壞者十丈。襄子擊金而退之。軍吏諫曰：“君誅中牟之罪而城自壞，是天助也。君曷為而退之？”襄子曰：“吾聞之於叔向曰：‘君子不乘人於利，不厄人於險。’”使修其城然後攻之。中牟聞其義而請降，曰：“善哉！襄子之謂也。”《詩》曰：“王猷允塞，徐方既來。”

In the past, Zhao Jianzi died and had not yet been buried when Zhongmou rebelled. Five days after the burial, Xiangzi raised troops to attack, and before the encirclement closed, the city wall collapsed of itself for ten zhang. Xiangzi sounded the gong to withdraw. A military officer remonstrated: "You are punishing the crime of Zhongmou and the city wall collapses of itself; this is Heaven's help. Why does my lord withdraw?" Xiangzi said: "I heard from Shuxiang: 'A gentleman does not take advantage of others' benefit and does not press them in their danger.'" He let them repair the wall and then attacked. When Zhongmou heard of his righteousness, it asked to surrender, saying: "Good! This is what is meant of Xiangzi." The Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

威有三術。有道德之威者，有暴察之威者，有狂妄之威者。此三威不可不審察也。何謂道德之威？曰：禮樂則修，分義則明，舉措則時，愛利則刑。如是，則百姓貴之如帝王，親之如父母，畏之如神明。故賞不用而民勸，罰不加而威行。是道德之威也。何謂暴察之威？曰：禮樂則不修，分義則不明，舉措則不時，愛利則不刑。然而其禁非也察，其誅不服也審，其刑罰繁而信，其誅殺猛而必，闇然如雷擊之，如牆壓之。百姓劫則致畏，怠則傲上，執拘則聚，遠間則散。非劫之以刑勢，振之以誅殺，則無以有其下。是暴察之威也。何謂狂妄之威？曰：無愛人之心，無利人之事，而日為亂人之道。百姓讙譁，則從而放執於刑灼。不知人心，悖逆無理，是以水旱為之不時，年穀以之不升。愁哀而無所告訴，比周憤潰以離上，傾覆滅亡，可立而待。是狂妄之威也。夫道德之威，成乎眾強。暴察之威，成乎危弱。狂妄之威，成乎滅亡。故威名同而吉凶之效遠矣。故不可不審察也。《詩》曰：“昊天疾威，天篤降喪，瘨我饑饉，民卒流亡。”

There are three kinds of method for awe. There is the awe of Way and virtue, the awe of fierce scrutiny, and the awe of wild arrogance. These three kinds of awe must be examined. What is the awe of Way and virtue? It is when ritual and music are cultivated, divisions and duties are clear, actions are timely, and love and benefit take shape. In that case the common people regard him as high as an emperor or king, draw close to him as to a parent, and fear him as they do the spirits. So rewards are not used yet the people are encouraged, punishments are not applied yet his authority is carried out. This is the awe of Way and virtue. What is the awe of fierce scrutiny? It is when ritual and music are not cultivated, divisions and duties are not clear, actions are not timely, and love and benefit do not take shape. Yet it forbids what is wrong with sharp scrutiny, kills the disobedient with strictness, punishments are many yet reliable, killings are fierce yet certain, dark and sudden as a thunderbolt or a collapsing wall. The people, when coerced, show fear; when slack, are arrogant to those above; when seized, they gather; when far apart, they scatter. Not coerced by the force of punishment and not moved by killing, he has no way of having his subjects. This is the awe of fierce scrutiny. What is the awe of wild arrogance? It is having no heart to love people, no deeds to benefit people, and every day following a way that makes people disordered. When the people clamor, he follows with license and clings to burning punishments. He does not know people's hearts, is perverse and unreasonable, so floods and droughts come out of season, and the year's grain does not ripen. The people grieve with no one to tell, band together in anger and collapse to leave their superior, and overthrow and destruction can be awaited at once. This is the awe of wild arrogance. The awe of Way and virtue succeeds through becoming strong among the multitude. The awe of fierce scrutiny succeeds through danger and weakness. The awe of wild arrogance succeeds through destruction. So the names of awe are the same, but the evidence of good and ill fortune is far apart. Hence they must be examined. The Book of Songs says: "Vast Heaven swiftly applies its awe; Heaven heavily sends down death and disorder, making us hungry and famished, and the people finally scatter."

晉平公遊於西河而樂，曰：“安得賢士與之樂此也！”船人盍胥跪而對曰：“主君亦不好士耳。夫珠出於江海，玉出於崑山，無足而至者，猶主君之好也。士有足而不至者，蓋主君無好士之意耳。何患於無士乎？”平公曰：“吾食客門左千人，門右千人，朝食不足，夕收市賦，暮食不足，朝收市賦。吾可謂不好士乎？”盍胥對曰：“夫鴻鵠一舉千里，所恃者六翮爾。背上之毛，腹下之毳，益一把，飛不為加高，損一把，飛不為加下。今君之食客門左門右各千人，亦有文翮在其中矣。將皆背上之毛腹下之毳耶？”《詩》曰：“謀夫孔多，是用不就。”此之謂也。

Duke Ping of Jin was enjoying himself at the Western River and said happily: "Where can I get worthy scholars to enjoy this with me?" The boatman Gai Xu knelt and answered: "My lord simply does not like scholars. Pearls come from rivers and seas, jade comes from Mount Kun; they have no feet yet come, because my lord loves them. Scholars have feet yet do not come, probably because my lord has no heart to like scholars. Why worry about having no scholars?" Duke Ping said: "I have a thousand guests on the left of my gate and a thousand on the right, when morning's food is not enough I collect market taxes in the evening, and when evening's food is not enough I collect market taxes in the morning. Can I be said not to like scholars?" Gai Xu answered: "A swan flies a thousand li in one rise, relying only on its six main feathers. The feathers on its back and the fine down on its belly, add a handful and it does not fly higher, subtract a handful and it does not fly lower. Now my lord's guests, a thousand on each side of the gate, must also have main wing feathers among them. Are they all just back feathers and belly down?" The Book of Songs says: "Those who plan are many, so nothing is accomplished." This is what it means.

齊宣王謂田過曰：“吾聞儒者喪親三年，喪君三年，君與父孰重？”田過對曰：“殆不如父重。”宣王忿然，曰：“曷為士去親而事君？”田過對曰：“非君之土地無以處吾親，非君之祿無以養吾親，非君之爵無以尊顯吾親。受之於君，致之於親。凡事君，以為親也。”宣王悒然無以應之。《詩》曰：“王事靡盬，不遑將父。”

King Xuan of Qi said to Tian Guo: "I have heard that Confucians mourn three years for their parents and three years for their ruler; which weighs more, ruler or father?" Tian Guo answered: "Probably the ruler does not weigh as much as the father." King Xuan was angry and said: "Why then do scholars leave their parents to serve the ruler?" Tian Guo answered: "Without the ruler's land there would be nowhere to settle my parents, without the ruler's salary nothing to support my parents, and without the ruler's rank no way to honor my parents. What I receive from the ruler I send to my parents. All my serving the ruler is for the sake of my parents." King Xuan was downcast and had no reply. The Book of Songs says: "The king's affairs have no rest, and there is no leisure to care for my father."

趙王使人於楚，鼓瑟而遺之，曰：“必如吾言，慎無失吾言。”使者受命，伏而不起，曰：“大王鼓瑟未嘗若今日之悲也。”王曰：“然，瑟固方調。”使者曰：“調則可記其柱。”王曰：“不可。天有燥溼，弦有緩隱，柱有推移，不可記也。”使者曰：“臣請藉此以喻。楚之去趙也千有餘裡，亦有吉凶之變，兇則吊之，吉則賀之，猶柱之有推移，不可記也。故明王之使人也，必慎其所使，既使之，任之以心，不任以辭也。”《詩》曰：“莘莘征夫，每懷靡及。”

The King of Zhao sent a man to Chu and played the zither as he saw him off, saying: "Do exactly as I say; take care not to lose my words." The envoy received the order and bowed without rising, saying: "Your Majesty has never played the zither as sadly as today." The king said: "Yes, the zither was just being tuned." The envoy said: "Once it is tuned you can mark the bridges." The king said: "No. Heaven has dry and damp, strings have tight and slack, and the bridges shift; they cannot be marked." The envoy said: "Allow me to use this as an analogy. Chu is over a thousand li from Zhao, and there are changes of good and ill fortune; in ill fortune one offers condolences, in good one offers congratulations, like the bridges shifting and not being markable. So a bright king, in sending a man, is careful whom he sends, and having sent him, entrusts him with his heart and not with words." The Book of Songs says: "The many men on campaign, each thinks he cannot keep up."

齊有隱士東郭先生梁石君。當曹相國為齊相也，客謂匱生曰：“夫東郭先生梁石君，世之賢士也。隱於深山，終不詘身下志以求仕者也。吾聞先生得謁曹相國，願先生為之先。臣裡婦與裡母相善。婦見疑盜肉，其姑去之，恨而告於裡母，裡母曰：‘安行。今令姑呼汝。’即束蘊請火去婦之家，曰：‘吾犬爭肉相殺，請火治之。’姑乃直使人追去婦還之。故里母非談說之士，束蘊請火，非還婦之道也，然物有所感，事有適可。何不為之先？”匱生曰：“愚恐不及。然請盡力為東郭先生梁石君束蘊請火。”於是乃見曹相國曰：“臣之裡有夫死三日而嫁者，有終身不嫁者。則自為娶，將何娶焉？”相國曰：“吾亦娶其終身不嫁者耳。”匱生曰：“齊有隱士東郭先生梁石君，世之賢士也。隱於深山，終不詘身下志以求仕。相國娶婦，欲娶其不嫁者，取臣獨不取其不仕之臣耶？”於是曹相國因匱生帛安車迎東郭先生梁石君，厚客之。《詩》曰：“既見君子，我心則降。”

In Qi there were recluses Master Dongguo and Liang Shijun. When Chancellor Cao was chancellor of Qi, a guest said to Kui Sheng: "Master Dongguo and Liang Shijun are worthy men of the age. They hide in the deep mountains and will never bend their persons and lower their aims to seek office. I have heard that you, sir, have been able to have an audience with Chancellor Cao, and I hope you will pave the way for them. In my village a woman was on good terms with the village mother. The woman was suspected of stealing meat, and her mother-in-law drove her out; resentful, she told the village mother, who said: 'Go slowly. I will have your mother-in-law call you back.' She bundled up tangled hemp and went to the woman's home to borrow fire, saying: 'My dogs fought over meat and bit each other to death; I ask for fire to deal with it.' The mother-in-law then sent someone directly to bring back the woman she had driven out. So the village mother was not a talker or persuader, and bundling tangled hemp to borrow fire was not a way of returning the wife, but things have what moves them and affairs have what suits them. Why not pave the way?" Kui Sheng said: "I fear I am not up to it. But I ask to do my best to bundle tangled hemp and borrow fire for Master Dongguo and Liang Shijun." So he saw Chancellor Cao and said: "In my village there is a husband who died three days ago and his wife remarried, and another who never remarries in her whole life. If you were to take a wife yourself, which would you take?" The chancellor said: "I would take the one who never remarries." Kui Sheng said: "In Qi there are recluses Master Dongguo and Liang Shijun, worthy men of the age. They hide in the deep mountains and will never bend their persons and lower their aims to seek office. When the chancellor takes a wife, he wishes to take the one who does not remarry; does he take only ministers who do not serve in office?" So Chancellor Cao, through Kui Sheng, welcomed Master Dongguo and Liang Shijun with silk and comfortable carriages and treated them generously as guests. The Book of Songs says: "Having seen the gentleman, my heart is at rest."

孔子曰：“昔者周公事文王，行無專制，事無由己，身若不勝衣，言若不出口，有奉持於前，洞洞焉若將失之，可謂能子矣。武王崩，成王幼，周公承文武之業，履天子之位，聽天下之政，徵夷狄之亂，誅管蔡之罪，抱成王而朝諸侯，誅賞制斷，無所顧問，威動天地，振恐海內，可謂能武矣。成王壯，周公致政，北面而事之，請然後行，無伐矜之也，可謂能臣矣。故一人之身，能三變者，所以應時也。”《詩》曰：“左之左之，君子宜之，右之右之，君子有之。”

Confucius said: "In the past the Duke of Zhou served King Wen, and in his conduct he did nothing on his own authority and in affairs did not follow himself; his person seemed unable to bear his clothes, his words seemed unable to leave his mouth, with the one he served before him he was anxious as if about to lose him; he can be said to have been able to be a son. When King Wu died and King Cheng was young, the Duke of Zhou took up the work of Wen and Wu, took the seat of the Son of Heaven, heard the government of the world, campaigned against the disorder of the Yi and Di, punished the crimes of Guan and Cai, and carried King Cheng in his arms to receive the lords; he judged punishments and rewards without consulting anyone, his authority moved Heaven and Earth and shook all within the seas; he can be said to have been able to be martial. When King Cheng was grown, the Duke of Zhou returned the government, faced north to serve him, asked before acting, and was neither boastful nor arrogant; he can be said to have been able to be a minister. So one person can change three times in his own self in order to answer to the time." The Book of Songs says: "To the left, to the left, the gentleman is fitting; to the right, to the right, the gentleman has it."

傳曰：鳥之美羽勾喙者，鳥畏之。魚之侈口垂腴者，魚畏之。人之利口贍辭者，人畏之。是以君子避三端：避文士筆端，避武士之鋒端，避辯士之舌端。《詩》曰：“我友敬矣！讒言其興。”

The records say: a bird with fine feathers and a curved beak is feared by birds. A fish with a big mouth and a hanging belly is feared by fish. A man with a sharp mouth and rich words is feared by men. So the gentleman avoids three points: he avoids the brush-point of the literary man, the blade-point of the warrior, and the tongue-point of the orator. The Book of Songs says: "My friends, be careful! Slander is about to rise."

孔子困於孫蔡之間，即三經之席，七日不食藜羹不糝，弟子有飢色，讀《詩》《書》習禮樂不休。子路進諫曰：“為善者，天報之以福。為不善者，天報之以禍。今夫子積德累仁，為善久矣。意者尚有遺行乎，奚居之隱也？”孔子曰：“由來！汝小人也，未講於論也。居吾語汝。子以知者為無罪乎，則王子比干何為刳心而死？子以義者為聽乎，則伍子胥何為抉目而懸吳東門？子以廉者為用乎，則伯夷叔齊何為餓於首陽之山？子以忠者為用乎，則鮑叔何為而不用，葉公子高終身不仕，鮑焦抱木而立，子推登山而燔？故君博學深謀，不遇時者眾矣。豈獨入哉？賢不肖者材也。遇者時也。今無有時，賢安所用哉？故虞舜耕於歷山之陽，立為天子，其遇堯也。傳說負土而版築，以為大夫，其遇武丁也。伊尹故有莘氏僮也，負鼎操俎調五味，而立為相，其遇湯也。呂望行年五十，賣食棘津，年七十屠於朝歌，九十乃為天子師，則遇文王也。管夷吾束縛自檻車，以為仲父，則遇齊桓公也。百里奚自賣五羊之皮，為秦伯牧牛，舉為大夫，則遇繆公也。虞丘名聞於天下，以為令尹，讓於孫叔敖，則遇楚莊王也。伍子胥前功多，後戮死，非知有盛衰也，前遇闔閭，後遇夫差也。夫驥罷鹽車，此非無形容也，莫知之也。使驥不得伯樂，安得千里之足？造父亦無千里之手矣。夫蘭茝身於茂林之中，深山之間，不為人莫見之故不蒼。夫學者非為通也。為窮而不困，憂而志不衰，先知禍福之終始，而心無惑焉。故聖人隱居深念，獨聞獨見。夫舜亦賢聖矣，南面而治天下，惟其遇堯也。使舜居桀紂之世，能自免於刑戮之中，則為善矣，亦何位之有？桀殺關龍逢，紂殺王子比干，當此之時，豈關龍逢無知，而王子比干不慧乎哉？此皆不遇時也。故君子務學，修身端行而須其時者也。子無惑焉。”《詩》曰：“鶴鳴九皋，聲聞於天。”

Confucius was trapped between Chen and Cai. Sitting on a mat of three rushes, he went seven days without eating, with only a goosefoot soup with no grain in it. His disciples looked hungry, yet he did not stop reciting the Odes and Documents and practicing rites and music. Zilu remonstrated, saying, "Those who do good are repaid by Heaven with blessings. Those who do not do good are repaid by Heaven with disasters. Now you, Master, have accumulated virtue and benevolence and have done good for a long time. Perhaps there is some flaw left in your conduct; why is your situation so obscure?" Confucius said, "You, come here! You are a small man and have not yet reasoned it through. Sit down and I will tell you. You think the wise are free of guilt; then why was Prince Bi Gan cut open and killed? You think the righteous are heeded; then why was Wu Zixu's eyes gouged out and hung on the east gate of Wu? You think the honest are employed; then why did Boyi and Shuqi starve on Mount Shouyang? You think the loyal are employed; then why was Baoshu not employed, why did Zigao, Lord of She, never take office in his whole life, why did Bao Jiao stand embracing a tree, and why did Jie Zitui climb a mountain and was burned? So when gentlemen learn widely and plan deeply, many fail to meet their time. Why only Qiu? Being worthy or not is a matter of talent. Meeting the time is a matter of timing. Now there is no timing, so how could the worthy be employed? Thus Shun of Yu farmed south of Mount Li and was set up as Son of Heaven because he met Yao. Fu Yue carried earth and pounded walls and became a high official because he met Wu Ding. Yi Yin was originally a servant of the House of Youxin, who carried the cauldron and held the chopping board to blend the five flavors, and was set up as chancellor because he met Tang. Lu Wang at fifty sold food at Jijin, at seventy slaughtered at Zhaoge, and only at ninety became teacher of the Son of Heaven, because he met King Wen. Guan Yiwu was bound and came out of a prisoner's cart to become Zhongfu because he met Duke Huan of Qi. Baili Xi sold himself for five sheepskins, herded oxen for the Count of Qin, and was raised to high office because he met Duke Mu. Yu Qiu was famous throughout the world and became chief minister, then yielded to Sunshu Ao, because he met King Zhuang of Chu. Wu Zixu had many earlier merits and was later put to death, not because his wisdom waxed and waned but because he first met Helu and later met Fuchai. A fine horse worn out pulling a salt cart does not lack a form, but no one knows it. If the horse had not met Bo Le, how would it have shown its thousand-li legs? Zaofu too would have lacked a thousand-li hand. The orchid and angelica growing in a thick forest deep in the mountains do not fail to be green because no one sees them. Scholars do not study in order to become successful. They study so as not to be hemmed in by poverty, so that their will does not weaken in sorrow, and to know in advance the beginning and end of fortune and misfortune without confusion in the heart. So the sage lives in seclusion and ponders deeply, hearing alone and seeing alone. Shun too was a worthy sage who faced south to govern all under Heaven, only because he met Yao. If Shun had lived in the age of Jie and Zhou and could keep himself from punishment and death, that would have been good enough; what position would he have had? Jie killed Guan Longfeng and Zhou killed Prince Bi Gan. At that time, was Guan Longfeng without knowledge, or Prince Bi Gan without wisdom? They simply did not meet their time. So the gentleman works at learning, cultivates himself, rectifies his conduct, and waits for his time. Do not be confused." The Book of Songs says: "The crane cries in the ninth marsh, and its voice is heard in Heaven."

曾子曰：“往而不可還者親也。至而不可加者年也。是故孝子欲養，而親不待也。木欲直，而時不待也。是故椎牛而祭墓，不如雞豚逮親存也。故吾嘗仕為吏，祿不過鍾釜，尚猶欣欣而喜者，非以為多也，樂其逮親也。既沒之後，吾嘗南遊於楚，得尊官焉，堂高九仞，轉轂百乘，猶北鄉而泣涕者，非為賤也，悲不逮吾親也。故家貧親老不擇官而仕。若夫信其志，約其親者，非孝也。《詩》曰：“有母之屍雍。”

Master Zeng said, "What leaves and cannot return is one's parents. What comes and cannot be added to is one's years. So a filial son wishes to care for them, but his parents do not wait. A tree wishes to stand straight, but the season does not wait. So slaughtering an ox to sacrifice at the grave is not as good as a chicken or piglet while the parents are still alive. When I once served as an official, my salary did not exceed a zhong or fu of grain, yet I was delighted, not because I thought it much but because I was glad to catch my parents in time. After they had passed away, I once traveled south to Chu and obtained a high office, with a hall nine ren high and a hundred carriages turning their wheels, yet I still faced north and wept, not because my position was low but because I grieved that I could not catch my parents in time. So when the family is poor and the parents are old, one takes office without choosing the post. As for those who press forward with their ambitions and leave their parents in want, that is not filial piety. The Book of Songs says: 'Having a mother, yet only displaying cooked food.'"

趙簡子有臣曰周舍，立於門下三日三夜。簡子使人問之，曰：“子欲見寡人何事？”周舍對曰：“願為諤諤之臣，墨筆操牘，從君之後，司君之過而書之，日有記也，月有成也，歲有效也。”簡子居則與之居，出則與之出。居無幾何，而周舍死。簡子如喪子。後與諸大夫飲於洪波之臺，酒酣，簡子涕泣。諸大夫皆出走，曰：“臣有罪而不自知也。”簡子曰：“大夫皆無罪。昔者吾友周舍有言，曰：‘千羊之皮不若一狐之腋，眾人之唯唯不若直士之諤諤。昔者商紂默默而亡，武王諤諤而昌。’今自周舍之死，吾未嘗聞吾過也。吾亡無日矣。是以寡人泣也。”

Zhao Jianzi had a minister called Zhou She, who stood at the gate for three days and three nights. Jianzi sent someone to ask, "What do you want from me?" Zhou She answered, "I wish to be a minister of blunt speech. I would hold an ink brush and carry tablets, follow behind my lord, watch for his faults and write them down, with daily records, monthly results and yearly effects." When Jianzi was at leisure he stayed at leisure with him, and when he went out he went out with him. Not long afterward Zhou She died. Jianzi was as though he had lost a son. Later he was drinking wine with the high officials on the Hongbo Terrace, and when the wine was flowing, Jianzi wept. All the high officials left, saying, "We have committed a fault and do not know it." Jianzi said, "The high officials have no fault. In the past my friend Zhou She said: 'A thousand sheepskins are not worth one fox's armpit fur, and the assent of a multitude is not worth the blunt speech of one upright man. In ancient times Zhou of Shang perished through silence, and King Wu flourished through blunt speech.' Now since Zhou She died, I have not heard of my faults. It will not be many days before I perish. That is why I weep."

傳曰：齊景公問晏子：“為國何患？”晏子對曰：“患夫社鼠。”景公曰：“何謂社鼠？”晏子曰：“社鼠出竊於外，入托於社，灌之恐壞牆，燻之恐燒木。此鼠之患。今君之左右，出則君以要利，入則托君，不罪乎亂法，君又並覆而有之。此社鼠之患也。”景公曰：“嗚呼，豈其然！”“人有市酒而甚美者，置表甚長，然至酸而不售。問里人其故。里人曰：‘公之狗甚猛，而人有持器而欲往者，狗輒而齧之，是以酒酸不售也。’士欲白萬乘之主，用事者迎而齧之，亦國之惡狗也。左右者為社鼠，用事者為惡狗，此為國之大患也。”《詩》曰：“瞻彼中林，侯薪侯蒸。”言朝廷皆小人也。

The tradition records: Duke Jing of Qi asked Yanzi, "What is the worry in governing a state?" Yanzi answered, "The worry is the altar rats." The duke said, "What are altar rats?" Yanzi said, "Altar rats go out to steal, and when they come in they hide in the altar. If you flood them out, you fear damaging the wall; if you smoke them out, you fear burning the wood. This is the trouble with rats. Now those around you, my lord, go out and use you to seek profit, and come in and rely on you, and they are not guilty of disorderly law, while you cover for them all and keep them. This is the trouble of altar rats." Duke Jing said, "Alas, can it really be so!" "There was a man who sold wine, and his wine was very good, and the sign he set up was very long, but the wine turned sour and still did not sell. He asked his neighbors the reason. A neighbor said, 'Your dog is fierce, and when people take vessels to come and buy, the dog bites them, so the wine turned sour and did not sell.' When a gentleman wishes to explain himself to the ruler of ten thousand chariots, those in power rush up and bite him; they too are the fierce dogs of the state. The ones around the ruler are altar rats and those in power are fierce dogs; this is the great trouble of governing a state." The Book of Songs says: "Look at that forest: it is firewood and kindling." This means the court is full of small men.

昔者司城子罕相宋，謂宋君曰：“夫國家之安危，百姓之治亂，在君之行賞罰。夫爵賞賜與，人之所好也，君自行之。殺戮刑罰，民之所惡也，臣請當之。”君曰：“善。寡人當其美，子受其惡，寡人自知不為諸侯笑矣。”國人知殺戮之刑專在子罕也，大臣親之，百姓畏之。居不期年，子罕遂劫宋君而奪其政。故老子曰：“魚不可脫於淵，國之利器不可以示人。”《詩》曰：“胡為我作，不即我謀？”

In former times Zihan, Minister of Works of Song, served as chancellor of Song and said to the lord of Song, "The safety or danger of the state and the order or disorder of the people lie in how Your Majesty carries out rewards and punishments. Titles and rewards are what people like, so Your Majesty should carry them out yourself. Killing and punishing are what the people hate, so I ask to take them on." The lord said, "Good. I will take on the good and you will take on the bad, and I know I will not be mocked by the other lords." The people of the state knew that the power of killing and punishing lay with Zihan, so the great ministers drew close to him and the common people feared him. Within a year, Zihan seized the lord of Song and took his government. So Laozi said, "A fish must not leave the deep; the sharp tools of a state must not be shown to others." The Book of Songs says: "Why do you start affairs on my behalf, without coming to plan with me?"

衛懿公之時，有臣曰弘演者，受命而使。未食，而狄人攻衛。於是懿公欲興師迎之。其民皆曰：“君之所貴而有祿位者，鶴也。所愛者，宮人也。亦使鶴與宮人戰。餘安能戰！”遂潰而皆去。狄人至，攻懿公於熒澤，殺之。盡食其肉，獨舍其肝。弘演至，報使於肝。辭畢，呼天而號。哀止，曰：“若臣者，獨死可耳。”於是遂自刳，出腹實，內懿公之肝，乃死。桓公聞之，曰：“衛之亡也，以無道也。今有臣若此，不可不存。”於是復立衛於楚丘。如弘演，可謂忠士矣。殺身以捷其君，非徒捷其君，又令衛之宗復立，祭祀不絕，可謂有大功矣。《詩》曰：“四方有羨，我獨居憂。民莫不穀，我獨不敢休。”

In the time of Duke Yi of Wei, there was a minister called Hong Yan, who was sent on a mission. Before he had finished eating, the Di attacked Wei. Duke Yi wished to raise troops and meet them. The people all said, "What our lord values and gives rank and salary to are cranes. What he loves are palace women. Let the cranes and palace women fight. How could we fight!" So they scattered and all left. When the Di arrived, they attacked Duke Yi at Yingze and killed him. They ate all his flesh and left only the liver. When Hong Yan arrived, he reported on his mission to the liver. When he finished his report, he wailed to Heaven. When his grief subsided, he said, "A minister like me can just die alone." He then cut himself open, took out his own entrails, put the duke's liver inside, and died. When Duke Huan heard of it, he said, "Wei perished because it lacked the Way. Now that it has a minister like this, it must not be allowed to vanish." So he reestablished Wei at Chuqiu. Someone like Hong Yan may be called a loyal gentleman. He sacrificed his body to complete his lord, and not only completed his lord but also caused the ancestral line of Wei to be set up again, with sacrifices uninterrupted, which may be called a great merit. The Book of Songs says: "The four quarters have surplus, and I alone dwell in sorrow. None of the people is without goodness, and I alone dare not rest."

孫叔敖遇狐丘丈人。狐丘丈人曰：“僕聞之，有三利必有三患，子知之乎？”孫叔敖蹵然易容曰：“小子不敏，何足以知之。敢問何謂三利？何謂三患？”狐丘丈人曰：“夫爵高者，人妬之。官大者，主惡之。祿厚者，怨歸之。此之謂也。”孫叔敖曰：“不然。吾爵益高，吾志益下。吾官益大，吾心益小。吾祿益厚，吾施益博。可以免於患乎？”狐丘丈人曰：“善哉言乎！堯舜其猶病諸。”《詩》曰：“溫溫恭人，如集於木。惴惴小心，如臨於谷。”

Sunshu Ao met the Old Man of Huqiu. The Old Man of Huqiu said, "I have heard that where there are three benefits there are surely three troubles. Do you know this?" Sunshu Ao suddenly changed his expression and said, "I am not clever, how would I know enough? May I ask what the three benefits are and what the three troubles are?" The Old Man of Huqiu said, "If your rank is high, people are jealous. If your office is great, the ruler hates you. If your salary is generous, resentment turns toward you. That is what I mean." Sunshu Ao said, "Not so. The higher my rank, the lower my aims. The greater my office, the smaller my heart. The more generous my salary, the more widely I give. May I avoid the troubles that way?" The Old Man of Huqiu said, "Good words! Even Yao and Shun feared this." The Book of Songs says: "The gentle and respectful man is like one gathered in a tree; anxious and careful, like one standing at the edge of a valley."

孔子曰：“明王有三懼。一曰處尊位而恐不聞其過，二曰得志而恐驕，三曰聞天下之至道而恐不能行。昔者越王勾踐與吳戰，大敗之，兼有南夷。當是之時，君南面而立，近臣三，遠臣五，令諸大夫曰：‘聞過而不以告我者為上戮。’此處尊位而恐不聞其過也。昔者晉文公與楚戰，大勝之，燒其軍，火三日不息。文公退而有憂色。侍者曰：‘君大勝楚而有憂色，何也？’文公曰：‘吾聞能以戰勝而安者惟聖人。若夫詐勝之徒，未嘗不危，吾是以憂也。’此得志而恐驕也。昔者齊桓公得管仲隰朋，辯其言，說其義，正月之朝，令具太牢，進之先祖。桓公西面而立，管仲隰朋東面而立。桓公曰：‘吾得二子也，吾目加明，吾耳加聰。不敢獨擅，進之先祖。’此聞天下之至道而恐不能行者也。由桓公、晉文、越王、勾踐觀之，三懼者，明君之務也。”《詩》曰：“溫溫恭人，如集於木。惴惴小心，如臨於谷。戰戰兢兢，如履薄冰。”此言文王居人上也。

Confucius said, "An enlightened king has three fears. One is that while in a high position he fears not hearing of his faults. Two is that when he achieves his aims he fears becoming arrogant. Three is that when he hears the supreme Way under Heaven he fears he cannot carry it out. In former times Goujian, King of Yue, fought Wu, thoroughly defeated Wu, and held the southern barbarians as well. At that time the lord stood facing south, with three close ministers and five distant ministers, and he ordered the high officials, 'Anyone who hears of my faults and does not tell me will receive the highest punishment.' This is fearing not hearing of faults while in a high position. In former times Duke Wen of Jin fought Chu and won a great victory, and burned Chu's camp, so that the fire did not go out for three days. Duke Wen withdrew with a worried look. His attendant said, 'My lord has won a great victory over Chu, yet looks worried. Why?' Duke Wen said, 'I have heard that only a sage can be secure through victory. Those who win by deceit are never without danger, and so I am worried.' This is fearing arrogance when one has achieved one's aims. In former times Duke Huan of Qi obtained Guan Zhong and Xi Peng, weighed their words and delighted in their righteousness, and at the court assembly in the first month he ordered a grand sacrifice of ox, sheep and pig to be prepared and offered to his ancestors. Duke Huan stood facing west and Guan Zhong and Xi Peng stood facing east. Duke Huan said, 'Having these two men, my eyes are clearer and my ears sharper. I dare not keep this to myself alone and offer it to my ancestors.' This is fearing that one cannot carry out the supreme Way under Heaven when one hears it. Looking at Duke Huan, Duke Wen of Jin and Goujian, King of Yue, the three fears are the business of an enlightened ruler." The Book of Songs says: "The gentle and respectful man is like one gathered in a tree; anxious and careful, like one standing at the edge of a valley; trembling and cautious, like one treading on thin ice." This describes King Wen placed over others.

楚莊王賜其群臣酒。日暮酒酣，左右皆醉。殿上燭滅，有牽王后衣者。後扢冠纓而絕之，言於王曰：“今燭滅，有牽妾衣者，妾扢其纓而絕之。願趣火視絕纓者。”王曰：“止！”立出令曰：“與寡人飲，不絕纓者，不為樂也。”於是冠纓無完者，不知王后所絕冠纓者誰。於是王遂與群臣歡飲，乃罷。後吳興師攻楚，有人常為應行合戰者，五陷陣卻敵，遂取大軍之首而獻之。王怪而問之曰：“寡人未嘗有異於子，子何為於寡人厚也？”對曰：“臣先殿上絕纓者也。當時宜以肝膽塗地。負日久矣，未有所效。今幸得用於臣之義，尚可為王破吳而強楚。”《詩》曰：“有漼者淵，雚葦渒渒。”言大者無不容也。

King Zhuang of Chu gave wine to his ministers. At dusk, when the wine was flowing, everyone around was drunk. The candles in the hall went out, and someone pulled at the queen's robe. The queen tore off his hat tassel and said to the king, "Now that the candles are out, someone pulled at my robe, and I tore off his tassel. Please quickly light a fire and see who has the broken tassel." The king said, "Stop!" He at once gave an order: "If anyone drinking with me does not break off his tassel, he is not enjoying himself." So no hat tassel was left whole, and no one knew whose tassel the queen had torn. The king then drank merrily with his ministers and only then ended the party. Later Wu raised troops to attack Chu, and one man always went to the front lines; five times he broke into enemy ranks and drove them back, and then took the head of the main army's commander and presented it. The king found it strange and asked, "I have never treated you differently; why are you so generous to me?" He answered, "I am the one whose tassel was torn in the hall that time. I deserved to have my liver and gallbladder smeared on the ground. For a long time I have failed in my duty and had nothing to offer in service. Now, fortunately, I am used for my sense of righteousness, and I can still break Wu and strengthen Chu for the king." The Book of Songs says: "There is a deep pool, and the reeds grow thick." This means that the great accepts everything.

傳曰：伯奇孝而棄於親。隱公慈而殺於弟。叔武賢而殺於兄。比干忠而誅於君。《詩》曰：“子慎無辜。”

The tradition records: Bo Qi was filial but was cast out by his parent. Duke Yin was kind but was killed by his younger brother. Shu Wu was worthy but was killed by his elder brother. Bi Gan was loyal but was executed by his ruler. The Book of Songs says: "You are careful, and I am innocent."

紂殺王子比干，箕子被髪佯狂。陳靈公殺洩冶，鄧元去陳以族從。自此之後，殷並於周，陳亡於楚，以其殺比干、洩冶，而失箕子、鄧元也。燕昭王得郭隗而鄒衍樂毅以齊魏至。於是興兵而攻齊，棲閔王於莒。燕度地計眾，不與齊均也。然所以信意至於此者，由得士也。故無常安之國，無恆治之民，得賢者昌，失賢者亡，自古及今，未有不然者也。明鏡者，所以照形也。修往古者，所以知今也，知惡往古之所以危亡，而不務襲蹈其所以安存，則未有以異乎卻走而求逮前人也。太公知之，故舉微子之後而封比干之墓。夫聖人之於賢者之後，尚如是其厚也，而況當世之存者乎？《詩》曰：“昊天太憮，予慎無辜。”

Zhou killed Prince Bi Gan, and Jizi let down his hair and feigned madness. Duke Ling of Chen killed Xie Ye, and Deng Yuan left Chen and took his clan with him. After that, Yin was annexed by Zhou and Chen was destroyed by Chu, because by killing Bi Gan and Xie Ye they lost Jizi and Deng Yuan. King Zhao of Yan obtained Guo Wei and Zou Yan and Yue Yi came from Qi and Wei. He then raised troops to attack Qi and drove King Min to take refuge in Ju. Yan, measuring land and counting people, was not equal to Qi. But the reason it could extend its aims to this extent was that it obtained gentlemen. So there is no state that is secure forever and no people that are ordered forever; those who obtain the worthy flourish and those who lose the worthy perish, and from ancient times to now it has always been so. A bright mirror is for reflecting one's form. Studying the past is for knowing the present. To know and hate what brought danger and ruin in the past yet not strive to follow what brought safety and survival is no different from running backward while hoping to catch up with the one ahead. Taigong knew this, so he raised the descendants of Weizi and tended the tomb of Bi Gan. The sage was this generous even to the descendants of worthy men; how much more to those still living in his own age? The Book of Songs says: "August Heaven is very awesome; I am careful, and I am innocent."

宋玉因其友見楚襄王，襄王會之無以異，乃讓其友。其友曰：“夫薑桂因地而生，不因地而辛。女因媒而嫁，不因媒而親。子之事王未耳，何怨於我？”宋玉曰：“不然。昔者齊有狡兔，曰東郭鵕（右為兔），蓋一日而走五百里。於是齊有良狗曰韓盧，亦一日而走五百里。使之瞻見指注，雖良狗猶不及眾兔之塵。若攝纓而縱紲之，則狡兔亦不能離也。今子之屬臣也，攝纓縱紲與？瞻見指注與？”其友曰：“僕人有過，僕人有過。”《詩》曰：“將安將樂，棄予如遺。”

Song Yu sought an audience with King Xiang of Chu through a friend, but the king received him without special regard, and he blamed his friend. The friend said, "Ginger and cinnamon grow in the soil but are not spicy because of the soil. A woman marries through a matchmaker but does not become intimate because of the matchmaker. You have simply not yet reached the utmost in serving the king; why blame me?" Song Yu said, "Not so. In former times Qi had a cunning hare called Dongguo Jun, which could run perhaps five hundred li in a day. Qi also had a fine hound called Han Lu, which also ran five hundred li in a day. If you let it look from afar and point out the hare, even the fine hound could not catch the dust of the hares. But if you hold its collar and release the leash, then even a cunning hare cannot get away. Now you, sir, entrusted me: did you hold the collar and release the leash, or did you look from afar and point?" The friend said, "I was at fault, I was at fault." The Book of Songs says: "When we were about to be at peace and joy, you cast me away like something lost."

宋燕相齊見逐，罷歸之舍，召門尉陳饒等二十六人，曰：“諸大夫有能與我赴諸侯者乎？”陳饒等皆伏而不對。宋燕曰：“悲乎哉！何士大夫易得而難用也！”陳饒對曰：“非士大夫易得而難用也，君弗能用也。君不能用，則有不平之心。是失之己而責諸人也。”宋燕曰：“夫失諸己而責諸人者何？”陳饒對曰：“三鬥之稷不足於士，而君雁鶩有餘粟，是君之一過也。果園梨栗，後宮婦人以相提擲，而士不曾得一嘗，是君之二過也。綾紈綺縠，靡麗於堂，而士曾不得以為緣，是君之三過也。且夫財者，君之所輕也。死者，士之所重也。君不能行君之所輕，而欲使士致其所重，譬猶鉛刀畜之，而干將用之，不亦難乎？”宋燕面有慚色，逡巡避席曰：“是燕之過也。”《詩》曰：“或以其酒不以其漿。”

Song Yan served as chancellor of Qi and was expelled. He retired to his lodging and summoned the gate guard Chen Rao and twenty-five others, saying, "Is there any among you gentlemen who can flee with me to the other lords?" Chen Rao and the others all bowed and did not answer. Song Yan said, "How sad! Why is it that gentlemen are easy to obtain but hard to use!" Chen Rao answered, "It is not that gentlemen are easy to obtain but hard to use; it is that you, sir, could not use them. If a ruler cannot use them, they have discontented hearts. This is the fault lying in oneself while blaming others." Song Yan said, "What does it mean that the fault lies in oneself while blaming others?" Chen Rao answered, "Three dou of millet were not enough for the gentlemen, while your geese and ducks had surplus grain: this was your first fault. The pears and chestnuts in your orchards were thrown at one another by women of the rear palace, while the gentlemen never got a taste: this was your second fault. Silks, damasks and gauzes were splendid in your hall, but the gentlemen never got any to use as trim for their clothes: this was your third fault. Moreover wealth is what you consider light, and death is what gentlemen consider heavy. You could not practice what you consider light, yet wished the gentlemen to give up what they consider heavy. It is like raising a lead knife and using it as Ganjiang's sword; is that not hard?" Song Yan looked ashamed, hesitated, left his seat and said, "This is Yan's fault." The Book of Songs says: "Some use his wine, but do not use his sweet drink."

傳曰：善為政者，循情性之宜，順陰陽之序，通本末之理，合無人之際。如是則天氣奉養而生物豐美矣。不知為政者，使情壓性，使陰乘陽，使末逆本，使人詭天，氣鞠而不信，鬰而不宣。如是則災害生，怪異起，群生皆傷，而年穀不熟。是以其動傷德，其靜亡救。故緩者事之，急者弗知，日反理而欲以為治。《詩》曰：“廢為殘疾，莫知其尤。”

The tradition records: Those who are good at governing follow what is fitting for human nature and feelings, accord with the order of yin and yang, penetrate the principle of root and branch, and harmonize the relation of Heaven and humanity. In this way the qi of Heaven nurtures them and living things flourish. Those who do not know how to govern make emotion suppress nature, make yin override yang, make the branch go against the root, and make humans deceive Heaven, so that qi is bent and does not extend, pent up and not released. In this way disasters arise, strange things occur, all beings are harmed, and the harvest does not ripen. Therefore when they act they harm virtue, and when they are still there is no remedy. So they serve slowly, do not understand urgent matters, and daily go against principle while hoping to use it to govern. The Book of Songs says: "Abandoned and made crippled, he does not know his fault."

魏文侯之時，子質仕而獲罪焉，去而北遊，謂簡主曰：“從今已後，吾不復樹德於人矣。”簡主曰：“何以也？”質曰：“吾質樹堂上之士半，吾所樹朝廷之大夫半，吾所樹邊境之人亦半。今堂上之士惡我於君，朝廷之大夫恐我以法，邊境之人劫我以兵，是以不復樹德於人也。”簡主曰：“噫！子之言過矣。夫春樹桃李，夏得陰其下，秋得食其實。春樹蒺藜，夏不可採其葉，秋得其刺焉。由此觀之，在所樹也。今子之所樹，非其人也，故君子先擇而後種也。”《詩》曰：“無將大車，惟塵冥冥。”

In the time of Marquis Wen of Wei, Zizhi took office and was found guilty. He left and traveled north and said to Jianzhu, "From now on I will no longer plant virtue in anyone." Jianzhu said, "Why?" Zizhi said, "Half of the gentlemen in the hall I had planted, half of the high officials in the court I had planted, and half of the people on the frontier I had planted too. Now the gentlemen in the hall hate me before the ruler, the court officials threaten me with the law, and the people on the frontier hold me hostage with arms, so I will no longer plant virtue in anyone." Jianzhu said, "Ah! Your words are wrong. If you plant peach and plum in spring, in summer you get shade under the trees and in autumn you get fruit. If you plant thorns in spring, in summer you cannot pick leaves and in autumn you get thorns. Seen this way, it depends on what is planted. What you planted were not the right people, so the gentleman chooses first and then plants." The Book of Songs says: "Do not push the great cart; you will only get dust all around."

正直者順道而行，順理而言，公平無私，不為安肆志，不為危揚行。昔衛獻公出走，反國及郊，將班邑於從者而後入。太史柳莊曰：“如皆守社稷，則孰負羈縶而從？如皆從，則孰守社稷？君反國而有私也，無乃不可乎？”於是不班也。柳莊正矣。昔者衛大夫史魚病且死，謂其子曰：“我數言蘧伯玉之賢而不能進，彌子瑕不肖而不能退。為人臣生不能進賢而退不肖，死不當治喪正堂，殯我於室足矣。”衛君問其故。其子以父言聞。君造然召伯玉而貴之，而退彌子瑕，徙殯於正堂，成禮而後去。生以身諫，死以尸諫，可謂直矣。《詩》曰：“靜恭爾位，好是正直。”

An upright man walks following the Way, speaks following principle, is impartial and without selfishness, does not indulge his aims for ease and joy, and does not make a show of conduct in danger. In former times Duke Xian of Wei fled, and when he returned to his state and arrived at the outskirts, he was about to distribute fiefs to those who had followed him before entering. The grand historian Liu Zhuang said, "If everyone guarded the altars of the state, who would have followed carrying the bridle and reins? If everyone followed, who would have guarded the altars? If you, my lord, return to the state and show private favor, I fear that would not be right." So he did not distribute. Liu Zhuang was upright. In former times Shi Yu, a grandee of Wei, was dying and said to his son, "I repeatedly said that Qu Boyu was worthy but could not get him promoted, and that Mi Zixia was unworthy but could not get him dismissed. A minister who in life cannot promote the worthy and remove the unworthy should not have his funeral held in the main hall when he dies; it is enough to lay the coffin in the room." The lord of Wei asked the reason. His son told him his father's words. The lord suddenly summoned Boyu and raised him to honor, dismissed Mi Zixia, moved the coffin to the main hall, completed the rites, and left. In life he remonstrated with his person, and in death he remonstrated with his corpse; he may be called upright. The Book of Songs says: "Quietly and respectfully hold your position, and love the upright."

孔子閒居，子貢侍坐，請問為人下之道奈何。孔子曰：“善哉！爾之問也。為人下，其猶土乎。”子貢未達。孔子曰：“夫土者，掘之得甘泉焉，樹之得五穀焉，草木植焉，鳥獸魚鱉遂焉。生前立焉，死則入焉，多功不言，賞世不絶。故曰：能為人下者，其惟上乎？”子貢曰：“賜雖不敏，請事斯語。”《詩》曰：“式禮莫愆。”

Confucius was at leisure, and Zigong was sitting with him. He asked what the way of being one who serves below is like. Confucius said, "Good question! One who serves below is probably like the earth." Zigong did not yet understand. Confucius said, "Dig into the earth and you find sweet springs; plant in it and you get the five grains. Grass and trees are planted in it, and birds, beasts, fish and turtles thrive in it. In life we stand on it, and in death we enter it. It does much without speaking of it, and its gifts continue through generations. So I say: perhaps only the earth can truly be one who serves below." Zigong said, "Although I am not clever, please let me practice this." The Book of Songs says: "Using rites, there is no fault."

傳曰：南假子過程本子，本子為之烹鱺魚。南假子曰：“吾聞君子不食鱺魚。”本子曰：“此乃君子不食也，我何與焉？”假子曰：“夫高比所以廣德也，下比所以狹行也。比於善者，自進之階。比於惡者，自退之原也。且《詩》不云乎：‘高山仰止，景行行止。”吾豈自比君子哉？志慕之而已矣。”

The records say: Nan Jiazi visited Cheng Benzi, and Benzi cooked a li fish for him. Nan Jiazi said: "I have heard that the gentleman does not eat li fish." Benzi said: "That is what gentlemen do not eat; what has it to do with me?" Jiazi said: "Comparing upward serves to broaden virtue, and comparing downward serves to narrow conduct. Comparing with the good is a step by which one advances; comparing with the bad is a source from which one retreats. Moreover, does the Book of Songs not say: 'Lofty mountains are looked up to, the great road is walked'? How would I compare myself to a gentleman? My aim is only to look up to them."

子貢問大臣。子曰：“齊有鮑叔，鄭有子皮。”子貢曰：“否。齊有管仲，鄭有東里子產。”孔子曰：“然。吾聞鮑叔之薦管仲也，子皮之薦子產也，未聞管仲子產有所薦也。”子貢曰：“然則薦賢賢於賢。”曰：“知賢，智也。推賢，仁也。引賢，義也。有此三者，又何加焉？”

Zigong asked about great ministers. Confucius said: "Qi had Bao Shu, and Zheng had Zipi." Zigong said: "No. Qi had Guan Zhong, and Zheng had Zichan of Dongli." Confucius said: "Yes. I have heard that Bao Shu recommended Guan Zhong and Zipi recommended Zichan; I have not heard that Guan Zhong or Zichan recommended anyone." Zigong said: "Then recommending the worthy is greater than being worthy." He said: "To know the worthy is wisdom. To promote the worthy is humaneness. To bring forward the worthy is righteousness. With these three, what more is there to add?"

孔子游於景山之上，子路、子貢、顏淵從。孔子曰：“君子登高必賦。小子願者，何言其願。丘將啟汝。”子路曰：“由願奮長戟，蕩三軍，乳虎在後，仇敵在前，蠡躍蛟奮，進救兩國之患。”孔子曰：“勇士哉！”子貢曰：“兩國構難，壯士列陣，塵埃漲天，賜不持一尺之兵，一斗之養，解兩國之難。用賜者存，不用賜者亡。”孔子曰：“辯士哉！”顏回不願。孔子曰：“回何不願？”顏淵曰：“二子已願，故不敢願。”孔子曰：“不同，意各有事焉。回其願，丘將啟汝。”顏淵曰：“願得小國而相之。主以道制，臣以德化，君臣同心，外內相應。列國諸侯，莫不從義響風，壯者趨而進，老者扶而至。教行乎百姓，德施乎四蠻，莫不釋兵，輻輳乎四門。天下鹹獲永寧，蝖飛蠕動，各樂其性。進賢使能，各任其事。於是君綏於上，臣和於下，垂拱無為，動作中道，從容得禮。言仁義者賞，言戰鬥者死。則由何進而救？賜何難之解？”孔子曰：“聖士哉！大人出，小子匿。起，賢者伏。回與執政，則由賜焉施其能哉！”《詩》曰：“雨雪麃麃，咽晛聿消。”

Confucius was roaming on Mount Jing, with Zilu, Zigong and Yan Yuan following. Confucius said: "A gentleman who climbs high must compose a poem. Young men who have wishes, tell me your wishes, and I will enlighten you." Zilu said: "I wish to raise a long halberd and sweep through three armies, with a nursing tigress behind me and enemies before me, leaping like a beetle and surging like a dragon, to step forward and relieve the troubles of two states." Confucius said: "A brave man!" Zigong said: "When two states are in trouble, warriors are in ranks and dust rises to the sky, I, Si, without holding a foot of weapon or a dou of grain, will resolve the difficulty of both states. Those who use my plan are preserved; those who do not are destroyed." Confucius said: "An eloquent man!" Yan Hui had no wish. Confucius said: "Hui, why do you have no wish?" Yan Yuan said: "The two have already spoken their wishes, so I dare not wish." Confucius said: "It is different; each intends his own business. Hui, still tell your wish, and I will enlighten you." Yan Yuan said: "I wish to obtain a small state and be its chancellor. The ruler constrains with the Way, the minister transforms with virtue, ruler and ministers are of one mind, and inside and outside respond to each other. The lords of all states would follow righteousness and respond to the trend; the young would rush to come and the old would come supported. Teaching would be carried out among the common people and virtue would reach the four barbarians, and none would fail to lay down weapons and gather like spokes at the four gates. The whole world would obtain lasting peace, even the flying insects and crawling creatures would delight in their nature. The worthy would be promoted and the able employed, each in charge of his own work. Then the ruler would be at ease above and the ministers harmonious below, hands folded and doing nothing, every movement in accord with the mean and composed in ritual. Those who speak of humaneness and righteousness would be rewarded, and those who speak of fighting would die. Then where would You step forward to relieve anyone? What difficulty would Si have to resolve?" Confucius said: "A sage scholar! When the great man emerges, the young hide. Get up, worthy men; hide. If Hui took part in government, where would You and Si use their abilities!" The Book of Songs says: "Rain and snow lie thick, but melt when the sun comes out."

昔者孔子鼓瑟，曾子子貢側門而聽。曲終，曾子曰：“嗟乎！夫子瑟聲殆有貪狼之志，邪僻之行，何其不仁趨利之甚？”子貢以為然，不對而入。夫子望見子貢有諫過之色，應難之狀，釋瑟而待之。子貢以曾子之言告。子曰：“嗟乎！夫參，天下賢人也，其習知音矣。郷者丘鼓瑟，有鼠出遊，狸見於屋，循梁微行，造焉而避，厭目曲脊，求而不得。丘以瑟淫其音。參以丘為貪狼邪僻，不亦宜乎！”《詩》曰：“鼓鍾於宮，聲聞於外。”

In the past, Confucius played the zither, and Zengzi and Zigong listened at the side of the door. When the piece was finished, Zengzi said: "Alas! The Master's zither sound probably holds the aim of a greedy wolf and crooked conduct; why is it so very unhumane and profit-seeking?" Zigong thought he was right and, not answering, went in. The Master saw that Zigong had the look of one about to remonstrate over a fault and the manner of answering a reproach, and put down the zither and waited. Zigong told him what Zengzi had said. Confucius said: "Alas! That Shen is a worthy man of the world; he is well versed in knowing sound. Just now when Qiu was playing the zither, a mouse came out to roam, and a wildcat appeared on the roof, creeping along the beam, and when it got there it crouched, eyes narrowed and back arched, seeking and not getting. Qiu let the sound run on the zither. That Shen thought Qiu greedy like a wolf and crooked, is it not fitting!" The Book of Songs says: "A bell is struck inside the palace, and its sound is heard outside."

夫為人父者，必懷慈仁之愛，以畜養其子。撫及其有識也，必嚴居正言，以先導之。及其束髪也，授明師以成其技。十九見志，請賓冠之，足以成其德。血脈澄靜，娉內以定之，信承親授，無有所疑。冠子不詈，髦子不笞，聽其微諫，無令憂之。此為人父之道也。《詩》曰：“父兮我我，母兮鞠我。拊我畜我，長我育我，顧我復我，出入腹我。”

A father must cherish loving and humane affection in order to rear his son. When he has nurtured him until he can understand, he must keep a dignified manner and correct speech in order to lead the way first. When the boy ties up his hair, he hands him to a bright teacher to complete his skills. At nineteen he declares his aim, asks guests to perform the capping ceremony, which is enough to complete his virtue. When his blood is clear and calm, he arranges a betrothal and marriage to settle him, with trust and sincerity taking his parents' passing on of duty without doubt. A son who has been capped is not scolded, a son with hair at his temples is not flogged, and one listens to his gentle remonstrance and does not make him worry. This is the way of a father. The Book of Songs says: "Father, you gave birth to me; mother, you raised me. You nurtured me and reared me, made me grow and brought me up, looked after me and turned me over, and carried me in your arms in and out."

越王勾踐使廉稽獻民於荊王。荊王使者曰：“越，夷狄之國也。臣請欺其使者。”荊王曰：“越王，賢人也，其使者亦賢，子其慎之。”使者出見廉稽，曰：“冠則得以俗見。不冠不得見。”廉稽曰：“夫越亦周室之列封也，不得處於大國，而處江海之陂，與魭鱣魚鱉為伍，文身翦髪而後處焉。今來至上國，必曰冠得俗見，不冠不得見，如此，則上國使適越，亦將劓墨文身翦髪而後得以俗見，可乎？”荊王聞之，披衣出謝。孔子曰：“使於四方，不辱君命，可謂士矣。”

King Goujian of Yue sent Lian Ji to present people to the King of Jing. The King of Jing's envoy said: "Yue is a barbarian state. Allow me to deceive their envoy." The King of Jing said: "The King of Yue is a worthy man and his envoy is also worthy; you had better be careful." The envoy went out to see Lian Ji and said: "If you wear a cap, you may be received according to custom. Without a cap you may not be received." Lian Ji said: "Yue was also enfeoffed by the house of Zhou, but could not be placed in a great state, so it lives on the banks of the rivers and seas, keeps company with fish, turtles and eels, tattoos its body and cuts its hair, and then lives there. Now we have come to the central states, and you say that if one wears a cap one is received by custom and without a cap one is not received. If so, then if an envoy of the central states went to Yue, he would also have to be nose-cut, tattooed, with his body marked and hair cut, and then be received by custom; would that do?" When the King of Jing heard of it, he came out in his robes and apologized. Confucius said: "One who goes on missions to the four quarters and does not disgrace his ruler's command may be called a scholar."

人之所以好富貴安樂，為人所稱譽者，為身也。惡貧賤危辱，為人所謗毀者，亦為身也。然身何貴也？莫貴於氣。人得氣則生，失氣則死。其氣非金帛珠玉也，不可求於人也。非繒布五穀也，不可糴買而得也。在吾身耳，不可不慎也。《詩》曰：“既明且哲，以保其身。”

The reason people love wealth, rank, safety and joy, and being praised by others is for the sake of the self. The reason they hate poverty, lowliness, danger and disgrace, and being slandered by others is also for the sake of the self. But why is the self precious? Nothing is more precious than qi. When a person gets qi he lives, and when he loses qi he dies. That qi is not gold, silk, pearls or jade, and cannot be asked of others. It is not silk, cloth or the five grains, and cannot be bought with purchased grain. It is only in my own body, and must be treated carefully. The Book of Songs says: "Already bright and already wise, to protect his own person."

吳人伐楚，昭王去國，國有屠羊說從行。昭王反國，賞從者。及說，說辭曰：“君失國，臣所失者屠。君反國，臣亦反其屠。臣之祿既厚，又何賞之？”辭不受命。君強之，說曰：“君失國，非臣之罪，故不伏其誅。”君反國，非臣之功，故不受蔶賞。吳師入郢，臣畏寇避患。君反國，說何事焉？”君曰：“不受則見之。”說對曰：“楚國之法，商人慾見於君者，必有大獻重質，然後得見。今臣智不能存國，節不能死君，勇不能待寇，然見之，非國法也。”遂不受命，入於澗中。昭王謂司馬子期曰：“有人於此，居處甚約，論議甚高，為我求之。願為兄弟，請為三公。”司馬子期舍車徒求之，五日五夜，見之，謂曰：“國危不救，非仁也。君命不從，非忠也。惡富貴於上，甘貧苦於下，，意者過也。今君願為兄弟，請為三公，不聽君，何也？”說曰：“三公之位，我知其貴於刀俎之肆矣。萬鍾之祿，我知其富於屠羊之利矣。今見爵祿之利，而忘辭受之禮，非所聞也。”遂辭三公之位，而反乎屠羊肆。君子聞之曰：“甚矣哉！屠羊子之為也。約己持窮而處人之國矣。”說曰：“何謂窮？吾讓之以禮而終其國也。”曰：“在深淵之中而不援彼之危，見昭王德衰於吳，而懷寶絕跡，以病其國，欲獨全己者也。是厚於己而薄於君，狷乎非救世者也。”“何如則可謂救世矣？”曰：“若申伯仲山甫，可謂救世矣。昔者周德大衰，道廢於厲，申伯仲山甫輔相宣王，撥亂世反之正，天下略振，宗廟復興。申伯仲山甫乃並順天下，匡救邪失，喻德教，舉遺士，海內翕然向風。故百姓勃然詠宣王之德。《詩》曰：‘周邦鹹喜，戎有良翰’，又曰：‘邦國若否，仲山甫明之。夙夜匪懈，以事一人。’如是可謂救世矣。”

When the men of Wu attacked Chu, King Zhao left the state, and in the state there was Yue Yang Shuo who followed him in his flight. When King Zhao returned to the state, he rewarded those who had followed him. When it came to Shuo, Shuo declined: "When my lord lost the state, what I lost was my butchering. When my lord returned to the state, I too returned to my butchering. My salary is already generous; what further reward?" He declined and did not accept the order. The ruler pressed him, and Shuo said: "My lord's losing the state was not my crime, so I did not suffer punishment for it. My lord's returning to the state was not my merit, so I do not accept reward. When the army of Wu entered Ying, I feared the bandits and avoided trouble. When my lord returned to the state, what is there for me to say?" The ruler said: "If he will not accept, then receive him." Shuo answered: "By the law of Chu, a merchant who wishes to see the ruler must have a great offering and heavy pledge, and then may see him. Now my wisdom could not preserve the state, my integrity could not die for my ruler, my courage could not face the bandits, yet to be received would not be the law of the state." So he did not accept the order and went into a mountain gorge. King Zhao said to the Minister of War Ziqi: "There is a man here whose way of living is very frugal and whose arguments are very high; seek him out for me. I wish to be brothers with him and ask him to be one of the Three Ducal Ministers." The Minister of War Ziqi left his carriage and followers and went to seek him, and for five days and nights, then saw him and said: "Not to save the state in danger is not humaneness. Not to follow the ruler's command is not loyalty. To hate wealth and rank above and be content with poverty and bitterness below is perhaps a fault. Now the ruler wishes to be brothers with you and asks you to be one of the Three Ducal Ministers; why not obey the ruler?" Shuo said: "I know that the position of the Three Ducal Ministers is more honored than the butcher's block and knife shop. I know that the salary of ten thousand zhong is richer than the profit of butchering sheep. Now to see the profit of rank and salary and forget the rite of declining and accepting is not something I have heard of." So he declined the position of one of the Three Ducal Ministers and went back to his sheep butchering shop. When a gentleman heard of it, he said: "Too extreme! What Master Butcher of Sheep did. He restrained himself and kept to poverty while living in a state of people." Shuo said: "What is called poverty? I used yielding according to ritual and thereby ended up with that state." Someone said: "You were in the deep abyss and did not rescue it from danger; you saw King Zhao's virtue harmed by the decline from Wu, and cherished treasure and cut off all traces, thereby making that state suffer, wishing to preserve yourself alone. This is being generous to oneself and mean to one's ruler, being aloof and not saving the world." "How can one be called saving the world?" He said: "Like Shen Bo and Zhong Shanfu, who can be called saving the world. In the past, when Zhou's virtue greatly declined and the Way was abandoned in the time of King Li, Shen Bo and Zhong Shanfu assisted King Xuan, set the disordered age right, and the world slightly revived and the ancestral temples were restored. Shen Bo and Zhong Shanfu then together followed the world, corrected wrongs and failings, made virtue and teaching known, promoted neglected scholars, and all within the seas turned together toward their influence. So the common people burst out singing of the virtue of King Xuan. The Book of Songs says: 'The states of Zhou are all delighted, and the Rong have fine support,' and also: 'Whether the states are good or bad, Zhong Shanfu makes it clear. From morning to night he is not idle, in order to serve the One Man.' Thus one can be called saving the world."

齊崔杼弒莊公。荊蒯芮使晉而反，其僕曰：“崔杼弒莊公，子將奚如？”荊蒯芮曰：“驅之。將入死而報君。”其僕曰：“君之無道也，四鄰諸侯莫不聞也。以夫子而死之，不亦難乎？”荊蒯芮曰：“善哉而言也。早言我，我能諫。諫而不用，我能去。今既不諫，又不去。吾聞之，食其食，死事其。吾既食亂君之食，又安得治君而死之？”遂驅車而入死。其僕曰：“人有亂君，猶必死之。我有治長，可無死乎？”乃結轡自刎於車上。君子聞之，曰：“荊蒯芮可謂守節死義矣。僕伕則無為死也，猶飲食而遇毒也。”《詩》曰：“夙夜匪懈，以事一人。”荊先生之謂也。《易》曰：“不恆其德，或靜電屏蔽之羞。”僕之謂也。

Cui Zhu of Qi assassinated Duke Zhuang. Jing Kuairui was returning from a mission to Jin, and his servant said: "Cui Zhu has assassinated Duke Zhuang; what will you do?" Jing Kuairui said: "Drive on. I will go in and die to repay my ruler." The servant said: "The ruler's lack of the Way is known to all lords on the four borders. For you to die for him, is that not hard?" Jing Kuairui said: "Good, what you say. Had you told me earlier, I could have remonstrated. If remonstrance had not been used, I could have left. Now I neither remonstrated nor left. I have heard that one who eats a man's food dies for his affairs. I have already eaten the food of a disordered ruler, how could I get a well-governing ruler and die for him?" So he drove in and died. The servant said: "A man with a disordered ruler still dies for him. I have a well-governing superior; can I not die for him?" So he tied the reins to the carriage and cut his own throat. When gentlemen heard of it, they said: "Jing Kuairui can be called one who kept his integrity and died for righteousness. The servant had no principle to die for him, and was like one who eats and drinks and meets poison." The Book of Songs says: "From morning to night he is not idle, in order to serve the One Man." This speaks of Master Jing. The Book of Changes says: "He who does not hold constantly to his virtue may receive shame." This speaks of the servant.

遜而直，上也。切次之。謗諫為下。懦為死。《詩》曰：“柔亦不茹，剛亦不吐。”

To be modest and yielding yet straight is the highest. To be blunt and direct is next. To slander and remonstrate is the lowest. To be timid and weak is death. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out."

宋萬與莊公戰，獲乎莊公。莊公散舍諸宮中，數月，然後歸之，反為大夫於宋。宋萬與閔公博，婦人皆側。萬曰：“甚矣，魯侯之淑，魯侯之美也！天下諸侯宜為君者，惟魯侯耳。”閔公矜此婦人，妬其言，顧曰：“爾虜，焉知魯侯之美惡乎？”宋萬怒，博閔公絕脰。仇牧聞君弒，趨而至，遇之於門，手劍而叱之。萬臂摋仇牧，碎其首，齒著乎門闔。仇牧可謂不畏強禦矣。《詩》曰：“惟仲山甫，柔亦不茹，剛亦不吐。”

Song Wan fought Duke Zhuang and was captured by Duke Zhuang. Duke Zhuang kept him in the palace for several months, then let him go back, and he returned to Song to be a grandee. Song Wan was playing a board game with Duke Min, with women all around. Wan said: "How excellent, the goodness of the Marquis of Lu, how fine the Marquis of Lu! Of all the lords of the world fit to be a ruler, only the Marquis of Lu." Duke Min boasted to these women and, jealous of his words, turned and said: "You, a captive, how would you know the good or bad of the Marquis of Lu?" Song Wan was angry, struck Duke Min in the game and broke his neck. Chou Mu heard that the ruler had been killed and came running, met him at the gate, and rebuked him, sword in hand. Wan struck Chou Mu with his arm and smashed his head, so that his teeth stuck in the door leaf. Chou Mu can be called one who did not fear the strong and mighty. The Book of Songs says: "Only Zhong Shanfu, the soft he does not swallow, the hard he does not spit out."

可於君，不可於父，孝子弗為也。可於父，不可於君，君子亦弗為也。故君不可奪，親亦不可奪也。《詩》曰：“愷悌君子，四方為則。”

What is permissible toward a ruler but not toward a father, the filial son does not do. What is permissible toward a father but not toward a ruler, the gentleman also does not do. So a ruler cannot be overridden, and neither can one's parents. The Book of Songs says: "The joyful and easy gentleman is a model for the four quarters."

黃帝既位，施惠承天，一道修德，惟仁是行，宇內和平，未見鳳凰，惟思其象。夙寢晨興，乃召天老而問之曰：“鳳象何如？”天老對曰：“夫鳳之象，鴻前而麟後，蛇頸而魚尾，龍文而龜身，燕頷而雞啄，戴德負仁，抱中挾義。小音金，大音鼓。延頸奮翼，五彩備明。舉動八風，氣應時雨。食有質，飲有儀。往即文始，來既嘉成。惟鳯為能通天祉，應地靈，律五音，覽九德。天下有道，得鳯象之一，則鳯過。得鳯象之二，四鳯翔之。得鳯象之三，則鳯集之。得鳯象之四，則鳯春秋下之。得鳯祝願之五，則鳯沒身居之。”黃帝曰：“於戲，允哉！朕何敢與焉！”戴黃冕，致齋於中宮。鳯乃蔽日而至。黃帝降於東階，西面，再拜稽首曰：“皇天降祉，敢不承命！”鳯乃止帝東園，集帝梧桐，食帝竹實，沒身不去。《詩》曰：“鳳凰于飛，翽翽其羽，亦集爰止。”

When the Yellow Emperor took the throne, he bestowed kindness in accordance with Heaven, devoted himself to the Way and cultivated virtue, and practiced only humaneness; all within the cosmos was at peace, but he had not yet seen the phoenix and only thought of its form. He retired early and rose at dawn, then summoned Tian Lao and asked: "What is the form of the phoenix like?" Tian Lao answered: "The form of the phoenix has the wild goose in front and the qilin behind, the neck of a snake and the tail of a fish, the markings of a dragon and the body of a tortoise, the jaw of a swallow and the beak of a rooster, bearing virtue on its head and humaneness on its back, and carrying righteousness in its embrace. Its small notes are like gold and its great notes like a drum. It stretches its neck and spreads its wings, with the five colors complete and bright. Its movement stirs the eight winds, and its qi answers the seasonal rain. In eating it has measure, in drinking it has form. When it goes it begins with pattern, and when it comes it completes with excellence. Only the phoenix can penetrate Heaven's blessings, answer Earth's spirits, regulate the five tones and view the nine virtues. When the world has the Way and one gets the first of the phoenix's signs, the phoenix will pass by. With the second sign, the phoenix will fly about. With the third sign, the phoenix will gather. With the fourth sign, the phoenix will come down in spring and autumn. With the fifth sign, the phoenix will dwell for life." The Yellow Emperor said: "Ah, truly! How would I dare to take part!" He put on the yellow crown and fasted in the central palace. The phoenix then came, blotting out the sun. The Yellow Emperor came down the eastern steps, faced west, bowed twice and kowtowed, saying: "August Heaven has sent down blessings; dare I not accept the mandate!" The phoenix then perched in the emperor's eastern garden, gathered in the emperor's parasol trees, ate the emperor's bamboo seeds, and did not leave for life. The Book of Songs says: "The phoenix is flying, its feathers rustling, and it also gathers where it perches."

魏文侯有子曰擊，次曰訴，訴少而立之以為嗣。封擊於中山，三年莫往來。其傅趙蒼唐諫曰：“父忘子，不不可忘父。何不遣使乎？”擊曰：“願之，而未有所使也。”蒼唐曰：“臣請使。”擊曰：“諾。”於是乃問君之所好與所嗜。曰：“君北犬，嗜晨鴈。”遂求北犬晨鴈齎行。蒼唐至，曰：“北蕃中山之君，有北犬晨鴈，使蒼唐再拜獻之。”文侯曰：“嘻！擊知吾好北犬，嗜晨鴈也。”則見使者。文侯曰：“擊無恙乎？”蒼唐唯唯而不對。三問而三不對。文侯曰：“不對何也？”蒼唐曰：“臣聞諸侯不名君。既已賜弊邑，使得小國侯，君問以名，不敢對也。”文侯曰：“中山之君無恙乎？”蒼唐曰：“今者臣之來，拜送於郊。”文侯曰：“中山之君長短若何矣？”蒼唐曰：“問諸侯，比諸侯。諸侯之朝，則側者皆人臣，無所比之。然則所賜衣裘幾能勝之矣。”文侯曰：“中山之君亦何好乎？”對曰：“好《詩》。”文侯曰：“於《詩》何好？”曰：“好《黍離》與《晨風》。”文侯曰：“《黍離》何哉？”對曰：“彼黍離離，彼稷之苗。行邁靡靡，中心搖搖。知我者謂我心憂，不知我者謂我何求。悠悠蒼天，此何人哉！”文侯曰：“怨乎？”曰：“非敢怨也，時思也。”文侯曰：“《晨風》謂何？”對曰：“‘鷸彼晨風，鬰彼北林。未見君子，憂心欽欽。如何如何，忘我實多。’此自以忘我者也。”於是文侯大悅，曰：“欲知其子親其母，欲知其人視其友，欲知其君視其所使。中山君不賢惡能得賢？”遂廢太子訴，召中山君以為嗣。《詩》曰：“鳳凰于飛，翽翽其羽，亦集爰止。藹藹王多吉士，惟君子使，媚於天子。”君子曰：“夫使非直敝車罷馬而已，亦將喻誠信，通氣志，明好惡，然後可使也。”

Marquis Wen of Wei had a son named Ji, and next a son named Su; Su was young but he made him his heir. He enfeoffed Ji at Zhongshan, and for three years there was no contact. His tutor Zhao Cangtang remonstrated: "A father may forget his son, but a son must not forget his father. Why not send an envoy?" Ji said: "I would like to, but there is no one yet to send." Cangtang said: "Allow me to go." Ji said: "Good." He then asked what the ruler loved and what he craved. He said: "My lord loves northern dogs and craves morning geese." So he sought northern dogs and morning geese and took them with him. Cangtang arrived and said: "The lord of Zhongshan in the northern lands has northern dogs and morning geese, and sends Cangtang to present them with two bows." Marquis Wen said: "Ha! Ji knows that I love northern dogs and crave morning geese." He received the envoy. Marquis Wen said: "Is Ji without illness?" Cangtang only assented and did not answer. Asked three times, he did not answer three times. Marquis Wen said: "Why do you not answer?" Cangtang said: "I have heard that a lord does not call his ruler by name. Since you bestowed upon our humble city the status of a small marquis, you ask using his name, and I dare not answer." Marquis Wen said: "Is the lord of Zhongshan without illness?" Cangtang said: "When I came just now, he bowed to see me off in the outskirts." Marquis Wen said: "How tall is the lord of Zhongshan?" Cangtang said: "If you ask about lords, compare him with lords. At a lord's court, those at his side are all ministers, with none to compare. Then the clothes and fur robes you gave would probably just fit." Marquis Wen said: "What does the lord of Zhongshan also like?" He answered: "He likes the Book of Songs." Marquis Wen said: "What does he like in the Songs?" He said: "He likes Millet Ripe and Morning Wind." Marquis Wen said: "What is Millet Ripe?" He answered: "That millet is thick, and the sprouts of the sorghum. I walk slowly, my heart wavering within. Those who know me say my heart is worried; those who do not know me ask what I seek. Distant blue Heaven, who is this man!" Marquis Wen said: "Is he resentful?" He said: "He dares not resent; he thinks of you all the time." Marquis Wen said: "What does Morning Wind say?" He answered: "'The swift-flying morning wind, the lush northern forest. I have not seen my lord, and my worried heart is anxious. What can be done, what can be done, he has forgotten me indeed.' He thinks that you have forgotten him." So Marquis Wen was extremely pleased and said: "If you want to know how a son regards his mother, how a person regards his friends, how a ruler regards the one he sends, then without a worthy lord of Zhongshan how could one get a worthy envoy?" So he deposed the Crown Prince Su and summoned the lord of Zhongshan to be heir. The Book of Songs says: "The phoenix is flying, its feathers rustling, and it also gathers where it perches. Many are the fine gentlemen of the king, and only the gentleman is employed, winning favor from the Son of Heaven." The gentleman said: "Going on a mission is not only a matter of wrecked carriages and tired horses; one must also make clear good faith, communicate qi and aims, and show likes and dislikes, and only then can one be sent."

子賤治單父，其民附。孔子曰：“告丘之所以治之者。”對曰：“不齊時發倉廩，振困窮，補不足。”孔子曰：“是小人附耳，未也。”對曰：“賞有能，招賢才，退不肖。”孔子曰：“是士附耳，未也。”對曰：“所父事者三人，所兄事者五人，所友者十有二人，所師者一人。”孔子曰：“所父事者三人，足以教孝矣。所兄事者五人，足以教弟矣。所友者十有二人，足以祛壅蔽矣。所師者一人，足以慮無失策，舉無敗功矣。昔者堯舜清微其身，以聽觀天下，務來賢人。夫舉賢者，百福之宗也，而神明之主也。惜乎不齊之所為者小也。為之大功，乃與堯舜參矣。”《詩》曰：“愷悌君子，民之父母。”子賤其似之矣。

Zijian governed Shanfu and its people were attached to him. Confucius said: "Tell me how you govern." He answered: "I, Buqi, open the granaries from time to time, relieve the poor and make up for what is lacking." Confucius said: "This only makes petty people attached to you; it is not yet enough." He answered: "I reward the able, recruit talents, and dismiss the unworthy." Confucius said: "This only makes scholars attached to you; it is not yet enough." He answered: "There are three I serve as I would a father, five I serve as I would an elder brother, twelve I treat as friends, and one as my teacher." Confucius said: "Three served as a father are enough to teach filial piety. Five served as an elder brother are enough to teach fraternal respect. Twelve as friends are enough to clear away blockage. One as a teacher is enough that thinking is without misstep and actions are without failure. In the past Yao and Shun made themselves clear and subtle in order to listen and observe the world, and sought above all to bring in worthy men. Promoting the worthy is the source of a hundred blessings and the master of the spirits. It is a pity that what Buqi does is small. If he did great deeds, he would stand alongside Yao and Shun." The Book of Songs says: "The joyful and easy gentleman is the parent of the people." Zijian was probably like this.

度地圖居以立國，崇摁溥利以懷眾，明好惡以正法度，學校庠序以立教，事老養孤以化民，升賢賞功以觀善，懲奸絀失以醜惡，講御習射以防患，禁奸止邪以除害，接賢連友以廣智，宗親族附以益強。《詩》曰：“愷悌君子。”

Measure the land and plan dwellings to found a state; esteem kindness and wide benefit to cherish the multitude; make likes and dislikes clear to correct standards; set up schools and village academies to establish teaching; serve the old and support orphans to transform the people; promote the worthy and reward merit to observe goodness; punish the treacherous and demote the failures to shame the bad; practice driving and archery to guard against trouble; forbid treachery and stop wickedness to remove harm; befriend the worthy and link with friends to broaden wisdom; and keep clan and kin close to add strength. The Book of Songs says: "The joyful and easy gentleman."

齊景公使使於楚，楚王與之上九重之臺，顧使者曰：“齊亦有臺若此者乎？”使者曰：“吾君有治位之堂，土階三等，茅茨不翦，採掾不斵，猶以謂為之者勞，居之者泰。吾君惡有臺若此者乎？”於是楚王蓋悒如也。使者不可謂不辱君命，其能專對矣。

Duke Jing of Qi sent an envoy to Chu, and the King of Chu took him up a nine-story terrace, and turning to the envoy said: "Does Qi also have a terrace like this?" The envoy said: "My lord has a hall for governing at his seat, with earthen steps of three levels, with thatch not trimmed and oak rafters not hewn, and still thinks it exhausts the builders and that those who live there are too comfortable. How could my lord have a terrace like this?" So the King of Chu was probably downcast. The envoy can be said not to have disgraced his ruler's command; he was able to answer independently.

傳曰：予小子使爾繼邵公之後。受命者必以其祖命之。孔子為魯司寇，命之曰：“宋公子弗甫何孫，魯孔丘，命爾為司寇。”孔子曰：“弗甫敦及厥闢將不堪。”公曰：“不妄。”傳曰：諸侯之有德，天子錫之。一錫車馬，再錫衣服，三錫虎賁，四錫樂器，五錫納陛，六錫朱戶，七錫弓矢，八錫鈇鉞，九錫秬鬯，謂之“九錫”也。《詩》曰：“釐爾圭瓚，秬鬯一卣。”

The records say: "I, the young one, have you succeed the line of Duke Shao." Whoever receives an appointment is certainly appointed by reference to his ancestor. When Confucius was Minister of Crime in Lu, he was appointed with the words: "Confucius of Lu, grandson of Fufu He, a son of the Duke of Song, I appoint you Minister of Crime." Confucius said: "Fufu Dun and his ruler will not be able to bear it." The duke said: "It is not false." The records say: when a lord has virtue, the Son of Heaven grants him gifts. First gift, a carriage and horses; second, clothing; third, tiger-guards; fourth, musical instruments; fifth, the entrance steps; sixth, vermilion doors; seventh, bow and arrows; eighth, axes; ninth, black-millet wine; these are called the Nine Bestowals. The Book of Songs says: "I grant you a jade ladle and a jar of black-millet wine."

齊景公謂子貢曰：“先生何師？”對曰：“魯仲尼。”曰：“仲尼賢乎？”曰：“聖人也，豈直賢哉！”景公嘻然而笑曰：“其聖何如？”子貢曰：“不知也。”景公悖然作色。曰：“始言聖人，今言不知，何也？”子貢曰：“臣終身戴天，不知天之高也。終身踐地，不知地之厚也。若臣之事仲尼，譬猶渴操壺杓，就江海而飲之，腹滿而去，又安知江海之深乎？”景公曰：“先生之譽，得無太甚乎？”子貢曰：“臣賜何敢甚言，尚慮不及耳。臣譽仲尼，譬猶兩手捧土而附泰山，其無益亦明矣。使臣不譽仲尼，譬猶兩手杷泰山，無損亦明矣。”景公曰：“善！豈其然？善！豈其然？”《詩》曰：“民民翼翼，不測不克。”

Duke Jing of Qi said to Zigong, "Whom do you take as your teacher?" He answered, "Zhongni of Lu." The duke said, "Is Zhongni worthy?" He said, "He is a sage; how could he be merely worthy!" Duke Jing laughed and said, "How is he a sage?" Zigong said, "I do not know." Duke Jing suddenly changed color and said, "First you say he is a sage, and now you say you do not know. Why?" Zigong said, "All my life I have borne Heaven on my head and do not know how high Heaven is. All my life I have trodden on the earth and do not know how thick the earth is. My serving Zhongni is like a thirsty man taking a jug and ladle to the river or sea to drink; he leaves when his belly is full, and how would he know how deep the river or sea is?" Duke Jing said, "Surely your praise is not too extravagant?" Zigong said, "How would I, Ci, dare to speak extravagantly? I only worry that I cannot do him justice. My praising Zhongni is like heaping soil on Mount Tai with both hands: that it adds nothing is plain. If I did not praise Zhongni, it would be like clawing at Mount Tai with both hands: that it takes away nothing is plain." Duke Jing said, "Good! Can it really be so? Good! Can it really be so?" The Book of Songs says: "Diligent and careful, not to be fathomed, not to be surpassed."

一谷不升謂之兼（左加食），三谷不升謂之饉，四谷不升謂之荒，五穀不升謂之大侵。大侵之禮，君食不兼味，臺榭不飾，道路不除，百官補而不制，鬼神禱而不祠，此大侵之禮也。《詩》曰：“我居御卒荒。”此之謂也。

When one kind of grain does not ripen, it is called a shortfall (qian). When three kinds of grain do not ripen, it is called a famine (jin). When four kinds do not ripen, it is called a dearth (huang). When five kinds do not ripen, it is called a great scarcity (da qin). The rites for a great scarcity: the ruler does not have more than one flavor at his meals, towers and pavilions are not decorated, roads are not cleared, officials fill vacancies but do not make new appointments, ghosts and spirits are prayed to but sacrifices are not offered. These are the rites for a great scarcity. The Book of Songs says: "I dwell in what is finally desolate." This is what it means.

古者天子為諸侯受封，謂之采地。百里諸侯以三十里，七十里諸侯以二十里，五十里諸侯以十五里。其采地不絀，使子孫賢者守其地，世世以祠其始受封之君。《書》曰：“茲予大享於先王，爾祖其從與享之。”

In ancient times, when the Son of Heaven enfeoffed a lord, the land set aside for ritual upkeep was called a caidi. A lord of a hundred li used thirty li, a lord of seventy li used twenty li, and a lord of fifty li used fifteen li. This land was not reduced, so that a worthy descendant could guard that land and, generation after generation, come to sacrifice to the lord who first received the fief. The Book of Documents says: "Now I hold the great sacrifice to the former kings, and your ancestors join in the feast."

梁山崩，晉君召大夫伯宗。道逢輦者，以其輦服其道。伯宗使其右下，欲鞭之。輦者曰：“君趨道豈不遠矣，不如捷而行。”伯宗喜，問其居。曰：“絳人也。”伯宗曰：“子亦有聞乎？”曰：“梁山崩，壅河，顧三日不流，是以召子。”伯宗曰：“如之何？”曰：“天有山，天崩之。天有河，天壅之。伯宗將如之何？”伯宗私問之。曰：“君其率群臣素服而哭之，既而祠焉，河斯流矣。”伯宗問其姓名，弗告。伯宗到，君問伯宗。以其言對。於是君素服率群臣而只有之，既而祠焉，河斯流矣。君問伯宗何以知之，伯宗不言受輦者，詐以自知。孔子聞之曰：“伯宗其無後。攘人之善。”《詩》曰：“天降喪亂，滅我立王。”又曰：“畏天之威，於時保之。”

Mount Liang collapsed, and the lord of Jin summoned the grandee Bo Zong. On the road he met a man pushing a cart, who blocked the road with his cart. Bo Zong had the man on his right get down and wished to whip him. The cart pusher said, "Is your lord's journey not far? You had better take a shortcut." Bo Zong was pleased and asked where he lived. He said, "I am a man of Jiang." Bo Zong said, "Have you heard anything?" He said, "Mount Liang collapsed and blocked the river, which has not flowed for about three days, and that is why you were summoned." Bo Zong said, "What should be done?" He said, "Heaven has the mountain, and Heaven made it collapse. Heaven has the river, and Heaven made it blocked. What can Bo Zong do?" Bo Zong asked in private. He said, "Your lord should lead the ministers in plain mourning dress and weep, and afterward make a sacrifice, and the river will flow." Bo Zong asked his name, but he did not tell. When Bo Zong arrived, the lord asked him. He answered with the man's words. So the lord put on plain mourning dress and led the ministers to weep, and afterward made a sacrifice, and the river flowed. The lord asked Bo Zong how he knew this, and Bo Zong did not say it had come from the cart pusher but falsely claimed that he knew it himself. When Confucius heard of it, he said, "Bo Zong will probably have no descendants. He took another man's goodness for himself." The Book of Songs says: "Heaven sends down death and disorder and destroys the king I established." It also says: "Fear the awe of Heaven, and so preserve it."

晉平公使範昭觀齊國之政。景公錫之宴。晏子在前，範昭趨曰：“願君之倅樽以為壽。”景公顧左右曰：“酌寡人樽獻之客。”範昭已飲，晏子曰：“徹去樽。”範昭不說，起舞，顧太師曰：“子為我奏成周之樂，吾為子舞之。”太師對曰：“盲臣不習。”範昭起出門。景公謂晏子曰：“夫晉，天下大國也，使範昭來觀齊國之政，今子怒大國之使者，將奈何？”晏子曰：“範昭之為人也，非陋而不知禮也，是欲試吾君臣，嬰故不從。”於是景公召太師而問之曰：“範昭使子奏成周之樂，何故不調？”對如晏子。於是範昭歸報平公曰：”齊未可並也。吾試其君，晏子知之。吾犯其樂，太師知之。”孔子聞之曰：“善乎晏子，不出俎豆之間，折沖千里之外。”《詩》曰：“實右序有周，薄言振之，莫不震疊。”

Duke Ping of Jin sent Fan Zhao to observe the government of Qi. Duke Jing gave him a banquet. Yanzi was present, and Fan Zhao quickly stepped forward and said, "I wish to use the lord's secondary goblet to toast your long life." Duke Jing turned to his attendants and said, "Fill my goblet and present it to the guest." After Fan Zhao had drunk, Yanzi said, "Remove the goblet." Fan Zhao was displeased, rose and danced, and turning to the Grand Music Master said, "Will you play the music of Chengzhou for me, and I will dance for you." The Grand Music Master answered, "This blind servant is not familiar with it." Fan Zhao rose and left. Duke Jing said to Yanzi, "Jin is the greatest state under Heaven. It sent Fan Zhao to observe the government of Qi. Now you have angered an envoy of the great state; what will we do?" Yanzi said, "Fan Zhao is not crude or ignorant of ritual; he wished to test my lord and his ministers, which is why I did not go along." Duke Jing then summoned the Grand Music Master and asked, "Fan Zhao asked you to play the music of Chengzhou; why did you not play it?" He answered as Yanzi had. Fan Zhao went back and reported to Duke Ping, saying, "Qi cannot yet be annexed. I tested its lord, and Yanzi knew it. I offended its music, and the Grand Music Master knew it." When Confucius heard of this, he said, "Excellent, Yanzi: without leaving the space between sacrificial vessels, he turned back an enemy a thousand li away." The Book of Songs says: "Truly it helped the Zhou, and so it rose up, and none did not tremble and submit."

三公者何？曰司馬，司空，司徒也。司馬主天，司空主土，司徒主人。故陰陽不知，四時不節，星辰失度，災變非常，則責司馬。山陵崩竭，川穀不流，五穀不植，草木不茂，則責之司空。君臣不正，人道不和，國多盜賊，下怨其上，則責之司徒。故三公典其職，憂其分，舉其辯，明其德，此三公之任也。《詩》曰：“濟濟多士，文王以寧。”又曰：“明陽有周，式序在位。”

What are the Three Dukes? They are the Minister of War, the Minister of Works, and the Minister of the Masses. The Minister of War is in charge of Heaven, the Minister of Works is in charge of the earth, and the Minister of the Masses is in charge of people. So when yin and yang are not in harmony, the four seasons are not regulated, the stars and planets lose their measure, and disasters and changes are unusual, the Minister of War is blamed. When mountains and hills collapse or dry up, valleys do not flow, the five grains are not planted, and grass and trees do not flourish, the Minister of Works is blamed. When ruler and ministers are not upright, the way of human relations is not harmonious, the state has many bandits, and those below resent those above, the Minister of the Masses is blamed. So the Three Dukes are in charge of their duties, are concerned for their allotted shares, raise up and distinguish, and make virtue shine. This is the Three Dukes' responsibility. The Book of Songs says: "Many in number are the gentlemen, and King Wen was therefore at peace." It also says: "Bright is Zhou, ranking its officers in order."

夫觀君之治也，溫良而和，寬容而愛，刑清而省，喜賞而惡罰。移風崇教，生而不殺，布惠施時空，仁不偏與。不奪民力，役不踰時，百姓得耕，家有收聚，民無凍餒，食無腐敗。士不造無用，雕文不粥於肆。斧斤以時入山林。國無佚士，皆用於世。黎庶歡樂衍盈，方外遠人歸義，重譯執贄，故得風雨不烈。《小雅》曰：“有弇悽悽，興雲祁祁。”以是知太平無飄風景雨明矣。

Observe a ruler's governance: gentle, kind and harmonious, tolerant and loving, with punishments clear and few, delighting in rewards and hating punishments. He changes customs by valuing education, gives life and does not kill, spreads kindness and gives at the right time, and his benevolence is not given with partiality. He does not take away the people's strength and does not conscript them beyond the proper season, so the common people can plow, families have stores, the people are not cold or hungry, and food does not spoil. Gentlemen do not make useless things, and carved ornaments are not sold in the market. Axes and hatchets enter the mountain forests in their season. The state has no neglected gentlemen, and all are used by the age. The common people are happy and full, and distant people from beyond the borders turn toward righteousness, coming through interpreters bearing gifts, so that the wind and rain are not violent. The Lesser Odes says: "There are dark clouds, rising dense and thick." From this one knows that in an age of great peace there are no whirlwinds or storms, which is plain.

昨日何生？今日何成？必念歸厚，必念治生。日慎一日，遠如金城。《詩》曰：“我日斯邁，而月斯徵。夙興夜寐，無忝爾所生。”

What did yesterday bring forth? What does today accomplish? You must think of returning toward generosity, and you must think of managing your livelihood. Be more careful day by day, and your distance will be like a golden city wall. The Book of Songs says: "I advance day by day, and you go far month by month. Rise early and sleep late, and do not disgrace those who bore you."

官怠於有成，病加於小愈，禍生於懈惰，孝衰於妻子。察此四者，慎終如始。《易》曰：“小狐汔濟，濡其尾。”《詩》曰：“靡不有初，鮮克有終。”

Officials grow lazy once they have achieved something, illness worsens once there is slight recovery, disaster arises from slackness, and filial piety weakens because of wife and children. Observe these four, and be as careful at the end as at the beginning. The Book of Changes says: "The little fox nearly crosses and wets its tail." The Book of Songs says: "There is no one without a beginning, but few can carry it through to the end."

孔子燕居，子貢攝齊而前曰：“弟子事夫子有年矣，手竭而智罷，倦於學問，不能進，請一休焉。”孔子曰：“賜也欲焉休乎？”曰：“賜欲休於事君。”孔子曰：“《詩》云：‘夙夜匪懈，以事一人。’為之若此其不易也，若之何其休也！”曰：“賜欲休於事父母。”孔子曰：“《詩》云：‘孝子不匱，永錫爾類。’為之若此其不易也，如之何其休也！”曰：“賜欲休於事兄弟。”孔子曰：“《詩》云：‘妻子好合，如鼓瑟琴。兄弟既翕，和樂且耽。’為之若此其不易也，如之何其休也！”

Confucius was at leisure, and Zigong lifted his robe and stepped forward, saying, "Your disciple has served you for years. My hands are exhausted and my wisdom is weary; I am tired of study and cannot advance. May I rest?" Confucius said, "Where would you like to rest, Ci?" He said, "I would like to rest in serving my ruler." Confucius said, "The Book of Songs says: 'From morning to night, without slackness, to serve the one man.' Doing this is so hard; how can you rest!" He said, "I would like to rest in serving my parents." Confucius said, "The Book of Songs says: 'The filial son never lacks, and forever bestows upon you those like himself.' Doing this is so hard; how can you rest!" He said, "I would like to rest in serving my brothers." Confucius said, "The Book of Songs says: 'Wife and children are in harmony, like playing the zither and lute. Brothers are already united, in harmony and joy.' Doing this is so hard; how can you rest!"

魯哀公問冉有曰：“凡人之質而已，將必學而後為君子乎？”冉有對曰：“臣聞之，雖有良玉，不刻鏤則不成器，雖有美質，不學則不成君子。”曰：“何以知其然也？”夫子路，卞之野人也。子貢，衛之賈人也。皆學問於孔子，遂為天下顯士。諸侯聞之，莫不尊敬。卿大夫聞之，莫不親愛。學之故也。昔吳楚燕代，謀為一舉而欲伐秦。姚賈，監門之子也，為秦往使之，遂絕其謀，止其兵。及其反國，秦王大悅，立為上卿。夫百里奚，齊之乞者也，逐於齊西，無以進，自賣五羊皮，為一軛車。見秦繆公，立為相，遂霸西戎。太公望少為人壻，老而見去，屠牛朝歌，賃於棘津，釣於磻溪，文王舉而用之，對於齊。管仲親射桓公，遂除報讎之心，立以為相，存亡繼絶，九合諸侯，一匡天下。此四子者，皆嘗卑賤窮辱矣，然其名聲馳於後世，豈非學問之所致乎？由此觀之，土必學問，然後成君子。《詩》曰：‘日就月將。’”於是哀公嘻然而笑曰：“寡人雖不敏，請奉先生之教矣。”

Duke Ai of Lu asked Ran You, "If a person's natural qualities are good enough, must he still study before becoming a gentleman?" Ran You answered, "I have heard that even if one has fine jade, without carving and cutting it does not become a vessel, and even if one has fine qualities, without study one does not become a gentleman." The duke said, "How do you know this is so?" Ran You said, "Zilu was a rustic of Bian. Zigong was a merchant of Wei. Both studied under Confucius and became famous gentlemen under Heaven. When the lords heard of them, none failed to respect them. When ministers and high officials heard of them, none failed to feel affection. This is because of study. In former times Wu, Chu, Yan and Dai plotted to attack Qin in one stroke. Yao Jia, the son of a gate guard, went as an envoy for Qin and so cut off that plot and stopped their troops. When he returned to the state, the King of Qin was overjoyed and made him a senior minister. Baili Xi was a beggar of Qi who was driven out by Qi and went west; with no way to be employed, he sold himself for five sheepskins and became a cart driver. He met Duke Mu of Qin, was made chancellor, and made Qin hegemon over the western Rong. Taigong Wang in his youth became a son-in-law in another family, was driven away when old, slaughtered oxen at Zhaoge, hired himself out at Jijin, and fished at Panxi. King Wen raised him and enfeoffed him in Qi. Guan Zhong personally shot at Duke Huan, but Duke Huan set aside his thought of revenge and made him chancellor, and he preserved what had perished and renewed what had been cut off, gathered the lords nine times, and set the world right at one stroke. These four were all once humble and disgraced, yet their names galloped on into later ages; was this not brought about by study? Seen this way, a gentleman must study before he can become a gentleman." The Book of Songs says: "Each day there is something achieved and each month something advanced." Duke Ai then laughed and said, "Though I am not clever, I ask to follow your teaching."

曾子有過，曾晳引杖擊之。仆地，有間乃蘇，起曰：“先生得無病乎？”魯人賢曾子，以告夫子。夫子告門人：“參來勿內也。”曾子自以為無罪，使人謝夫子。夫子曰：“汝不聞昔者舜為人子乎？小棰則待，大杖則逃。索而使之，未嘗不在側，索而殺之，未嘗可得。今汝委身以待暴怒，拱立而去，汝非王者之民邪？殺王者之民，其罪何如？”《詩》曰：“優哉柔哉，亦是戾矣。”又曰：“載色載笑，匪怒伊教。”

Master Zeng committed a fault and Zeng Xi struck him with a staff. He fell to the ground, and after a while came to, rose and said, "Master, you are not ill, are you?" The people of Lu thought Master Zeng was worthy and told the Master. The Master told his disciples, "When Shen comes, do not let him in." Master Zeng, thinking he was blameless, sent someone to apologize to the Master. The Master said, "Have you not heard how Shun in former times was a son? With a small rod he waited, with a big staff he ran. When sought for service, he was never absent from his side; when sought for killing, he could never be found. Now you submit your body to wait for violent rage, standing with folded hands and not leaving. Are you not a subject of a true king? To kill a subject of a true king, what is that crime?" The Book of Songs says: "Leisurely and gentle, they too stop here." It also says: "With a mild face and a smile, not angry but teaching."

齊景公使人為弓，三年乃成。景公引弓而射，不穿一札。景公怒，將殺弓人。弓人之妻往見景公，曰：“蔡人之子，弓弓之妻也。此孔者，太山之南，鳥號之柘，燕牛之角，荊麋之筋，河魚之膠也。四物者，天下之練材也，不宜穿札之少如此。且妾聞公之車，不能獨走，莫耶雖利，不能獨斷，必有以動之。夫射之道，左手若拒石，右手若附枝，掌若握卵，四指如斷短杖，右手發之，左手不知，此蓋射之道。”景公以其言為儀而射之，穿七札。蔡人之夫立出矣。《詩》曰：“好是正直。”

Duke Jing of Qi had a bow made, and it took three years to finish. Duke Jing drew the bow and shot, and it did not pierce even one layer of armor plates. Duke Jing was angry and was going to kill the bowmaker. The bowmaker's wife went to see Duke Jing and said, "The son of a man of Cai is the husband of the bowmaker's wife. This bow was made of mulberry wood from south of Mount Tai, called Niaohao, horn of Yan oxen, sinew of Jing elk, and glue from river fish. These four materials are the finest in the world; they should not pierce so few plates. Moreover I have heard that your lordship's cart cannot move by itself, and even a sharp Moye sword cannot cut by itself; there must be something to set them in motion. The way of archery: the left hand is like pushing against a rock, the right hand is like holding a branch, the palm is like holding an egg, the four fingers are like breaking a short stick, the right hand shoots and the left hand does not know it. This is probably the way of archery." Duke Jing took her words as the model and shot, piercing seven layers of armor plates. The husband, the man of Cai, was released at once. The Book of Songs says: "Love the upright."

齊有罪於景公者。景公大怒，縳置之殿下，召左右肢解之，敢諫者誅。晏子左手持頭，右手磨刀，仰而問曰：“古者明王聖主，其肢解人，不審從何肢始也？”景公離席曰：“縱之！罪在寡人。”《詩》曰：“好是正直。”

In Qi there was a man who had offended Duke Jing. Duke Jing was furious, had him bound and placed below the hall, and summoned his attendants to dismember him, ordering that anyone who dared remonstrate be killed. Yanzi held the man's head in his left hand and sharpened a knife with his right, and raised his head to ask, "In ancient times when enlightened kings and sage rulers dismembered people, I am not clear which limb they began with?" Duke Jing left his seat and said, "Let him go! The fault is mine." The Book of Songs says: "Love the upright."

傳曰：居處齊則色姝，食飮齊則氣珍，言語齊則信聽，思齊則成，志齊則盈。五者齊，斯神居之。《詩》曰：“既和且平，依我聲聲。”

The tradition records: when one's dwelling is orderly, one's expression is good; when eating and drinking are orderly, one's qi is precious; when speech is orderly, one's good faith is heeded; when thought is orderly, it succeeds; when aims are orderly, they are fulfilled. When these five are orderly, the spirit dwells. The Book of Songs says: "Already harmonious and balanced, follow the sound of my chimes."

魏文侯問狐卷子曰：“父賢足恃乎？”對曰：“不足。”“子賢足恃乎？”對曰：“不足。”“兄賢足恃乎？”對曰：“不足。”“弟賢足恃乎？”對曰：“不足。”“臣賢足恃乎？”對曰：“不足。”文侯勃然作色而怒曰：“寡人問此五者於子，一一以為不足者何也？”對曰：“父賢不過堯，而丹朱放。子賢不過舜，而瞽瞍拘。兄賢不過舜，而象放。弟賢不過周公，而管叔誅。臣賢不過湯武，而桀紂伐。望人者不至，恃人者不久。君欲治，從身始。人何可恃乎？”

Marquis Wen of Wei asked Huju Zi, "Is a worthy father enough to rely on?" He answered, "Not enough." "Is a worthy son enough to rely on?" He answered, "Not enough." "Is a worthy elder brother enough to rely on?" He answered, "Not enough." "Is a worthy younger brother enough to rely on?" He answered, "Not enough." "Is a worthy minister enough to rely on?" He answered, "Not enough." Marquis Wen suddenly changed color and said angrily, "I asked you about these five, and you took each one as not enough. Why?" He answered, "No father could be more worthy than Yao, yet Danzhu was banished. No son could be more worthy than Shun, yet Gusou was confined. No elder brother could be more worthy than Shun, yet Xiang was banished. No younger brother could be more worthy than the Duke of Zhou, yet Guanshu was executed. No minister could be more worthy than Tang and Wu, yet Jie and Zhou were attacked. What you hope for in others does not arrive, and what you rely on in others does not last. If you, my lord, wish to bring order, begin with yourself. How can one rely on others?"

湯作《護》，聞其宮聲，使人溫良而寬大。聞其商聲，使人方廉而好義。聞其角聲，使人惻隱而愛仁。聞其徵聲，使人樂養而好施。聞其羽聲，使人恭敬而好禮。《詩》曰：“湯降不遲，聖敬日躋。”

Tang composed the music Hu. Hearing its gong note makes people gentle, kind and generous. Hearing its shang note makes people upright, honest and fond of righteousness. Hearing its jue note makes people compassionate and fond of benevolence. Hearing its zhi note makes people glad to nurture and fond of giving. Hearing its yu note makes people respectful and fond of ritual. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

孔子曰：“《易》先《同人》後《大有》，承之以《謙》，不亦可乎？”故天道虧盈而益謙，地道盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙者，抑事而損者也。持盈之道，抑而損之，此謙德之於行也。順之者吉，逆之者兇。五帝既沒，三王既衰，能行謙德者，其惟周公乎。周公以文王之子，武王之弟，成王之叔父，假天子之尊位七年，所執贄而師見者十人，所還質而友見者十三人，窮巷白屋之士所先見者四十九人，時進善者百人，宮朝者千人，諫臣五人，輔臣五人，拂臣六人，戴干戈以至於封侯，異族九十七人，而同姓之士百人。孔子曰：“猶以為周公為天下黨，則以同族為眾，而異族為寡也。”故德行寬容而守之以恭者榮，土地廣大而守之以儉者安，位尊祿重而守之以卑者貴，人眾兵強而守之以畏者勝，聰明睿智而守之以愚者哲，博聞強記而守之以淺者不隘。此六者皆謙德也。《易》曰：“謙亨君子有終吉。”能以此終吉者，君子之道也。貴為天子，富有四海，而德不謙，以亡其身，桀紂是也，而況眾庶乎？夫《易》有一道焉，大足以治天下，中足以安安家國，近足以守其身者，其惟謙德乎。《詩》曰：“湯降不遲，聖敬日躋。”

Confucius said, "In the Book of Changes, 'Fellowship with Men' comes first and then 'Great Possession,' followed by 'Modesty'; is that not also acceptable?" So the Way of Heaven diminishes the full and adds to the modest, the way of Earth fills and flows toward the modest, ghosts and spirits harm the full and bless the modest, and the human way hates the full and loves the modest. Modesty is restraining things and reducing them. Holding to the way of fullness yet restraining and reducing it is what modest virtue means for conduct. Following it is auspicious and going against it is ominous. The Five Emperors have already passed from the world and the Three Kings have already declined; probably only the Duke of Zhou could practice modest virtue. The Duke of Zhou, as son of King Wen, younger brother of King Wu and uncle of King Cheng, held the Son of Heaven's honored position for seven years. Ten men came to see him with gifts, treating him as teacher, thirteen came to see him with the courtesy of friends, and forty-nine gentlemen from poor lanes and thatched huts were received first. At that time a hundred offered good words, a thousand in the court, five remonstrating ministers, five assisting ministers, and six correcting ministers. Those who bore shields and halberds and rose to be enfeoffed as marquises numbered ninety-seven of other clans and a hundred gentlemen of the same surname. Confucius said, "Some even thought that the Duke of Zhou formed a faction for the world, taking his own clan as the many and other clans as the few." Therefore: virtue that is generous and guarded with respect is glorious; land that is broad and guarded with frugality is secure; rank that is high and salary that is heavy, guarded with humility, are honored; people many and troops strong, guarded with caution, are victorious; keen intelligence and wisdom guarded with simplicity are bright; wide learning and strong memory guarded with shallowness are not narrow. These six are all modest virtue. The Book of Changes says: "Modesty brings success; the gentleman has a good end and good fortune." To be able to find good fortune in the end by this is the Way of the gentleman. One who is honored as Son of Heaven and owns the four seas yet is not modest in virtue destroys himself, as Jie and Zhou did; how much more the common people? The Book of Changes has one way that is great enough to govern the world, middling enough to secure the household and state, and near enough to keep oneself safe, and that is probably only modest virtue. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

昔者由子方出，見老馬於道，喟然有志焉，以問於御者曰：“此何馬也？”御曰：“故公家畜也，罷而不為用，故出放之也。”由子方曰：“少盡其力，而老棄其身，仁者不為也。”東帛而贖之。窮士聞之，知所歸心矣。《詩》曰：“湯降不遲，聖敬日躋。”

In former times Tian Zifang went out and on the road saw an old horse. He felt moved and asked the driver, "What horse is this?" The driver said, "It was originally livestock of the public stables, but it was worn out and no longer used, so it was released." Tian Zifang said, "To use up its strength in youth and cast away its body in old age is what a benevolent man would not do." He redeemed it with bundles of silk. When poor gentlemen heard of it, they knew where to turn their hearts. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

齊莊公出獵，有螳舉足將搏其輪，問其御曰：“此何蟲也？”御曰：“此是螳蜋也。其為蟲，知進不知退，不量力而輕就敵。”莊公曰：“此為人必為天下勇士矣。”於是回車避之，而勇士歸之。《詩》曰：“湯降不遲，聖敬日躋。”

Duke Zhuang of Qi went out hunting, and there was a mantis raising its legs as if to strike the wheel of his carriage. He asked the driver, "What insect is this?" The driver said, "This is a mantis. As an insect, it knows how to advance but not how to retreat, and it lightly takes on an enemy without measuring its strength." Duke Zhuang said, "If this were a man, he would surely be the bravest warrior under Heaven." He turned the carriage around to avoid it, and brave warriors turned to him. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

魏文侯問李克曰：“人有惡乎？”李克曰：“有。夫貴者則賤者惡之，富者則貧者惡之，智者則愚者惡之。”文侯曰：“善。行此三者，使人勿惡，亦可乎？”李克曰：“可。臣聞貴而下賤，則眾弗惡也。富而分貧，則窮士弗惡也，智而教愚，則童蒙者弗惡也。”文侯曰：“善哉言乎！堯舜其猶病諸。寡人雖不敏，請守斯語矣。”詩曰：“不遑啟處。”

Marquis Wen of Wei asked Li Ke, "Are there people who are hated?" Li Ke said, "There are. The honored are hated by the lowly, the rich are hated by the poor, and the wise are hated by the foolish." Marquis Wen said, "Good. If one practiced these three so that people do not hate him, would that be possible?" Li Ke said, "It is. I have heard that if the honored are humble toward the lowly, the multitude will not hate them. If the rich share with the poor, poor gentlemen will not hate them. If the wise teach the foolish, the ignorant will not hate them." Marquis Wen said, "Good words! Even Yao and Shun feared this. Though I am not clever, I ask to keep to these words." The Book of Songs says: "No leisure to dwell in peace."

有鳥於此，架巢於葭葦之顛，天喟然而風，則葭折而巢壞，何也？其所託者弱也。稷蜂不攻，而社鼠不燻，非以稷蜂社鼠之神，其所託者善也。故聖人求賢者以自輔，夫吞舟之魚大矣，蕩而失水，則為螻蟻所制，失其輔也。故《詩》曰：“不明爾德，爾德不明，以無陪無側。”

Here is a bird that builds its nest on the tip of a reed. When Heaven sighs and the wind rises, the reed snaps and the nest is ruined. Why? What it relied on was weak. The millet bee is not attacked and the altar rat is not smoked out, not because the millet bee or altar rat is divine, but because what they rely on is good. So the sage seeks worthy men to assist him. A fish big enough to swallow a boat, if it shakes about and loses the water, is controlled by mole crickets and ants, because it has lost its support. So the Book of Songs says: "You do not make your virtue clear; since your virtue is not clear, there are therefore no companions and none at your side."

孟子少時誦，其母方織。孟子輟然中止，乃復進。其母知其諠也，呼而問之曰：“何為中止？”對曰：“有所失復得。”其母引刀裂其織，以此誡之。自是之後，孟子不復諠矣。孟子少時，東家殺豚。孟子問其母曰：“東家殺豚何為？”母曰：“欲啖汝。”其母自悔失言。曰：“吾懷紝是子，席不正不坐，割不正不食，胎教之也。今適有知而欺之，是教之不信也。”乃買東家豚肉以食之，明不欺也。《詩》曰：“宜爾子孫承兮。”言賢母使子賢也。

When Mencius was young and reciting his lessons, his mother was weaving. Mencius suddenly stopped and then went on again. His mother knew he was distracted and called him over to ask, "Why did you stop?" He answered, "I lost something and then found it." His mother took a knife and cut apart what she had woven, using it as a warning. After that Mencius was never distracted again. When Mencius was young, the neighbor to the east slaughtered a pig. Mencius asked his mother, "Why is the eastern neighbor slaughtering a pig?" His mother said, "To give it to you to eat." She then regretted having misspoken. She said, "When I was carrying this child, I did not sit if the mat was not straight and did not eat if the meat was not cut straight, which was prenatal teaching. Now that he has just begun to understand, I deceived him, and that teaches him not to trust." So she bought pork from the eastern neighbor to give him to eat, showing that she did not deceive him. The Book of Songs says: "Suitable for your descendants to inherit." This means a worthy mother makes her son worthy.

由子為相，三年歸休，得金百鎰奉其母，母曰：“子安得此金？”對曰：“所受俸祿也。”母曰：“為相三年不食乎？治官如此，非吾所欲也。孝子之事親也，盡力致誡，不義之物，不入於館。為人臣不忠，是為人子不孝也。子其去之。”由子愧慚走出，造期還金，退請就獄。王賢其母，說其義，即舍田子罪，令復為相，以金賜其母。《詩》曰：“宜爾子孫承承兮。”言賢母使子賢也。

Tian Zi served as chancellor, and after three years he returned home on leave and presented a hundred yi of gold to his mother. His mother said: "Where did you get this gold?" He replied: "It is the salary I received." His mother said: "Three years as chancellor, and you did not eat? To govern the office in this way is not what I want. A filial son serves his parents by exerting his strength and utmost sincerity, and does not let unrighteous goods enter his house. A subject who is not loyal is a son who is not filial. You had better go away." Tian Zi, ashamed, went out, returned the gold on schedule, withdrew and asked to be sent to prison. The King thought his mother worthy and was pleased with her righteousness, so he pardoned Tian Zi's offense, ordered him to serve again as chancellor, and gave the gold to his mother. The Book of Songs says: "It is fitting that your descendants carry it on." This speaks of a worthy mother making her son worthy.

孔子出，聞哭聲甚悲。孔子曰：“驅之驅之！前有賢者。”至則皋魚也，被褐擁鎌，哭於道旁。孔子闢車與之言，曰：“子非有喪，何哭之悲也？”皋魚曰：“吾失之三矣。少而好學，周遊諸侯，以歿吾親，失之一也。高尚吾志，簡吾事，不事庸君，而晚事無成。失之二也。與友厚而中絕之，失之三矣。夫樹欲靜而風不止，子欲養而親不待，往而不可追者年也，去而不可得見者親也。吾請從此辭矣。”立槁而死。孔子曰：“弟子識之，足以誡矣。”於是門人辭歸而養親者十有三人。

Confucius was traveling and heard weeping that was very sorrowful. Confucius said: "Drive on, drive on! Ahead there is a worthy man." When they arrived it was Gao Yu, wearing coarse cloth and holding a sickle, weeping by the roadside. Confucius got down from the carriage and spoke with him, saying: "You are not in mourning; why do you weep so sorrowfully?" Gao Yu said: "I have lost three things. In my youth I loved learning and traveled among the feudal lords, and so my parents died while I was away; this is the first thing I lost. I held my aspirations high and kept my affairs simple, and would not serve a mediocre ruler, and in my later years my work came to nothing; this is the second thing I lost. I was close with my friends and then the friendship broke off midway; this is the third thing I lost. The tree wishes to be still but the wind does not stop; the son wishes to provide for his parents but they are no longer there. What goes and cannot be pursued is the years; what goes and cannot be seen again is one's parents. I beg to take leave of you from here." He stood there and withered and died. Confucius said: "Disciples, remember this; it is enough to serve as a warning." Thereupon thirteen of his disciples took leave and returned home to care for their parents.

子路曰：“有人於斯，夙興夜寐，手足胼胝而面目黧黑，樹藝五穀以事其親，而無孝子之名者，何也？”孔子曰：“意者身未敬邪？色不順邪？辭不遜邪？古人有言曰：‘衣歟醪歟，曾不爾聊。’子勞以事其親，無此三者，何為無孝之名？意者所友非仁人邪？坐，吾語汝。非無力也，勢不便也。是以君子入則篤孝，出則友賢，何為其無孝子之名？”《詩》曰：“父母孔邇。”

Zilu said: "Here is a man who rises early and goes to bed late, whose hands and feet are calloused and whose face is dark, who plants the five grains to serve his parents, yet he has no reputation as a filial son. Why?" Confucius said: "Perhaps he is not respectful in himself? Perhaps his expression is not agreeable? Perhaps his words are not humble? The ancients had a saying: 'Clothes and wine, they do not depend on you at all.' If you exert your strength to serve your parents and have none of these three faults, why would you lack a reputation for filial piety? Perhaps the friends he keeps are not benevolent men? Sit down, and I will tell you. It is not that he lacks strength, but that his circumstances are not convenient. Therefore the gentleman, at home, is truly filial, and abroad is friendly to the worthy; how could he lack a reputation as a filial son?" The Book of Songs says: "Parents are very near."

伯牙鼓琴，鍾子期聽之。方鼓琴，志在太山。鍾子期曰：“善哉鼓琴，巍巍乎如太山！”莫景之間，志在流水。鍾子期曰：“善哉鼓琴，洋洋乎若江河！”鍾子期死，伯牙擗琴絕弦，終身不復鼓琴，以為為世無足與鼓琴也。非獨鼓琴如此，賢者亦有之。茍非其時，則賢者將奚由得遂其功哉？

Bo Ya played the zither while Zhong Ziqi listened. As he was playing, his thoughts were on Mount Tai. Zhong Ziqi said: "How fine your playing is, lofty like Mount Tai!" A moment later, his thoughts were on flowing water. Zhong Ziqi said: "How fine your playing is, vast like the great rivers!" When Zhong Ziqi died, Bo Ya smashed his zither and cut its strings, and never played again for the rest of his life, believing that there was no one in the world worthy of playing for. It is not only so with the zither; it is so with worthy men too. If one does not meet the right time, how can a worthy man bring his achievements to completion?

秦攻魏，破之，少子亡而不得。令魏國曰：“有得公子者賜金千斤，匿者罪至十族。”公子乳母與俱亡。人謂乳母曰：“得公子者賞甚重，乳母當知公子處而言之。”乳母應之曰：“我不知其處。雖知之，死則死，不可以言也。為人養子，不能隱而言之，是畔上畏死。吾聞忠不畔上，勇不畏死。凡養人子者務生之，非務殺之也。豈可見利畏誅之故，廢義而行詐哉？吾不能生而使公子獨死矣。”遂與公子俱逃澤中。秦軍見而射之，乳母以身蔽之，著十二矢，秦王聞之，饗以太牢，且爵其兄為大夫。《詩》曰：“我心匪石，不可轉也。”

Qin attacked Wei and broke it, but the youngest son escaped and could not be found. An order was issued in Wei: "Whoever captures the prince will be rewarded a thousand jin of gold; the crime of hiding him will extend to ten clans." The prince's wet nurse fled together with him. Someone said to the wet nurse: "The reward for getting the prince is very great, and you must know where the prince is; you should say." The wet nurse answered: "I do not know where he is. Even if I knew, I would die before I would tell. To raise a child for someone and then, instead of hiding him, to give him up would be to betray one's superior out of fear of death. I have heard that loyalty does not betray one's superior, and courage does not fear death. One who raises another's son must seek to keep him alive, not to have him killed. How could I, seeing profit and fearing punishment, abandon righteousness and practice deceit? I cannot live and let the prince die alone." So she fled with the prince into a marsh. The Qin soldiers saw them and shot arrows; the wet nurse shielded him with her body and was hit by twelve arrows. When the King of Qin heard of it, he honored her with a grand sacrifice and enfeoffed her elder brother as a grand master. The Book of Songs says: "My heart is not a stone; it cannot be turned."

子路曰：“人善我，我亦善之。人不善我，我不善之。”子貢曰：“人善我，我亦善之。人不善我，我則引之進退而已耳。”顏回曰：“人善我，我亦善之。人不善我，我亦善之。”三子所持各異，問於夫子。夫子曰：“由之所持，蠻貊之言也。賜之所持，朋友之言也。回之所持，親屬之言也。”《詩》曰：“人而無良，我以為兄。”

Zilu said: "If people are good to me, I am good to them. If people are not good to me, I am not good to them." Zigong said: "If people are good to me, I am good to them. If people are not good to me, I simply guide them to advance or withdraw." Yan Hui said: "If people are good to me, I am good to them. If people are not good to me, I am still good to them." The three held different views and asked the Master. The Master said: "What You holds is the talk of the barbarians. What Ci holds is the talk of friends. What Hui holds is the talk of kin." The Book of Songs says: "A man without goodness, I take him as my elder brother."

齊景公縱酒，醉而解衣冠，鼓琴以自樂。顧左右曰：“仁人亦樂此乎？”左右曰：“仁人耳目猶人，何為不樂乎！”景公曰：“駕車以迎晏子。”晏子聞廿，朝服而至。景公曰：“今者寡人此樂，顧與大夫同之。請去禮。”晏子曰：“君言過矣。自齊國五尺已上，力皆能勝嬰與君，所以不敢亂者，畏禮也。故自天子無禮則無以守社稷，諸侯無禮則無以守其國。為人上無禮則無以使其下，為人下無禮則無以事其上。大夫無禮則無以治其家，兄弟無禮則不同居。人而無禮，不若遄死。”景公色媿，離席而謝曰：“寡人不仁，無良左右，淫湎寡人，以至於此。請殺左右以補其過。”晏子曰：“左右無過。君好禮，則有禮者至，無禮者去。君惡禮，則無禮者至，有禮者去。左右何罪乎？”景公曰：“善哉！”乃更衣而坐，觴酒三行。晏子辭去。景公拜送。《詩》曰：“人而無禮，胡不遄死！”

Duke Jing of Qi indulged in wine, and, drunk, loosened his robe and cap and played the zither for his own pleasure. He turned to his attendants and said: "Do benevolent men also enjoy this?" His attendants said: "The ears and eyes of benevolent men are still those of people; why would they not enjoy it!" Duke Jing said: "Yoke a carriage and fetch Master Yan." Master Yan, hearing of it, came in court dress. Duke Jing said: "Now I take such pleasure in this and wish to share it with you, grand master. Please let us dispense with ritual." Master Yan said: "My lord's words are mistaken. In Qi, everyone of five feet and above has strength enough to overcome both Ying and my lord, and the reason they dare not make disorder is that they fear ritual. Therefore the Son of Heaven without ritual has no way to guard the altars of state, and a feudal lord without ritual has no way to guard his state. One who is a superior without ritual has no way to command those below, and one who is a subordinate without ritual has no way to serve those above. A grand master without ritual has no way to govern his household, and brothers without ritual do not live together. For a man without ritual, it is better to hurry up and die." Duke Jing looked ashamed, left his mat and apologized, saying: "I am not benevolent; I have no good attendants and they have led me into excess, until it has come to this. Please kill my attendants to atone for my fault." Master Yan said: "Your attendants are not at fault. If my lord loves ritual, those with ritual will come and those without will go. If my lord hates ritual, those without ritual will come and those with it will go. What crime do the attendants have?" Duke Jing said: "Good!" So he changed his clothes and sat down, and the wine goblets went around three times. Master Yan took leave and left. Duke Jing bowed and saw him off. The Book of Songs says: "A man without ritual, why does he not hurry to die!"

傳曰：堂衣若扣孔子之門曰：“丘在乎？丘在乎？”子貢應之曰：“君子尊賢而容眾，嘉善而矜不能，親內及外，己所不欲，勿施於人。子何言吾師之名為？”堂衣若曰：“子何少言之絞！”子貢曰：“大車不絞則不成其任，琴瑟不絞則不成其音。子之言絞，是以絞之也。”堂衣若曰：“吾始以鴻之力，今徒翼耳。”子貢曰：“非鴻之力，安能舉其翼？”《詩》曰：“如切如瑳，如錯如磨。”

The tradition records: Tang Yiruo knocked at Confucius's door and said: "Is Qiu in? Is Qiu in?" Zigong answered: "A gentleman honors the worthy and accommodates the many, commends the good and pities the incapable, draws close the inner and reaches the outer, and what he does not want himself he does not impose on others. Why do you call my teacher by his name?" Tang Yiruo said: "Why do you say so little and yet so sharply!" Zigong said: "A great carriage that is not tightly bound cannot bear its load, and a zither that is not tightly strung cannot make its sound. Your words are sharp, and so I am sharp in dealing with you." Tang Yiruo said: "At first I thought it was the strength of the swan; now I see it is only the wings." Zigong said: "Without the swan's strength, how could the wings be lifted?" The Book of Songs says: "As if cut, as if filed, as if carved, as if polished."

齊景公出弋昭華之池，使顏斵聚主鳥而亡之。景公怒而欲殺之。晏子曰：“夫斵聚有死罪四，請數而誅之。”景公曰：“諾。”晏子曰：“斵聚！汝為吾君主鳥而亡之，使吾君以鳥之故而殺人，是罪二也。使四國諸侯聞之，以吾君重鳥而輕士，是罪三也。天子聞之，必將貶絀吾君，危其社稷，絕其宗廟，是罪四也。此四罪者，故當殺無赦，臣請加誅焉。”景公曰：“止1此吾過矣。願夫子為寡人敬謝焉。”《詩》曰：“邦之司直。”

Duke Jing of Qi was hunting at the Zhaohua Pool and had Yan Zhuoju look after the birds, but they were lost. Duke Jing was angry and wanted to kill him. Master Yan said: "Zhuoju has four capital crimes; please let me enumerate them and then have him executed." Duke Jing said: "Good." Master Yan said: "Zhuoju! You looked after birds for our lord and lost them: that is the first crime. You caused our lord to kill a man on account of birds: that is the second crime. You would let the lords of the four states hear of it and think that our lord values birds and holds gentlemen cheap: that is the third crime. When the Son of Heaven hears of it, he will surely demote our lord, endanger the altars of state and cut off the ancestral temple: that is the fourth crime. For these four crimes he should be killed without pardon; I request leave to execute him." Duke Jing said: "Stop! It is my fault. I ask you, master, to convey my respectful apology to him." The Book of Songs says: "The state upholds what is upright."

魏文侯問於解狐曰：“寡人將立西河之守，誰可用者？”解狐對曰：“荊伯柳者賢人，殆可。”文侯曰：“是非子之讎也？”對曰：“君問可，非問讎也。”於是將以荊伯柳為西河守。荊伯柳問左右：“誰言我於吾君？”左右皆曰：“解狐。”荊伯柳往見解狐而謝之曰：“子乃寬臣之過也，言於。謹再拜謝。”解狐曰：“言子者公也，怨子者私也。公事已行，怨子如故。”張弓射之，走十步而沒，可謂勇矣。《詩》曰：“邦之司直。”

Marquis Wen of Wei asked Xie Hu: "I am about to appoint a governor of Xihe; who can be used?" Xie Hu replied: "Jing Boliu is a worthy man and is probably suitable." Marquis Wen said: "Is he not your enemy?" He replied: "My lord asked who could be used; he did not ask about enemies." So Marquis Wen was about to employ Jing Boliu as governor of Xihe. Jing Boliu asked his attendants: "Who spoke of me to our lord?" The attendants all said: "Xie Hu." Jing Boliu went to see Xie Hu and apologized, saying: "You have forgiven my faults and recommended me to the ruler. I bow twice to thank you." Xie Hu said: "Recommending you was public business; resenting you is a private matter. The public business has been done, and my resentment of you is as before." He drew his bow and shot at him, and Jing Boliu ran ten paces before the arrow sank in. This can be called courage. The Book of Songs says: "The state upholds what is upright."

楚有善相人者，所言無遺策，聞於國中。莊王召見而問焉。對曰：“臣非能相人也，能相人之友者也。觀布衣者，其友皆孝弟，篤謹畏令，如此者家必日益，而身日安，此所謂吉人者也。觀事君者，其友皆誠信，有行好善，如此者措事日益，官職日進，此所謂吉臣者也。觀人主也，朝臣多賢，左右多忠，主有失，皆敢交爭正諫，如此者國日安，主日尊，名聲日顯，此所謂吉主者也。臣非能相人也，能觀人之友者也。”王曰：“善！”其所以任賢使能而霸天下者，殆遇之於是也。《詩》曰：“彼己之子，邦之彥兮。”

In Chu there was a man skilled at physiognomy, whose predictions never missed and who was famous throughout the state. King Zhuang summoned and questioned him. He replied: "I am not able to read faces; I am able to read the friends a person keeps. When I observe a commoner and his friends are all filial and respectful, sincere and careful, and fear the law, such a household will surely grow richer day by day and his person safer day by day; this is called a fortunate man. When I observe one who serves a ruler and his friends are all trustworthy, of upright conduct and fond of goodness, such a man's undertakings will grow day by day and his office will advance day by day; this is called a fortunate minister. When I observe a ruler whose court ministers are mostly worthy, whose attendants are mostly loyal, and when the ruler errs they all dare to argue and remonstrate directly, such a state grows safer day by day, its ruler more honored day by day, and his name more renowned day by day; this is called a fortunate ruler. I am not able to read faces; I am able to observe a person's friends." The King said: "Good!" The reason he was able to employ the worthy and use the capable and become hegemon over the world was probably that he met with this here. The Book of Songs says: "That man is a fine gentleman of the state."

孔子出遊少源之野，有婦人中澤而哭，其音甚哀。孔子怪之，使弟子問焉，曰：“夫人何哭之哀？”婦人曰：“在亡吾蓍簪，吾是以哀也。”弟子曰：“刈蓍薪而亡蓍簪，有何悲焉？”婦人曰：“非傷亡簪也，吾所以悲者，蓋不忘故也。”《詩》曰：“代馬依北風，飛鳥揚故巢。”皆不忘故之謂也。。

Confucius was traveling in the wilds of Shaoyuan, and a woman was weeping in a marsh, her voice very sorrowful. Confucius found it strange and had a disciple ask: "Madam, why do you weep so bitterly?" The woman said: "I have lost my yarrow hairpin, and that is why I grieve." The disciple said: "You were cutting yarrow for firewood and lost a yarrow hairpin; what is there to be sad about?" The woman said: "It is not that I mourn losing a hairpin; what grieves me is probably that I cannot forget old things." The Book of Songs says: "The horse of Dai leans toward the north wind, and the flying bird turns to its old nest." All this speaks of not forgetting what is old.

傳曰：君子之聞道，入之於耳，藏之於心，察之以仁，守之以信，行之以義，出之以遜，故人無不虛心而聽也。小人之聞道，入之於耳，出之於口，茍言而已，譬如飽食而嘔之，其不惟肌膚無益，而於志亦戾矣。《詩》曰：“胡能有定。”

The tradition records: When a gentleman hears the Way, it enters his ear and is stored in his heart; he examines it with benevolence, guards it with good faith, practices it with righteousness, and gives it out with humility, and so none fails to listen with an open mind. When a petty man hears the Way, it enters his ear and comes out of his mouth, merely spoken carelessly, like one who has eaten his fill and vomits; it does no good to his flesh and skin, and it runs against his own will as well. The Book of Songs says: "How can there be any fixity?"

孔子與子路子貢顏淵遊於戎山之上，孔子喟然嘆曰：“二三子者各言爾志，予將賢焉。由爾何如？”曰：“得白羽如月，赤羽如日，擊鐘鼓者，上聞於天，旌旗翩飜，下蟠於地，惟由為能。”孔子曰：“勇士哉！賜爾何如？”對曰：“得素衣縞冠，使於兩國之間，不持尺寸之兵，升斗之糧，使兩國相親如兄弟。”孔子曰：“辯士哉！回爾何如？”對曰：“鮑魚不與蘭茝同笥而藏，桀紂不與堯舜同時而治。二子已言，回何言哉？”孔子曰：“回有鄙之心。”顏淵曰：“願得明王聖主為之相，使城郭不治，溝池不鑿，陰陽和調，家給人足，鑄庫兵以為農器。”孔子曰：“大士哉！由來，區區治何攻？賜來，便便治何使？願得衣冠為子宰焉。”

Confucius was traveling on Mount Rong with Zilu, Zigong and Yan Yuan, and sighed deeply and said: "Each of you tell me your aspirations, and I will judge who is worthy. You, You, what about you?" He said: "I would get white banners like the moon and red banners like the sun, with bells and drums sounding so that they are heard in Heaven above, and pennants fluttering and sweeping the earth below; only I could do this." Confucius said: "A brave man! Ci, what about you?" He replied: "I would get white robes and a plain cap, and go as envoy between two states, carrying no weapon of an inch or a foot and not a peck of grain, and make the two states as close as brothers." Confucius said: "A persuasive man! Hui, what about you?" He replied: "Salted fish is not stored in the same chest as orchid and angelica, and Jie and Zhou did not rule at the same time as Yao and Shun. Since these two have spoken, what is there for Hui to say?" Confucius said: "Hui has a humble heart." Yan Yuan said: "I would wish to obtain an enlightened king and sage ruler and serve as his chancellor, so that city walls need not be repaired and moats need not be dug, yin and yang are in harmony, every family has enough and every person is provided for, and the weapons in the arsenals are melted down and cast into farm tools." Confucius said: "A great gentleman! You, come here; what is there to attack in your petty governing? Ci, come here; what is there to send out as envoy in your glib governing? I would wish to get robes and cap and be steward to you all."

賢士不以恥食，不以辱得。《老子》曰：“名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費，多藏必厚亡。知足不辱，知止不殆，可以長久。大成若缺，其用不敝。大盈若沖，其用不窮。大直若詘，大辯若訥，大巧若拙，其用不屈。罪莫大於多欲，禍莫大於不知足，咎莫憯於欲得。故知足之足常足矣。”

A worthy man does not eat because of shame, and does not gain through humiliation. The Laozi says: "Which is dearer, fame or the person? Which is more, the person or goods? Which is worse, gain or loss? Therefore, excessive love is sure to bring great expense, and much hoarding is sure to bring heavy loss. One who knows contentment is not disgraced; one who knows when to stop is not endangered, and can last long. Great completion seems deficient, yet its use is never worn out. Great fullness seems empty, yet its use is never exhausted. Great straightness seems bent, great eloquence seems halting, great skill seems clumsy, and its use is never bent. There is no crime greater than much desire, no calamity greater than not knowing contentment, no fault more bitter than wanting to gain. Therefore the contentment of knowing contentment is always enough."

孟子妻獨居，踞。孟子入戶視之，白其母曰：“婦無禮，請去之。”母曰：“何也？”曰：“踞。”其母曰：“何知之？”孟子曰：“我親見之。”母曰：“乃海無禮也，非婦無禮。《禮》不云乎：‘將入門，問孰存。將上堂，聲必揚。將入戶，視必下。’不掩人不備也。今治往燕私之處，入戶不有聲，令人居而視之，是汝之無禮也，非婦無禮也。”於是孟子自責，不敢去婦。《詩》曰：“採葑採菲，無以下禮。”

Mencius's wife was alone in her room, squatting. Mencius entered the room and saw it, and told his mother: "My wife has no manners; please let me divorce her." His mother said: "Why?" He said: "She was squatting." His mother said: "How do you know?" Mencius said: "I saw it with my own eyes." His mother said: "It is you who lack manners, not your wife. Does the Book of Rites not say: 'When about to enter the gate, ask who is within. When about to ascend the hall, raise your voice. When about to enter the room, lower your eyes.' This is so as not to catch people unprepared. Now you went to a place of private leisure and entered without a sound, and let a person at rest be seen; it is you who lack manners, not your wife." Mencius then blamed himself and did not dare divorce his wife. The Book of Songs says: "Gathering turnips and radishes, do not do it for the roots alone."

孔子出衛之東門，逆姑布子卿，曰：“二三子使東避。有人將來，必相我者也。志之。”姑布子卿亦曰：“二三子引車避。有聖人將來。”孔子下步，姑步子卿迎而視之五十步，從而望之五十步，子貢曰：“是何為者也？”子貢曰：“賜之師也，所謂魯孔丘也。”姑布子卿曰：“是魯孔丘歟？吾固聞之。”子貢曰：“賜之師何如？”姑布子卿曰：“得堯之顙，舜之目，禹之頸，皋陶之喙。從前視之，盎盎乎似有土者。從後視之，高肩循固得之轉廣一尺四寸，此惟不及四聖者也。”子貢籲然。姑布子卿曰：“子何患焉？汙面而不惡，葭喙而不藉，遠而望之，羸喪家之狗。子何患焉？”子貢以告孔子。孔子無所辭，獨辭喪家之狗耳，曰：“丘何敢乎？”子貢曰：“汙面而不惡，葭喙而不藉，賜以知之矣。不知喪家狗，是何足辭也？”子曰：“賜，汝獨不見夫喪家之狗歟？既斂而槨，布席而祭。顧望無人，意欲施之。上無明王，下無賢方伯，王道衰，政教失，強陵弱，眾暴寡，百姓縱心，莫之綱紀。是人固以丘為欲當之者也。丘何敢乎！”

Confucius left by the east gate of Wei and met Gubu Ziqing face to face. Confucius said: "Make way for the carriage to the east and avoid him. Someone is about to come who will surely read my face. Remember this." Gubu Ziqing also said: "All of you, draw the carriage aside. A sage is about to come." Confucius got down and walked; Gubu Ziqing went to meet him and looked at him for fifty paces, then followed and watched for another fifty paces, and said: "Who is this?" Zigong said: "He is my teacher, called Kong Qiu of Lu." Gubu Ziqing said: "Is it Kong Qiu of Lu? I had heard of him." Zigong said: "What is my teacher like?" Gubu Ziqing said: "He has the forehead of Yao, the eyes of Shun, the neck of Yu and the mouth of Gao Yao. Seen from the front, he is full and imposing, like one who has earth. Seen from behind, his shoulders are high and his spine firm, and his width is one foot four inches; only he does not reach the Four Sages." Zigong sighed. Gubu Ziqing said: "What are you worried about? His face is dusty but not ugly, his mouth is like a reed but not rough, and seen from afar he is as lean as a stray dog of a bereaved house. What are you worried about?" Zigong told Confucius. Confucius did not decline anything else, only declined the stray dog of a bereaved house, saying: "How would Qiu dare?" Zigong said: "His face dusty but not ugly, his mouth like a reed but not rough, I already understand. But as for the stray dog of a bereaved house, what is there to decline?" Confucius said: "Ci, have you alone not seen that dog of a bereaved house? The coffin has been laid and the outer coffin set, the mats spread and the offering made; he looks back and sees no one, with the intent of wanting to give. Above there is no enlightened king and below no worthy regional chief; the kingly way has declined and government and teaching are lost; the strong bully the weak, the many oppress the few, the people indulge their hearts, and there is no one to give them order. This man surely thought Qiu wanted to take this on. How would Qiu dare!"

修身不可不慎也。嗜慾侈則行虧，讒毀行則害成。患生於忿怒，禍起於纖微。汙辱難湔灑，敗失不復追。不深念遠慮，後悔何益？徼倖者，伐性之斧也。嗜慾者，逐禍之馬也。謾誕者，趨禍之路也。毀於人者，困窮之舍也。是故君子去徼倖，節嗜慾，務忠信，無毀於一人，則名聲常存，稱為君子矣。《詩》曰：“何其處也，必有興也。”

In cultivating oneself, one must be careful. Craving and extravagance diminish conduct, and slander, once put into practice, harms achievement. Calamity arises from anger, and disaster rises from small beginnings. Disgrace is hard to wash away, and losses are not recovered. If one does not think deeply and plan far ahead, what use is regret afterward? Seeking luck is the ax that cuts down one's nature. Craving is the horse that chases after calamity. Deceit is the road that leads toward calamity. Being slandered by others is the lodging of hardship. Therefore the gentleman gives up seeking luck, restrains his cravings, works at loyalty and good faith, and is not slandered by even one person, so his name always endures, and he is called a gentleman. The Book of Songs says: "Why do you stay at ease? Something is bound to arise."

君子之居也，綏如安裘，晏如覆杅。天下有道，則諸侯畏之。天下無道，則庶人易之。非獨今日，自古亦然。昔者范蠡行遊，與齊屠地居，仁義沉浮，湯湯慨慨，天地同憂。故君子居之，安得自若。《詩》曰：“心之憂矣，其誰知之！”

A gentleman at rest is calm like a secure fur coat and at ease like an overturned bowl. When the world has the Way, the feudal lords fear him. When the world is without the Way, common people look down on him. It is not only so today; it has been so from antiquity. In the past Fan Li traveled about and lived with a butcher of Qi, benevolence and righteousness rising and sinking with him, vast and stirring, sharing sorrow with Heaven and Earth. So how can a gentleman at rest simply stay as he was? The Book of Songs says: "My heart is sorrowful; who knows it!"

田子方之魏，魏太子從車百乘而迎之郊。太子再拜，謁田子方，田子方不下車。太子不說，曰：“敢問何如則可以驕人矣？”田子方曰：“吾聞以天下驕人而亡者有矣，以一國驕人而亡者有矣。由此觀之，則貧賤可以驕人矣。夫志不得，則授履而適秦楚耳，安往而不得貧賤乎？”於是太子再拜而後退。田子方遂不下車。

Tian Zifang went to Wei, and the Crown Prince of Wei came out to the suburbs with a hundred carriages to welcome him. The Crown Prince bowed twice and greeted Tian Zifang, but Tian Zifang did not get down from his carriage. The Crown Prince was displeased and said: "May I ask, under what circumstances may one be arrogant toward others?" Tian Zifang said: "I have heard that there are those who were arrogant to others on the strength of the world and perished, and those who were arrogant to others on the strength of a state and perished. Seen in this light, the poor and lowly may be arrogant toward others. If my aims are not met, I simply pick up my shoes and go to Qin or Chu; where could I go and not find poverty and lowliness?" Then the Crown Prince bowed twice and withdrew. In the end Tian Zifang did not get down from his carriage.

戴晉生弊衣冠而往見梁王。梁王曰：“前日寡人以上大夫之祿要先生，先生不留，今過寡人邪？”戴晉生欣然而笑，仰而永嘆曰：“嗟乎！由此觀之，君曾不足與遊也。君不見大澤中雉乎？五步一噣，終日乃飽，羽毛悅澤，光照於日月，奮翼爭鳴，聲響於陵澤者何？彼樂其志也。援置之囷倉中，常噣梁粟，不旦時而飽，然猶羽毛憔悴，志氣益下，低頭不鳴。夫食豈不善哉？彼不得其志故也。今臣不遠千里而從君遊者，豈食不足？竊慕君之道耳。臣始以君為好士，天下無雙，乃今見君不好，明矣。”辭而去，終不復往。

Dai Jinsheng, in ragged robe and cap, went to see the King of Liang. The King of Liang said: "The other day I invited you, sir, with the salary of a senior grand master, and you did not stay; now do you come to visit me?" Dai Jinsheng smiled with pleasure, raised his head and sighed deeply, saying: "What a pity! Seen in this light, my lord is not worthy of befriending. Has my lord not seen the pheasant in the great marsh? It pecks once every five paces and only after a whole day is full; its feathers are glossy and shine in the sun and moon, it spreads its wings and calls loudly, its voice sounding across the hills and marshes. Why? It delights in its aspiration. If it is caught and placed in a granary, always pecking at millet, it is full before morning, yet its feathers grow haggard, its spirit lower still, and it lowers its head and does not call. Is the food not good? It is because it does not have its aspiration. Now I have come from a thousand li away to befriend my lord; is it that I lack food? I privately admired my lord's Way, that is all. At first I thought my lord's love of gentlemen had no equal in the world; now I see that my lord does not love them, which is plain." He took leave and left, and in the end never went again.

楚莊王使使齎金百斤聘北郭先生。先生曰：“臣有箕箒之使，願入計之。”即謂婦人曰：“楚欲以我為相，今日相，即結駟列騎，食方丈於前，如何？”婦人曰：“夫子以織屨為食，食粥毚履，無怵惕之憂者何哉？與物無治也。今如結駟列騎，所安不過容膝，食方丈於前，所甘不過一肉。以容膝之安，一肉之味，而殉楚國之憂，其可乎？”於是遂不應聘，與婦去之。《詩》曰：“彼美淑姬，可與晤言。”

King Zhuang of Chu sent an envoy with a hundred jin of gold to invite Master Beiguo. The master said: "I have a wife who tends my dustpan and broom; I wish to go in and consult with her." So he said to his wife: "Chu wants to make me chancellor. If I become chancellor today, I will have teams of four horses and rows of riders, and eat a spread ten feet square before me; what do you think?" His wife said: "You, sir, live by weaving sandals, drinking gruel and wearing coarse shoes, and you have no anxious worry. Why? You have no entanglements with things. Now with teams of four horses and rows of riders, the place you sit will be no more than room for your knees; with a spread ten feet square before you, what you savor will be no more than one piece of meat. To give up the comfort of room for your knees and the taste of one piece of meat, and sacrifice yourself for the troubles of the state of Chu, can this be right?" So he declined the invitation and left with his wife. The Book of Songs says: "That fair and virtuous lady, one can talk with her."

傳曰：昔戎將由余使秦，秦繆公問以得失之要，對曰：“古有國者未嘗不以恭儉也，失國者未嘗不以驕奢也。”由余因論五帝三王之所以衰，及至布衣之所以亡。繆然之，於是告內史王廖曰：“鄰國有聖人，敵國之憂也。由余聖人也，將奈之何？”王廖曰：“夫戎王居僻陋之地，未嘗見中國之聲色。君其遺之女樂以淫其志，亂其政，其臣下必疎。因為由余請緩期，使其君臣有間，然後可圖。”繆公曰：“善。”乃使王廖以女樂二列遺戎王，為由余請期。戎王大悅，許之。於是張酒聽樂，日夜不休，終歲淫縱，牛馬多死。由余歸，數諫不聽，去之秦。秦繆公迎而拜之上卿。遂並國十二，闢地千里。

The tradition records: In the past, You Yu, a general of the Rong, went as envoy to Qin, and Duke Miu of Qin asked him about the essentials of success and failure. He replied: "In ancient times, those who held states never failed to do so through reverence and frugality, and those who lost states never failed to lose them through arrogance and extravagance." You Yu then discussed why the Five Emperors and Three Kings declined, and down to the commoners, why they perished. Duke Miu thought this right, and then said to the Palace Secretary Wang Liao: "When a neighboring state has a sage, it is a worry to the rival state. You Yu is a sage; what shall we do?" Wang Liao said: "The King of the Rong lives in a remote and rustic land and has never seen the music and beauty of the Central States. My lord should send him female musicians to make his mind licentious and disturb his government, and his ministers will surely grow distant from him. Meanwhile, request a delay for You Yu to stay, so that a rift opens between ruler and minister, and then we can plan against him." Duke Miu said: "Good." So he had Wang Liao send two rows of female musicians to the King of the Rong and ask for an extension for You Yu. The King of the Rong was delighted and agreed. He then spread out wine and listened to music day and night without rest, indulging all year, and many oxen and horses died. When You Yu returned, he remonstrated several times and was not heeded, so he left for Qin. Duke Miu of Qin welcomed him and appointed him a senior minister. Thereupon Qin annexed twelve states and opened up a thousand li of land.

子夏過曾子，曾子曰：“入食。”子夏曰：“不為公費乎？”曾子曰：“君子有三費，飲食不在其中。君子有三樂，鐘磬琴瑟不在其中。”子夏曰：“敢問三樂。”曾子曰：“有親可畏，有君可事，有子可遺，此一樂也。有親可諫，有君可去，有子可怒，此二樂也。有君可喻，有友可助，此三樂也。”子夏曰：“敢問三費。”曾子曰：“少而學，長而忘之，此一費也。事君有功，而輕負之，此二費也。久交友而中絕之，此三費也。”子夏曰：“善哉！謹身事一言，愈於終身之誦，而事一士，愈於治萬民之功。夫知人者不可以不知，何也？吾嘗蓾焉吾田，朞歲不收。土莫不然，何況於人乎？與人以實，雖疎必密。與人以虛，雖戚必疎。夫實之與實，如膠如漆。虛之興虛，如薄冰之見晝日。君子可不留意哉！”《詩》曰：“神之聽之，終和且平。”

Zixia visited Master Zeng, and Master Zeng said: "Come in and eat." Zixia said: "Would that not be wasting public resources?" Master Zeng said: "A gentleman has three wastes, and food and drink are not among them. A gentleman has three joys, and bells, chimes and zithers are not among them." Zixia said: "May I ask about the three joys?" Master Zeng said: "To have parents whom one can revere, a ruler whom one can serve, and a son to whom one can leave a legacy: this is the first joy. To have parents one can remonstrate with, a ruler one can leave, and a son one can scold: this is the second joy. To have a ruler one can enlighten and a friend who can help: this is the third joy." Zixia said: "May I ask about the three wastes?" Master Zeng said: "To learn when young and forget when grown: this is the first waste. To serve a ruler with merit and then lightly betray him: this is the second waste. To befriend someone long and then break off midway: this is the third waste." Zixia said: "Good! To be careful in oneself and serve one saying is better than reciting for a lifetime, and to serve one gentleman is better than the merit of governing ten thousand people. One must know how to know people; why? I once let my field run to weeds and did not harvest for a full year. There is no soil that is not like this, much less people. If you give a person substance, even if distant he will surely become close. If you give a person emptiness, even if close he will surely become distant. When substance meets substance, they are like glue and lacquer. When emptiness meets emptiness, they are like thin ice meeting the bright sun. Can a gentleman fail to take heed!" The Book of Songs says: "The spirits listen, and in the end it is harmonious and peaceful."

晏子之妻布衣紵表。田無宇譏之曰：“出於室何為者也？”晏子曰：“臣家也。”田無宇曰：“位為中卿，食田七十萬，何用是人為畜之？”晏子曰：“棄老取少謂之瞽，貴而忘賤謂之亂，見色而說謂之逆。吾豈以逆辭之瞽之道哉。”

Master Yan's wife wore a cloth robe with a ramie outer layer. Tian Wuyu mocked, saying: "Who is it that came out of the room?" Master Yan said: "She is my family." Tian Wuyu said: "Your rank is a middle minister, your fief is seven hundred thousand; why do you keep this person?" Master Yan said: "To cast off the old and marry the young is called blind; to be honored and forget the lowly is called disorder; to see beauty and be pleased is called perverse. How could I follow the way of perversity, disorder and blindness?"

夫鳳凰之初起也，翾翾十步，藩籬之雀，喔吚而笑之。一詘一信，展羽雲間，藩籬之雀超然自知不及遠矣。士褐衣縕著未嘗完也，糲荅之食未嘗飽也，世俗之士即以為羞耳。及其出則安百議，用則延民命，世俗之士超然自知不及遠矣。《詩》曰：“正是國人，胡不萬年！”

When the phoenix had just taken flight, soaring ten paces, the sparrows in the hedge chirped and laughed at it. With one bend and one stretch, it spread its feathers among the clouds, and the sparrows in the hedge realized, dumbfounded, that they could not match it by far. A gentleman wears coarse cloth and padded rags that have never been whole, and has never eaten his fill of coarse beans and rice, and the gentlemen of the common world consider this shameful. But when he comes forth he settles a hundred debates, and when he is employed he lengthens the people's lives, and the gentlemen of the common world realize, dumbfounded, that they cannot match him by far. The Book of Songs says: "Set these people of the state right; why not for ten thousand years!"

齊王厚送女，欲妻奢牛吐。屠牛吐辭以疾。其友曰：“子終死腥臭之肆而已乎，何謂辭之？”吐應之曰：“其女丑。”其友曰：“子何以知之？”吐曰：“以吾屠知之。”其友曰：“何謂也？”吐曰：“吾肉善，如量而去苦少耳。吾肉不善，雖以他附益之，尚猶賈不售。今厚送子，子丑故耳。”其友後見之，果醜。傳曰：目如擗杏，齒如編蠁。

The King of Qi was giving a generous dowry and wished to marry his daughter to Tu Niutu. Tu Niutu declined on grounds of illness. His friend said: "Are you going to die in a stinking meat shop after all? Why decline?" Tu answered: "That daughter is ugly." His friend said: "How do you know?" Tu said: "I know it from my butchering." His friend said: "What do you mean?" Tu said: "When my meat is good, it is sold by weight and people still think there is too little. When my meat is not good, even if I add other things to it, it still cannot be sold. Now he is giving you a generous dowry; it is simply because the daughter is ugly." The friend later saw her, and indeed she was ugly. The tradition records: Her eyes were like split apricots and her teeth like strung-together chrysalises.

傳曰：孔子過康子，子張子夏從。孔子入坐，二子相與論，終日不決。子夏辭氣甚隘，顏色甚變。子張曰：“子亦聞夫子之議論邪？徐言誾誾，威儀翼翼，後言先默，得之推讓，巍巍乎，蕩蕩乎，道有歸矣！小人之論也，專意自是，言人之非，瞋目搤腕，疾言噴噴，口沸目赤。一幸得勝，疾笑嗌嗌。威儀固陋，辭氣鄙俗，是以君子賤之也。”

The tradition records: Confucius visited Kangzi, with Zizhang and Zixia following. Confucius went in and sat down, and the two argued with each other, and by the end of the day had not settled it. Zixia's tone grew very narrow, and his face changed greatly. Zizhang said: "Have you also heard the Master's discussions? He speaks slowly and with gentle assurance, his bearing is stately, he speaks after others and is silent before, and when he gains the point he yields it; lofty, vast, the Way has found its home! The discussions of petty men concentrate on thinking themselves right and saying others are wrong, glaring and gripping their wrists, with words rushing out hurriedly, their mouths boiling and their eyes red. Once they happen to win, they laugh until they choke. Their bearing is crude, their tone vulgar, and therefore the gentleman looks down on them."

齊桓公逐白鹿，至麥丘，見邦人曰：“爾何謂者也？”對曰：“臣麥丘之邦人。”桓公曰：“叟年幾何？”對曰：“臣年八十有三矣。”桓公曰：“美哉壽也！”與之飲。曰：“叟盍為寡人壽也？”對曰：“野人不知為君王之壽。”桓公曰：“盍以叟之壽祝寡人矣！”邦人奉觴再拜曰：“使吾君固壽，金玉之賤，人民是寶。”桓公曰：“善哉祝乎！寡人聞之矣，至德不孤，善言必再，叟盍復之。”邦人奉觴再拜曰：“使吾君好學而不惡下問。賢者在側，諫者得入。”桓公曰：“善哉客乎！寡人聞之，至德不孤，善言必三，叟盍復之。”邦人奉觴再拜曰：“無使群臣百姓得罪於吾君，亦無使吾君得罪於群臣百姓。”桓公不說曰：“此一言者，非夫前二言之祝，叟其革之矣。”邦人瀾然而涕下，此一言者，夫前二言之上也。臣聞子得於父，可因姑姊妹而謝也，父乃赦之。臣得罪於君，可使左右而謝也，君乃赦之。昔者桀得罪湯，紂得罪於武王，此君得罪於臣也，至今未有為謝者。”桓公曰：“善哉！寡人賴宗廟之福，社稷之靈，使寡人遇叟於此。”扶而載之，自御以歸，薦之於廟而斷政焉。桓公之所以九合諸侯，一匡天下，不以兵車，非獨管仲也，亦遇之於是。《詩》曰：“濟濟多士，文王以寧。”

Duke Huan of Qi was chasing a white deer and came to Maiqiu, where he saw a man of the town and said: "Who are you?" He replied: "I am a man of Maiqiu." Duke Huan said: "Old man, how old are you?" He replied: "I am eighty-three." Duke Huan said: "How fine, long life!" He drank wine with him and said: "Old man, why not offer a blessing of long life for me?" He replied: "A rustic does not know how to bless a ruler with long life." Duke Huan said: "Why not offer me your own long life as a blessing?" The man of the town raised his goblet, bowed twice and said: "May our lord truly live long, may he hold gold and jade lightly, and may he treat the people as his treasure." Duke Huan said: "A fine blessing! I have heard that perfect virtue is not solitary and that a good word must be said twice; old man, why not repeat it?" The man of the town raised his goblet, bowed twice and said: "May our lord love learning and not dislike asking those below. May worthy men be at his side and those who remonstrate be able to enter." Duke Huan said: "A fine guest! I have heard that perfect virtue is not solitary and that a good word must be said three times; old man, why not repeat it?" The man of the town raised his goblet, bowed twice and said: "May the ministers and common people not offend our lord, and may our lord not offend the ministers and common people." Duke Huan was displeased and said: "This one sentence is not a blessing like the previous two; old man, you had better change it." The man of the town wept in streaming tears and said: "This one sentence is above the previous two. I have heard that when a son offends his father, he can have his paternal aunts and sisters apologize for him and the father will forgive him. When a subject offends his ruler, he can have his attendants apologize and the ruler will forgive him. In the past Jie offended Tang and Zhou offended King Wu; this was the ruler offending the subject, and to this day no one has apologized for them." Duke Huan said: "Good! I rely on the blessings of the ancestral temple and the spirits of the altars of state that I have met you here, old man." He helped him up into the carriage, drove back himself, presented him in the temple and let him decide on government. The reason Duke Huan was able to assemble the feudal lords nine times and set the whole world right at one stroke without using war chariots was not only Guan Zhong; he also met this man here. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

鮑叔薦管仲曰：“臣所不如管夷吾者五。寬惠柔愛，臣弗如也。忠信可結於百姓，臣弗如也，制禮約法於四方，臣弗如也。決獄折中，臣弗如也。執枹鼓立於軍門，使士卒勇，臣弗如也。”《詩》曰：“濟濟多士，文王以寧。”

Bao Shu recommended Guan Zhong, saying: "There are five ways in which I am not equal to Guan Yiwu. In generosity, kindness, gentleness and love, I am not equal. In loyalty and good faith that can bind the people, I am not equal. In establishing ritual and restraining the law throughout the four quarters, I am not equal. In deciding lawsuits fairly, I am not equal. In standing at the gate of the army holding the drumstick and drum to make the soldiers brave, I am not equal." The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

晉文公重耳亡過曹，裡鳧須眾，因盜重耳資而亡。重耳無糧，餒不能行，子推割股肉以食重耳，然後能行。及重耳反國，國中多不附重耳者。於是裡鳧須造見曰：“臣能安晉國。”文公使人應之曰：“子尚何面目來見寡人慾安晉也！”裡鳧須曰：“君沐邪？”使者曰：“否。”裡鳧須曰：“臣聞沐者其心倒，心倒者其言悖。今君不沐，何言之悖也？”使者以聞。文公見之，裡鳧須仰首曰：“離國久，臣民多過君，君反國而民皆自危。裡鳧須又襲竭君之資，避於深山，而君以餒，介子推割股，天下莫不聞。臣之為賊亦大矣，罪至十族，未足塞責。然君誠赦之罪，與驂乘遊於國中，百姓見之，必知不念舊惡，人自安矣。”於是文公大悅，從其計，使驂乘於國中。百姓見之，皆曰：“夫裡鳧須且不誅而驂乘，吾何懼也！”是以晉國大寧。故《書》云：“文王卑服，即康功田功。”若裡鳧須，罪無赦者也。《詩》曰：“濟濟多士，文王以寧。”

Duke Wen of Jin, Chong'er, went into exile and passed through Cao. Li Fuxu was among the crowd, and so he stole Chong'er's goods and fled. Chong'er had no food and was so hungry he could not walk, and Zitui cut flesh from his thigh to feed Chong'er, after which he could walk. When Chong'er returned to his state, many in the state were not attached to him. Then Li Fuxu came and asked for an audience, saying: "I can bring peace to Jin." Duke Wen sent a man to answer: "What face do you have to come and see me, wishing to bring peace to Jin!" Li Fuxu said: "Is my lord washing his hair?" The messenger said: "No." Li Fuxu said: "I have heard that when someone washes his hair his heart is turned upside down, and one whose heart is turned upside down speaks perversely. Now my lord is not washing his hair; why does he speak so perversely?" The messenger reported this. Duke Wen received him, and Li Fuxu raised his head and said: "You were away from the state for a long time, and many of your subjects have failed you, and now that you have returned, all the people feel themselves in danger. Moreover Li Fuxu plundered your goods entirely and hid in the deep mountains, and my lord was hungry on that account, and Jie Zitui cut his thigh, which the whole world has heard of. I was a great thief, and my crime extends to ten clans, which is not enough to atone. But if my lord pardons my crime and rides in the chariot with me through the state, the people who see it will surely know that you do not hold old grudges, and they will settle of themselves." Duke Wen was extremely pleased, followed his plan and had him ride in the chariot with him through the state. The common people saw it and all said: "Even that Li Fuxu is not executed but rides with him; what have we to fear!" Therefore Jin was greatly at peace. Hence the Book of Documents says: "King Wen wore humble clothes and set himself to the work of settling the people and the work of the fields." As for Li Fuxu, his crime was one that could not be pardoned. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

傳曰：言為王之不易也。大命之至，其太宗、太史、太祝，斯素服執策，北面而吊乎天子曰：“享以祭，永主天命，畏之無疆，厥躬無敢寧。”授天子策二矣，曰：“敬之！夙夜伊，厥躬無怠。萬民望之。”授天子策三矣，曰：“天子南面受於帝位，以治為憂，未以位為樂也。”《詩》曰：“天難諶斯，不易惟王。”

The tradition records: This speaks of the difficulty of being a king. When the great mandate arrives, the Grand Ancestor, the Grand Scribe and the Grand Invocator, dressed in plain robes and holding the tablets, face north and condole with the Son of Heaven, saying: "Receiving the sacrifice, you will rule the mandate of Heaven forever; fear it, for it has no limit, and do not dare to be at ease yourself." When they have handed the Son of Heaven the second tablet, they say: "Be reverent! From morning to night, do not be negligent yourself. The ten thousand people look up to you." When they have handed the Son of Heaven the third tablet, they say: "The Son of Heaven, facing south, receives the throne from the Lord; he takes governing as a concern and does not take the position as a joy." The Book of Songs says: "Heaven is hard to trust; what is not easy is only being king."

君子溫儉以求於仁，恭讓以求於禮，得之自是，不得自是。故君子之於道也，猶農夫之耕，雖不獲年，優之無以易也。大王亶甫有子曰太伯、仲雍、季歷。歷有子曰昌。太伯知大王賢昌而欲季為後也，太伯去之吳。大王將死，謂曰：“我死，汝往讓兩兄，彼不來，汝有義而安。”大王薨，季之吳告伯仲，伯仲從季而歸。群臣欲伯之立季，季又讓。伯謂仲曰：“今群臣欲我立季，季又讓，何以處之？”仲曰：“刑有所謂矣，要於扶微者。可以立季。”季遂立而養文王，果受命而王。孔子曰：“太伯獨見，王季獨知。伯見父志，季知父心。故大王、太伯、王季，可謂見始知終而能承志矣。”《詩》曰：“自太伯王季。惟此王季，因心則友，則友其兄，則篤其慶，載錫之光，受祿無喪，奄有四方。”此之謂也。太伯反吳，吳以為君，至夫差二十八世而滅。

A gentleman seeks benevolence through gentleness and frugality and seeks ritual through reverence and deference; if he obtains it, it is naturally so, and if he does not obtain it, that too is naturally so. Therefore the gentleman toward the Way is like a farmer plowing his field; even if he does not get a good harvest, he is at ease and has nothing to change it with. King Danfu had sons called Taibo, Zhongyong and Jili. Li had a son called Chang. Taibo knew that the King considered Chang worthy and wanted to make Ji his heir, so Taibo left for Wu. When the King was about to die, he said: "When I die, go and yield to your two elder brothers; if they do not come, you have righteousness and will be at peace." When the King passed away, Ji went to Wu and told Bo and Zhong, and Bo and Zhong followed Ji back. The ministers wished to have Bo set up Ji, and Ji yielded again. Bo said to Zhong: "Now the ministers want me to set up Ji, and Ji yields again; how should we handle it?" Zhong said: "The law says that what is essential is to support the weak. We can set up Ji." Ji was then set up and brought up King Wen, who indeed received the mandate and became king. Confucius said: "Taibo alone saw, and Wang Ji alone knew. Bo saw his father's aspiration, and Ji knew his father's heart. So King Da, Taibo and Wang Ji can be said to have seen the beginning and known the end and been able to carry out the aspiration." The Book of Songs says: "From Taibo and Wang Ji. Only this Wang Ji, from his heart was brotherly, brotherly to his elder brother, and generous in that blessing, and so was given glory, and received his emolument without loss, and held the four quarters." This is what it means. Taibo returned to Wu, and Wu took him as ruler; it lasted twenty-eight generations until Fuchai, and then perished.

齊宣王與魏惠王會田於郊。魏王曰：“亦有寶乎？”齊王曰：“無有。”魏王曰：“若寡人之小國也，尚有徑過之珠照車前後十二乘者十枚，奈何以萬乘之國無寶乎？”齊王曰：“寡人之小所以為寶與王異。吾臣有檀子者，使之守南城，則楚人不敢北郷為寇，泗水上有十二諸侯皆起來朝。吾臣有朌子者，使之守高唐，則趙人不敢東漁於河。吾臣有黔夫者，使之守徐州，則燕人祭北門，趙人祭西門，從而歸之者七千餘家。吾臣有種首者，使之備盜賊，而道不拾遺。吾將以照千里之外，豈特十二乘哉！”魏王慚，不懌而去。《詩》曰：“辭之懌矣，民之莫矣。”

King Xuan of Qi and King Hui of Wei met to hunt in the suburbs. The King of Wei said: "Do you also have treasures?" The King of Qi said: "No." The King of Wei said: "Even a small state like mine has ten pearls over an inch in diameter, which light up twelve carriages front and back; how can a state of ten thousand chariots have no treasures?" The King of Qi said: "What I take as treasures differs from the King's. Among my ministers is Tanzi, whom I sent to guard the southern city, and the men of Chu dared not raid northward, and the twelve feudal lords along the Si River all came to court. Among my ministers is Pan Zi, whom I sent to guard Gaotang, and the men of Zhao dared not fish in the river to the east. Among my ministers is Qian Fu, whom I sent to guard Xuzhou, and the men of Yan offered sacrifice at the north gate and the men of Zhao at the west gate, and more than seven thousand households followed and came over. Among my ministers is Zhong Shou, whom I put in charge of preventing bandits, and no one on the roads picked up lost things. With these I shall light up a thousand li; why only twelve carriages!" The King of Wei felt ashamed and left displeased. The Book of Songs says: "When words are pleasing, the people are at peace."

東海有勇士，曰菑丘欣，以勇猛聞於天下。過神淵，曰：“飲馬。”其僕曰：“飲馬於此者，馬必死。”曰：“以欣之言飲之。”其馬果沉。菑丘欣去朝服拔劍而入，三日三夜，殺三蛟一龍而出。雷神隨而擊之，十日十夜，眇其左目。要離聞之，往見之，曰：“欣在乎？”曰：“送有喪者。”往見欣於墓。曰：“聞雷神擊子十日十夜，眇子左目。夫天怨不全日，人怨不旋踵。至今弗報，何也？”叱而去，墓上振憤者不可勝數。要離歸，謂門人曰：“菑丘欣，天下勇士也。今日我辱之人中，是其必來攻我。暮無閉門，寢無閉戶。”菑丘欣果夜來，拔劍拄要離頸，曰：“子有死罪三。辱我以人中，死罪一也。暮無閉門，死罪二也。寢不閉戶，死罪三也。”要離曰：“子待我一言。來謁，不肖一也。拔劍不刺，不肖二也。刃先辭後，不肖三也。能殺我者，是毒藥之死耳。”菑丘欣引劍而去曰：“嘻！所不若者，天下惟此子爾！”傳曰：公子目夷以辭得國，今要離以辭得身。言不可不文，猶若此乎？《詩》曰：“辭之懌矣，民之莫矣。”

In the Eastern Sea there was a brave man called Zi Qiuxin, famed throughout the world for his fierceness. Passing by the Divine Pool, he said: "Water the horse." His servant said: "A horse watered here will surely die." He said: "Water it as Xin says." The horse indeed sank. Zi Qiuxin took off his court robe, drew his sword and went in, and after three days and three nights came out having killed three flood dragons and one dragon. The Thunder God struck at him in turn for ten days and ten nights, and he lost the sight of his left eye. Yao Li heard of it and went to see him, saying: "Is Xin here?" They said: "He has gone to see off a funeral." He met Xin at the graveside and said: "I heard that the Thunder God struck you for ten days and ten nights and you lost the sight of your left eye. Heaven's grievance does not last beyond a day, and a man's grievance does not turn on his heel. To this day you have not avenged it; why?" He scolded him and left, and the onlookers at the grave, roused to anger, were beyond counting. Yao Li returned and said to his disciples: "Zi Qiuxin is a brave man of the world. Today I insulted him among the crowd, and he will surely come to attack me. Do not shut the gate at night, and do not close the door when sleeping." Zi Qiuxin indeed came at night, drew his sword and pressed it to Yao Li's neck, saying: "You have three capital crimes. Insulting me among the crowd is the first. Not shutting the gate at night is the second. Not closing the door when sleeping is the third." Yao Li said: "Wait for one word from me. You came to call: that is unworthy one. You drew your sword and did not stab: that is unworthy two. Your blade came first and your words after: that is unworthy three. Those who can kill me die only by poison." Zi Qiuxin lowered his sword and left, saying: "Ah! The one I cannot match, in all the world, is only this man!" The tradition records: Prince Mu Yi gained his state through words, and now Yao Li gained his life through words. Language must not be unrefined; is it not so? The Book of Songs says: "When words are pleasing, the people are at peace."

傳曰：齊使使獻鴻於楚，鴻渇，使者道飲，鴻攫筥潰失。使者遂之楚，曰：“齊使臣獻鴻，鴻渇，道飲，攫筥潰失。臣欲亡去，為兩君之使不通。欲拔劍而死，人將以吾君賤士貴鴻也。攫筥在此，願以將事。”楚王賢其言，辯其詞，因留而賜之，終身以為上客。故使者必矜文辭，喻誠信，明氣志，解結申屈，然後可使也。《詩》曰：“辭之懌矣，民之莫矣。”

The tradition records: Qi sent an envoy to present a swan to Chu. The swan was thirsty, and on the road the envoy let it drink, and the swan broke its basket and escaped. The envoy then went to Chu and said: "Qi sent me to present a swan; the swan was thirsty and on the road drank, broke its basket and escaped. I thought of fleeing, but I feared the envoy's mission between our two rulers would be lost. I thought of drawing my sword and dying, but people would think my lord held gentlemen cheap and the swan dear. The broken basket is here, and I wish to use it to carry out my commission." The King of Chu thought his words worthy and his speech eloquent, so he kept him and gave him gifts and treated him as a chief guest for life. So an envoy must hold himself with dignity in his words, make good faith clear, show forth his spirit and will, loosen knots and set forth grievances, and only then may he be sent. The Book of Songs says: "When words are pleasing, the people are at peace."

扁鵲過虢侯，世子暴病而死。扁鵲造宮門，曰：“吾聞國中卒有壞土之事，得無有急乎？”曰：“世子暴病而死。”扁鵲曰：“入言鄭醫秦越人能活之。”中庶子好方者出應之，曰：“吾聞上古醫曰茅父，茅父之為醫也，以莞為席，以蒭為狗，北面而祝之，發十言耳，諸扶輿而來者皆平復如故。子之方豈能若是乎？”扁鵲曰：“不能。”又曰：“吾聞中古之為醫者曰踰跗，踰之為醫也，搦腦髓，爪荒莫，吹區九竅，定腦脫，死者復生。子之方豈能若是乎？”扁鵲曰：“不能。”中庶子曰：“茍如子之方，譬如以管窺天，以錐刺地，所窺者大，所見者小，所刺者巨，所中者少。如子之方，豈足以變駭童子哉？”扁鵲曰：“不然。事故有昧投而中蠡（上改為民）頭，掩目別白黑者。夫世子病所謂屍蹶者。以為不然，試入診世子股陰當溫，耳焦焦如有啼者聲。若此者，皆可活也。”中庶子遂入診世子，以病報虢侯。虢侯聞之，足跣而起，至門曰：“先生遠辱，幸臨寡人。先生幸而治之，則糞土之息，得蒙天載地長為人。先生弗治之，則先犬馬填溝壑矣。”言未卒而涕泣沾襟。扁鵲入，砥針礪石，取三陽五輸，子同搗藥，子明灸陽，子游按摩，子儀反神，子越扶形，於是世子復生。天下聞之，皆以扁鵲能起死人也。扁鵲曰：“吾不能起死人，直使夫當生者起耳。”夫死者猶可藥，而況生乎？悲夫！罷君之治，無可藥而息也。《詩》曰：“不可救藥。”言必亡而已矣。

Bian Que passed through the state of the Marquis of Guo, where the heir apparent had suddenly died of illness. Bian Que came to the palace gate and said: "I heard that there was a sudden matter of earthworks in the state; could there be some urgent trouble?" They said: "The heir apparent died suddenly of illness." Bian Que said: "Go in and say that Qin Yueren, the physician of Zheng, can bring him back to life." A palace attendant who loved medical arts came out to answer, saying: "I have heard that the physician of high antiquity was called Maofu. When Maofu practiced medicine, he used rush as a mat and straw as a dog, faced north and prayed, and uttered only ten sentences, and all who were carried in on litters recovered as before. Can your methods be like this?" Bian Que said: "They cannot." He said: "I have heard that the physician of middle antiquity was called Yufu. When Yufu practiced medicine, he pressed the brain marrow, grasped the membranes, breathed into the nine orifices and settled the brain, and the dead were brought back to life. Can your methods be like this?" Bian Que said: "They cannot." The attendant said: "If your methods are like yours, it is like looking at the sky through a tube or pricking the earth with an awl: what you look at is large but what you see is small, what you prick is vast but what you hit is little. With methods like yours, how could you be enough to change a frightened child?" Bian Que said: "Not so. There are things that, thrown in the dark, hit the head of a gnat, and things that, with eyes covered, can tell black from white. The prince's illness is what is called corpse-like fainting. If you think it is not so, try going in and examining the prince: the inside of his thighs should still be warm, and his ears should be ringing as if with the sound of weeping. In such a case, he can all be saved." The attendant went in and examined the prince and reported the illness to the Marquis of Guo. The Marquis of Guo heard it, rose barefoot, went to the door and said: "Master, you have come a long way at your own cost and have honored me with your presence. If you cure him, then this son of mine, a mere dung and dirt, may be covered by Heaven and borne by Earth and grow to manhood. If you do not cure him, I shall fill the ditch before the dogs and horses." Before he finished speaking his tears wet his collar. Bian Que went in, ground his needles and whetted his stone, took the three yang points and the five transport points; Ziton pounded the herbs, Ziming applied moxa to the yang, Ziyou did the massage, Ziyi restored the spirit and Ziyue supported the body, and so the prince came back to life. When the world heard of it, all took Bian Que to be able to raise the dead. Bian Que said: "I cannot raise the dead; I only make those who should live rise up." If even the dead can be treated with medicine, how much more the living? How sad! When a worn-out ruler's governing has no medicine to save it, it simply ceases. The Book of Songs says: "Beyond the reach of medicine." This speaks of one who is certain to perish.

楚丘先生披蓑帶索，往見孟嘗君。孟嘗君曰：“先生老矣，春秋高矣，多遺忘矣，何以教文？”楚丘先生曰：“惡將使我老？惡將使我老？意者將使我投石超距乎？追車赴馬乎？逐麋鹿搏虎豹乎？吾則死矣，何暇老哉？將使我深計遠謀乎？役精神而決嫌疑乎？出正辭而當諸侯乎？吾乃始壯現，何老之有！”孟嘗君赧然，汗出至踵，曰：“文過矣，文過矣！”《詩》曰：“老夫灌灌。”

Master Chu Qiu, wearing a straw cape and carrying a rope, went to see Lord Mengchang. Lord Mengchang said: "Master, you are old and advanced in years, and much is forgotten; how can you teach Wen?" Master Chu Qiu said: "How could you say I am old? How could you say I am old? Perhaps you would have me throw stones and leap long distances? Chase carriages and race horses? Pursue deer and fight tigers and leopards? Then I would be dead, and where would be the leisure to be old? Or would you have me plan deeply and far ahead? Use my spirit to decide doubtful cases? Put forth correct words to answer the feudal lords? I am only just in my prime; where is the old age!" Lord Mengchang blushed, sweat running down to his heels, and said: "Wen was wrong, Wen was wrong!" The Book of Songs says: "The old man is earnest and sincere."

齊景公遊於牛山之上，而北望齊，曰：“美哉國乎！鬰鬰蓁蓁，使古而無死者，則寡人將去而何之！”俯而泣下沾襟。國子高曰：“然！臣賴君之賜，疏食惡肉可得而食也，駑馬柴車可得而乘也，且猶不欲死，而況君乎！”又俯而泣。晏子笑曰：“樂哉，今日嬰之遊也！見怯君一而諛臣二。使古而無死者，則太公至今猶存。吾君方今將被蓑苙而立乎畎畝之中，惟農事之恤，何暇念死乎！”景公慚而舉觴自罰，因罰二臣。

Duke Jing of Qi was touring above Mount Niu, and looking north toward Qi he said: "How beautiful this state is! Lush and verdant! If in ancient times no one had died, where would I be going!" He lowered his head and wept until his collar was wet. Guo Zigao said: "So it is! I rely on my lord's grace to get coarse food and poor meat to eat and a nag and a brushwood cart to ride, and still I do not want to die; how much more my lord!" He again lowered his head and wept. Master Yan laughed and said: "What joy, my excursion today! I see one cowardly ruler and two flattering ministers. If in ancient times no one had died, then Taigong would still be here. Our lord would now be standing in the fields in a straw cape and hat, worrying only about farm work; where would he have leisure to think about death!" Duke Jing was ashamed and raised a goblet to fine himself, and thereby fined his two ministers as well.

秦繆公將田，而喪其馬，求三日而得之於莖山之陽，有鄙夫乃相與食之。繆公曰：“此駁馬之肉，不得酒者死。”繆公乃求酒，徧飲之然後去。明年晉師與繆公戰，晉之右路石者圍繆公而擊之，甲已墮者六札矣。食馬肉者三百餘人，皆曰：“吾君仁而愛人，不可不死。”還擊晉之右路石，免繆公之死。

Duke Mu of Qin was about to go hunting when he lost his horses. After searching for three days he found them south of Mount Jing, where some country people were eating them together. Duke Mu said: "If those who eat the flesh of this piebald horse do not drink wine, they will die." So the Duke sought out wine, gave it to them all to drink, and then left. The next year the army of Jin fought Duke Mu, and the Jin right wing surrounded Duke Mu and struck him, and his armor had already been broken through six layers of plates. The more than three hundred men who had eaten the horse meat all said: "Our lord is benevolent and loves people; we cannot fail to die for him." They struck back at the Jin right wing and saved Duke Mu from death.

傳曰：卞莊好勇，母無恙時，三戰而北，交遊非之，國君辱之。卞莊子受命，顏色不變。乃母死三年，魯興師，卞莊子請從。至見於將軍曰：“前猶與母處，是以戰而北也，辱吾身。今母沒矣，請塞責。”遂走敵而鬬，獲甲首而獻之曰：“請以此塞一北。”又獲甲首而獻之，曰：“請以此塞再北。”將軍止之，曰：“足！”不止，又獲甲首而獻之，曰：“請以此塞三北。”將軍止之，曰：“足！請為兄弟。”卞莊子曰：“三北以養母也，今母歿矣，吾責塞矣。吾聞之，節士不以辱生。”遂奔敵，殺七十人而死。君子聞之曰：“三北已塞責，又滅世斷宗，士節小具矣，而於孝未終也。”《詩》曰：“靡不有初，鮮克有終。”

The tradition records: Bian Zhuang loved bravery. While his mother was alive and well, he fought three times and was defeated each time; his associates criticized him and the ruler shamed him. Zhuangzi of Bian received the orders without changing his expression. After his mother had been dead three years, Lu raised an army, and Zhuangzi of Bian asked to join. When he came before the general he said: "Earlier I was still living with my mother, and so I was defeated in battle, disgracing myself. Now my mother has passed away, and I ask to make up for my fault." Then he rushed at the enemy and fought, took an enemy helmeted head and presented it, saying: "Let this make up for one defeat." He took another helmeted head and presented it, saying: "Let this make up for the second defeat." The general stopped him, saying: "Enough!" He did not stop, and took another helmeted head and presented it, saying: "Let this make up for the third defeat." The general stopped him, saying: "Enough! Let us be brothers." Zhuangzi of Bian said: "I was defeated three times for the sake of supporting my mother. Now my mother has passed away, and my fault has been made up. I have heard that a knight of integrity does not live on after being disgraced." So he rushed at the enemy, killed seventy men, and died. A gentleman who heard of it said: "He made up for his three defeats, but he also cut off his line and ended his ancestral succession. His integrity as a knight was somewhat complete, but in filial piety he did not reach an end." The Book of Songs says: "There is no one without a beginning, but few can bring it to an end."

天子有爭臣七人，雖無道，不失其天下。昔殷王紂殘賤百姓，絕逆天道，至斮朝涉，刳孕婦，脯鬼侯，醢梅伯。然所以不亡者，以其有箕子比干之故。微子去之，箕子執囚為奴，比干諫而死，然後周加兵而誅之。諸侯有爭臣五人，雖無道，不失其國。吳王夫差為無道，至驅一市之民葬闔閭。然所以不亡者，有伍子胥之故也。胥以死，越王勾踐欲伐之。范蠡諫曰：“子胥之計策，尚未忘於吳王之腹心也。”子胥死後三年，越乃能攻之。大夫有爭臣三人，雖無道，不失其家，季氏為無道，僭天子，舞八佾，旅泰山以《雍徹》。孔子曰：“是可忍也，孰不可忍也！”然不亡者，以季路為宰也。故曰：“有諤諤爭臣者其國昌，有默默諛臣者其國亡。”《詩》曰：“不明爾德，以無陪側。爾德不明，以無陪無側。”言文王諮嗟，痛殷商無輔弼諫諍之臣而亡天下矣。

The Son of Heaven has seven remonstrating ministers, and even if he lacks the Way he does not lose the world. Formerly King Zhou of Yin harmed the people and cut off Heaven's Way, going so far as to have the legs of those who waded the river in the morning cut off, to slit open pregnant women, to make the Marquis of Gui into dried meat and Mei Bo into mince. Yet the reason he was not destroyed was that he had Jizi and Bi Gan. When the Viscount of Wei left, Jizi was imprisoned as a slave, and Bi Gan died remonstrating, only then did Zhou send troops and execute him. A feudal lord has five remonstrating ministers, and even if he lacks the Way he does not lose his state. King Fuchai of Wu acted without the Way, going so far as to drive the people of a whole market to bury Helu. Yet the reason he was not destroyed was that he had Wu Zixu. When Xu died, King Goujian of Yue wished to attack. Fan Li remonstrated: "Zixu's plans have not yet been forgotten in the King of Wu's heart." Three years after Zixu's death, Yue was able to attack. A grandee has three remonstrating ministers, and even if he lacks the Way he does not lose his house. The Ji family acted without the Way, usurping the Son of Heaven's rites, performing the eight-row dance and, at the sacrifice to Mount Tai, using the Yong ode for clearing away. Confucius said: "If this can be tolerated, what cannot be tolerated!" Yet they were not destroyed because Jilu served as steward. So it is said: "The state that has outspoken remonstrating ministers flourishes, and the state that has silent flatterers perishes." The Book of Songs says: "You did not make your virtue shine, and so you have no attendants at your side. Because your virtue does not shine, there are no attendants and none beside you." This means that King Wen sighed in grief that Yin and Shang, having no ministers to assist and remonstrate, lost the world.

齊桓公出遊，遇一丈夫襃衣應步，帶著桃殳。桓公怪而問之曰：“是何名？何經所在，何篇所居？何以斥逐，何以避餘？”丈夫曰：“是名戒桃。桃之為言亡也。夫日日慎桃，何患之有。故亡國之社以戒諸侯，庶人之戒在於桃殳。”桓公說其言，與之共載。來年正月庶人皆佩。《詩》曰：“殷監不遠。”

Duke Huan of Qi went out on a tour and met a man wearing a wide robe and walking with measured steps, carrying a peachwood club. Duke Huan found it strange and asked: "What is this called? In which classic, in which chapter? Why are you driving things away, and why do you avoid me?" The man said: "It is called a warning peach. The word for peach (tao) sounds like "flee" or "perish". If one is careful of the peach every day, what trouble can there be? So the altar of a ruined state is used to warn the lords, and the commoners' warning lies in the peachwood club." Duke Huan was pleased with his words and rode in the carriage with him. The next year in the first month all the commoners wore them. The Book of Songs says: "The mirror of Yin is not far off."

齊桓公置酒，令諸大夫曰：“後者飲一經程。”管仲後，當飲一經程。飲其一半，而棄其半。桓公曰：“仲父當飲一經程，而棄之何也？”管仲曰：“臣聞之，酒入口者舌出，舌出者言失，言失者棄身。與其棄身，不寧棄酒乎？”桓公曰：“善！”《詩》曰：“荒愖於酒。”

Duke Huan of Qi laid out wine and commanded the grandees: "Whoever arrives late drinks one full measure." Guan Zhong arrived late and was due to drink one full measure. He drank half and poured out half. Duke Huan said: "Uncle Zhong should drink a full measure; why do you pour it out?" Guan Zhong said: "I have heard that when wine enters the mouth, the tongue comes out; when the tongue comes out, speech goes wrong; when speech goes wrong, the body is thrown away. Rather than throw away the body, would it not be better to throw away the wine?" Duke Huan said: "Good!" The Book of Songs says: "Indulging in wine to excess."

齊景公遣晏子南使楚。楚王聞之，謂左右曰：“齊遣晏子使寡人之國，幾至矣。”左右曰：“晏子，天下之辯士也。與之議國家之邊，則不如也。與之論往古之術，則不如也。王獨可以與晏子坐，使有司束人過王，王問之，使言齊人善盜，故束之。是宜可以困之。”王曰：“善。”晏子至，即與之坐。圖國之急務，辨當世之得失，再舉再窮，王默然無以續語。居有間，束徒以過之。王曰：“何為者也？”有司對曰：“是齊人善盜，束而詣吏。”王欣然大笑曰：“齊乃冠帶之國，辨士之化，固善盜乎？”晏子曰：“然。固取之。王不見夫江南之樹乎？名橘，樹之江北，則化為枳。何則？土地使然爾。夫子處齊之時，冠帶而立，儼有伯夷之廉，今居楚而善盜，意土地化使然爾。王又何怪乎？”《詩》曰：“無言不酬，無德不報。”

Duke Jing of Qi sent Master Yan on a mission south to Chu. The King of Chu heard of it and said to those around him: "Qi has sent Yan Zi on a mission to my state, and he should be arriving about now." Those around him said: "Yan Zi is the world's most skilled debater. Debating the frontiers of states with him, we are no match; debating the methods of the ancient past, we are no match. Only Your Majesty can sit with Yan Zi. Have the officials bind a man and lead him past the King, and when the King asks, have them say he is a man of Qi who is good at theft, hence the binding. This should suit to corner him." The King said: "Good." When Yan Zi arrived, the King sat with him. They planned the urgent affairs of the state and distinguished the gains and losses of the age; time and again he was exhausted, and the King was silent with nothing to follow up. After a while a bound prisoner passed. The King said: "What is he doing?" The official answered: "This is a man of Qi who is good at theft, bound and being sent to the magistrate." The King laughed happily and said: "Qi is a land of capped and belted gentlemen; was the teaching of its debaters originally good at theft?" Yan Zi said: "Yes. That is exactly why I take this. Has the King not seen the tree south of the river? It is called the orange, and when planted north of the river it turns into a trifoliate orange. Why? The soil makes it so. When this gentleman lived in Qi, he stood in cap and belt, solemn with the integrity of Bo Yi; now that he lives in Chu and is good at theft, perhaps it is the soil and its influence that make it so. What is there for the King to wonder at?" The Book of Songs says: "No words go unanswered, no virtue goes unrepaid."

吳延陵季子游於齊，見遺金，呼牧者取之。牧者曰：“何子居之高，視之下貌之君子，而言之野也！吾有君不臣，有友不友，當暑衣裘，吾豈取金者乎？”請問姓字。牧者曰：“子乃皮相之士也，何足語姓字哉！”遂去。延陵季子立而望之，不見乃止。孔子曰：“非禮勿視，非禮勿聽。”

Jizi of Yanling in Wu traveled in Qi and saw gold that had been dropped, and called to a herdsman to pick it up. The herdsman said: "Why is it that you live in a high place, yet your sight is low, your appearance is like a gentleman's, yet your words are coarse! I have a ruler but do not serve him as minister, I have friends but do not make friends of them, and in the heat of summer I wear fur; how could I be a man who takes gold?" He asked for his name and style. The herdsman said: "You are a scholar who looks at outward appearance; what is worth telling you my name and style!" Then he left. Jizi of Yanling stood looking after him until he could no longer see him, and only then stopped. Confucius said: "Do not look at what is against ritual, do not listen to what is against ritual."

顏淵問於孔子曰：“淵願貧如富，賤如貴，無勇而威，與士交通，終身無患難，亦且可乎？”孔子曰：“善哉回也！夫貧而如富，其知足而無慾也。賤而如貴，其讓而有禮也。無勇而威，其恭敬而不失於人也。終身無患難，其擇言而出之也。若回者，其至乎！雖上古聖人，亦如此而已。”

Yan Yuan asked Confucius: "Yuan wishes to be poor yet seem rich, lowly yet seem noble, without courage yet have awe, to associate with scholars, and to be free from trouble all his life. Is that possible?" Confucius said: "Good, Hui! To be poor yet seem rich is to know contentment and have no desires. To be lowly yet seem noble is to be humble and courteous. To have no courage yet have awe is to be respectful and not fail in propriety toward others. To be free from trouble all one's life is to choose one's words before speaking them. One like Hui has probably reached the utmost! Even the sages of high antiquity were just like this."

齊景公出田，十有七日而不反。晏子乘而往。比至，衣冠不正。景公見而怪之曰：“夫子何遽乎？得無有急乎？”晏子對曰：“然，有急。國人皆以君為惡民所禽。臣聞之：魚鱉厭深淵而就幹淺，故得於釣網。禽獸深山而下於都澤，故得於田獵。今君出田十有七日而不反，不亦過乎？”景公曰：“不然。為賓客莫應待邪？則行人子牛在。為宗廟而不血食邪？則祝人太宰在。為獄不中邪？則大理子幾在。為國家有餘不足邪？則巫賢在。寡人有四子，猶有四肢也，而得代焉，不可患焉！”晏子曰：“然，人心有四肢而得代焉則善矣，令四肢無心，十有七日不死乎？”景公曰：“善哉言！”遂援晏子之手，與驂乘而歸。若晏子者，可謂善諫者矣。

Duke Jing of Qi went out hunting and did not return for seventeen days. Yan Zi went in a carriage. When he arrived, his cap and clothes were not in order. Duke Jing saw him and, finding it strange, said: "Master, why are you in such haste? Is there some emergency?" Yan Zi answered: "Yes, an emergency. The people of the state all think the ruler hates the people being captured by him. I have heard that fish and turtles tire of deep pools and go to dry shallows, and so are caught by hooks and nets. Birds and beasts leave the deep mountains and come down to the marshes, and so are taken in hunts. Now my lord goes out hunting for seventeen days without returning; is that not excessive?" Duke Jing said: "It is not so. Is it that there is no one to receive and answer guests? Then there is the envoy Ziniu. Is it that the ancestral temple lacks blood offerings? Then there are the invocator and Grand Steward. Is it that the prisons are not just? Then there is the Grand Judge Ziji. Is it that the state has surplus or shortage? Then there is Wu Xian. I have four men, like having four limbs, and they can act in my stead; there is nothing to worry about!" Yan Zi said: "Yes, it would be fine if a person's heart had four limbs that could act in its place; but if the four limbs had no heart, would it not die in seventeen days?" Duke Jing said: "Good, these words!" So he took Yan Zi's hand and rode back with him in the same carriage. A man like Yan Zi may be called skilled at remonstrance.

楚莊王將舉師伐晉，告士大夫曰：“有敢諫者死無赦。”孫叔敖曰：“臣聞畏鞭棰之嚴而不敢諫其父，非孝子也。懼斧鉞之誅而不敢諫其君，其忠臣也。”於是遂進諫曰：“臣園中有楡，其上有蟬。蟬方奮翼悲鳴，欲飲清露，不知螳蜋之在後，曲其頸，欲攫而食之也。螳蜋方欲食蟬，而不知黃雀在後，舉其頸，欲啄而食之也。黃雀方欲食螳蜋，不知童子挾彈丸在楡下，迎而欲彈之。童子方欲彈黃雀，不知前有深坑，後有掘株也。此皆貪前之利，而不顧後害者也。非獨昆蟲眾庶若此也，人主亦然。君今知貪彼之土，而樂其士卒。”楚國不殆，而晉以寧，孫叔敖之力也。

King Zhuang of Chu was about to raise an army to attack Jin and told his scholars and grandees: "Whoever dares to remonstrate will die and not be pardoned." Sunshu Ao said: "I have heard that one who fears the severity of the whip and does not dare remonstrate with his father is not a filial son. One who fears the execution by axe and does not dare remonstrate with his ruler is not a loyal minister." So he remonstrated: "In my garden there is an elm, and on it is a cicada. The cicada is flapping its wings and singing sadly, wishing to drink clear dew, not knowing that a praying mantis is behind it, bending its neck, wishing to seize and eat it. The mantis is intent on eating the cicada, but does not know that a yellow sparrow is behind it, raising its neck, wishing to peck and eat it. The sparrow is intent on eating the mantis, not knowing that a boy holding a pellet bow is under the elm, facing up and wishing to shoot it. The boy is intent on shooting the sparrow, not knowing that in front of him is a deep pit and behind him is a dug-out stump. All these covet the gain in front and do not heed the harm behind. Not only insects and the common people are like this; rulers are too. Now my lord knows only to covet that land, and delights in those soldiers." Chu was not endangered, and Jin was thereby at peace; this was Sunshu Ao's doing.

晉平公之時，藏寶之臺燒，士大夫聞者，皆趨車馳馬救火。三日三夜，乃勝之。公子晏奉束帛而賀，曰：“甚善矣1”平公勃然作色曰：“珠玉之所藏也，國之重寶也，而天火之。士大夫皆趨車走馬而救之，子獨束帛而賀，何也？有說則生，無說則死。”公子晏曰：“何敢無說！臣聞之，王者藏於天下諸侯藏於百姓，農夫藏於囷庾，商賈藏於篋匱。今百姓乏於外，短褐不蔽形，糟糠不充口，虛耗而賦斂無已，收大半而藏之臺，是以天火之。且臣聞之，昔者桀殘賊海內，賦斂無度，萬民甚苦，是故湯誅之，為天下戮笑。今皇天降災於藏臺，是君之福也，而不自知變悟，亦恐君之為鄰國笑矣。”公曰：“善！自今已往，請藏於百姓之間。”《詩》曰：“稼穡維寶，代食維好。”

In the time of Duke Ping of Jin, the terrace where treasures were stored burned down, and the scholars and grandees who heard of it all drove carriages and galloped horses to put out the fire. After three days and nights it was finally overcome. Prince Yan came carrying bundles of silk to congratulate, and said: "How fine!" Duke Ping suddenly changed color and said: "The place where pearls and jade are stored is the state's great treasure, and heavenly fire has burned it. The scholars and grandees all drove carriages and galloped horses to rescue it, and you alone congratulate with bundles of silk; why? If you have an explanation, you live; if not, you die." Prince Yan said: "How would I dare be without an explanation! I have heard that a king stores in the world, a lord stores among the hundred families, a farmer stores in his granaries, and a merchant stores in his chests. Now the common people are impoverished in the countryside, their short coarse clothes do not cover their bodies, chaff and husks do not fill their mouths, resources are drained while levies do not stop, more than half is taken and stored in the terrace, and so heavenly fire burned it. Moreover I have heard that formerly Jie harmed all within the seas, his levies were without limit, and the myriad people suffered; therefore Tang executed him and he was slain and mocked by the world. Now august Heaven has sent a disaster on the storage terrace; it is your good fortune, my lord, yet if you do not yourself know to change and awaken, I fear you will be mocked by neighboring states." The Duke said: "Good! From now on I ask to store among the hundred families." The Book of Songs says: "Sowing and reaping are the treasure, and food in their place is good."

魏文侯問裡克曰：“吳之所以亡者何也？”裡克對曰：“數戰而數勝。”文侯曰：“數戰數勝，國之福也，其獨亡何也？”裡克對曰：“數戰則民疲，數勝則主驕。驕則恣，恣則極。物疲則怨，怨則極慮。上下俱極，吳之亡猶晚矣。此夫差所以自喪於幹遂。”《詩》曰：“天降喪亂，滅我立王。”

Marquis Wen of Wei asked Li Ke: "Why did Wu perish?" Li Ke answered: "It fought many battles and won many victories." The Marquis said: "Fighting many battles and winning many victories is the state's good fortune; why did it alone perish?" Li Ke answered: "With many battles the people grow weary, and with many victories the ruler grows proud. Pride leads to license, and license goes to the extreme. When things are wearied there is resentment, and resentment exhausts thought. When both high and low are at the extreme, Wu's perishing was even late. This is why Fuchai lost his own life at Gansui." The Book of Songs says: "Heaven sends down death and disorder, and destroys the king we have set up."

楚有士曰申鳴，治園以養父母，孝聞於楚。王召之，申鳴辭不往。其父曰：“王欲用汝，何謂辭之？”申鳴曰：“何舍為孝子，乃為王忠臣乎？”其父曰：“使汝有祿於國，有位於廷，汝樂而我不憂矣。我欲汝之仕也。”申鳴曰：“喏。”遂之朝受命，楚王以為左司馬。其年遇白公之亂，殺令尹子西、司馬子期，申鳴因以兵圍之。白公謂石乞曰：“申鳴，天下之勇士也，今將兵，為之奈何？”石乞曰：“吾聞申鳴孝子也，使人謂申鳴曰：“子與我，則與子分楚國，不與我，則殺乃父。”申鳴流涕而應之曰：“始則父之子，今則君之臣，已不得為孝子矣，安得不為忠臣乎？”援桴鼓之，遂殺白公。其父亦死焉。王歸賞之，申鳴曰：“受君之祿，避君之難，非忠臣也。正君之法，以殺其父，又非孝子也。行不兩全，名不兩立，悲夫！若此而生，亦何以示天下之士哉！”遂自刎而死。《詩》曰：“進退惟谷。”

In Chu there was a scholar named Shen Ming who tended a garden to support his parents, and his filial piety was known in Chu. The King summoned him, but Shen Ming declined and did not go. His father said: "The King wants to use you; why do you decline?" Shen Ming said: "Why give up being a filial son in order to become the King's loyal minister?" His father said: "If you have a salary in the state and a position at court, you will be happy and I will not be worried. I want you to hold office." Shen Ming said: "Yes." So he went to court to receive the command, and the King of Chu made him Left Marshal. That year the rebellion of Lord Bai occurred, killing the Chief Minister Zixi and the Marshal Ziqi, and Shen Ming therefore led troops to surround him. Lord Bai said to Shi Qi: "Shen Ming is a brave warrior of the world, and now he is leading troops; what shall we do?" Shi Qi said: "I have heard that Shen Ming is a filial son. Send someone to say to Shen Ming: 'If you follow me, I will share Chu with you; if you do not follow me, I will kill your father.'" Shen Ming wept and answered: "At first I was my father's son, and now I am my ruler's minister; I can no longer be a filial son, so how can I fail to be a loyal minister?" He took the drumstick and beat the drum, and so killed Lord Bai. His father also died. The King returned and rewarded him, and Shen Ming said: "To receive the ruler's salary and evade the ruler's trouble is not being a loyal minister. To uphold the ruler's law and so kill my father is not being a filial son. Conduct cannot be complete in both, and a name cannot stand in both; how sad! To live like this, how can I show myself to the scholars of the world!" So he cut his own throat and died. The Book of Songs says: "Advance or retreat, there are only valleys."

昔者太公望周公旦受封而見。太公問周公何以治魯。周公曰：“尊尊親親。”太公曰：“魯從此弱矣。”周公問太公曰：“何以治齊？”太公曰：“舉賢尚功。”周公曰：“後世必有劫殺之君矣。”後齊日以大，至於霸，二十四世而田氏代之。魯日以削，三十四世而亡。由此觀之，聖人能知微矣。《詩》曰：“惟此聖人，瞻言百里。”

Formerly Taigong Wang and Dan, Duke of Zhou, were enfeoffed and met each other. Taigong asked the Duke of Zhou how he would govern Lu. The Duke of Zhou said: "Honor the honorable, and be close to relatives." Taigong said: "Lu will weaken from now on." The Duke of Zhou asked Taigong: "How will you govern Qi?" Taigong said: "Promote the worthy and honor merit." The Duke of Zhou said: "In later generations there will surely be rulers who are seized and killed." Afterwards Qi grew greater day by day until it became hegemon, and after twenty-four generations the Tian family took its place. Lu grew weaker day by day, and after thirty-four generations it was destroyed. From this we see that the sages could know the subtle. The Book of Songs says: "Only this sage, looking out, his words reach a hundred li."

《漢書·儒林傳》云：韓嬰燕人也，孝文時為博士，景帝時至常山太傅。嬰推詩人之意而作《外傳》數萬言，其語頗與齊魯間殊，然歸一也。淮南賁生受之。燕趙間言《詩》者由韓生。韓生亦以《易》授人，推《意》而為之傳。燕趙間好，《詩》故其《易》微，惟韓氏自傳之。武帝時，嬰嘗與董仲舒論於上前，其人精悍，此事事分明，仲舒不能難也。後其孫商為博士，孝宣時涿郡韓生其後也。

The Treatise on the Confucians in the Book of Han records: Han Ying was a man of Yan, served as an Erudite in the time of Emperor Wen, and by Emperor Jing's time became Grand Tutor of Changshan. Ying sought out the meaning of the poets and wrote the Outer Commentary, tens of thousands of words, whose wording differed considerably from that of Qi and Lu, but whose destination was the same. Bensheng of Huainan received it. Those between Yan and Zhao who discussed the Songs followed Master Han. Master Han also taught the Changes and sought out its meaning and wrote a commentary on it. Between Yan and Zhao people loved the Songs, so his Changes was weak, and only the Han family handed it down. In the time of Emperor Wu, Ying once debated with Dong Zhongshu before the emperor; he was sharp and sturdy, each point was clear, and Zhongshu could not rebut him. Later his grandson Shang became an Erudite, and in the time of Emperor Xuan, Master Han of Zhuo Commandery was his descendant.