Ai Gong Wen (Duke Ai's Questions)

子云：“升自客階，受吊於賓位，教民追孝也。未沒喪，不稱君，示民不爭也。故魯春秋記晉喪曰：‘殺其君之子奚齊，及其君卓。’以此坊民，子猶有弒其父者。”

Confucius said: "Ascending by the guest steps and receiving condolences in the guest's place teach the people to remember their forebears with filial piety. Not using the title of ruler before the mourning is over shows the people that one does not contend. So the Spring and Autumn Annals of Lu records the mourning of Jin: 'He killed the son of his ruler, Xi Qi, and also his ruler's Zhuo.' Even when this is used as a dike for the people, there are still sons who kill their fathers."

子云：“孝以事君，弟以事長，示民不貳也。故君子有君不謀仕，唯卜之日稱二君。喪父三年，喪君三年，示民不疑也。父母在不敢有其身，不敢私其財，示民有上下也。故天子四海之內，無客禮莫敢為主焉。故君適其臣，升自阼階，即位於堂，示民不敢有其室也。父母在，饋獻不及車馬，示民不敢專也。以此坊民，民猶忘其親而貳其君。”

Confucius said: "Serving the ruler with filial piety and serving elders with fraternal respect shows the people that there is no divided heart. So the gentleman who has a ruler does not seek office elsewhere, and only on the days of divination is a second ruler mentioned. Mourning three years for one's father and three years for one's ruler shows the people there is no doubt. While one's parents are alive, one does not dare to have one's own person at one's disposal nor privately own one's goods, showing the people that there is high and low. So the Son of Heaven within the four seas has no rite for being a guest, and no one dares be host. So when the ruler goes to his minister's home, he ascends by the eastern steps and takes his place in the hall, showing the people that he does not dare take possession of that house. While one's parents are alive, gifts do not extend to carriage and horses, showing the people that one does not dare act alone. Even when this is used as a dike for the people, they still forget their parents and have a divided heart toward the ruler."

子云：“禮之先，幣帛也，欲民之先事而後祿也。先財而後禮則民利，無辭而行情則民爭。故君子於有饋者弗能見，則不視其饋。易曰：‘不耕穫，不菑畬，兇。’以此坊民，民猶貴祿而賤行。”

Confucius said: "Ritual comes first and gifts of silk afterward, wishing the people to do the work first and then seek stipend. If wealth comes first and ritual afterward, the people are greedy for gain; if there is no courtesy of words and one follows one's feelings, the people quarrel. So when the gentleman cannot meet the one who sends a gift, he does not look at the gift. The Book of Changes, in Wu Wang, says: 'To harvest without plowing, to have ripe fields without clearing new land, is ill-omened.' Even when this is used as a dike for the people, they still value stipend and make light of conduct."

子云：“君子不盡利以遺民。詩云：‘彼有遺秉，此有不斂穧，伊寡婦之利。’故君子仕則不稼，田則不漁，食時不力珍，大夫不坐羊，士不坐犬。詩云：‘採葑採菲，無以下體，德音莫違，及爾同死。’以此坊民，民猶忘義而爭利，以亡其身。”

Confucius said: "The gentleman does not take all the profit, so as to leave some for the people. The Book of Poetry, in the Xiaoya, in Da Tian, says: 'There are left-behind sheaves over there, and dropped ears of grain here, the profit of the widow.' So the gentleman in office does not farm, in hunting does not fish, eats in season without seeking rare flavors, a grand master does not kill a sheep to sit and eat without cause, and a scholar does not kill a dog to sit and eat without cause. The Book of Poetry, in the Bei airs, in Gu Feng, says: 'Picking turnips, picking radishes, do not take only the lower part. Do not go against a good name, and I will die with you.' Even when this is used as a dike for the people, they still forget righteousness and fight over profit, and so bring ruin on themselves."

子云：“夫禮坊民所淫，章民之別，使民無嫌，以為民紀者也。故男女無媒不交，無幣不相見，恐男女之無別也。以此坊民，民猶有自獻其身。詩云：‘伐柯如之何？匪斧不克，取妻如之何？匪媒不得。蓺麻如之何？橫從其畝。取妻如之何？必告父母。’”

Confucius said: "Ritual is a dike against the people's excess, makes clear the distinctions among the people, leaves the people without suspicion, and serves as the people's guiding thread. So men and women do not associate without a matchmaker and do not meet without betrothal gifts, for fear that men and women would lack distinctions. Even when this is used as a dike for the people, there are still those who offer themselves. The Book of Poetry, in the Bin airs, in Fa Ke, says: 'How to cut an axe handle? Without an axe it cannot be done. How to take a wife? Without a matchmaker it cannot be done. How to plant hemp? Plant it across and along the field rows. How to take a wife? One must tell one's parents.'"

子云：“取妻不取同姓，以厚別也。故買妾不知其姓，則卜之。以此坊民，魯春秋猶去夫人之姓曰吳，其死曰孟子卒。”

Confucius said: "One does not marry a woman of the same surname, in order to deepen the distinction. So when buying a concubine whose surname is unknown, one consults divination. Even when this is used as a dike for the people, the Spring and Annals of Lu still dropped the surname of the consort, calling her Wu, and at her death recorded it as 'Meng Zi died.'"

子云：“禮，非祭，男女不交爵。以此坊民，陽侯猶殺繆侯而竊其夫人。故大饗廢夫人之禮。”

Confucius said: "By ritual, except at a sacrifice, men and women do not hand each other cups. Even when this is used as a dike for the people, Yang Hou still killed the Marquis Mu and seized his consort. So at the great feast the rite of the consort was abandoned."

子云：“寡婦之子不有見焉則弗友也，君子以闢遠也。故朋友之交，主人不在，不有大故，則不入其門。以此坊民，民猶以色厚於德。”

Confucius said: "One does not befriend the son of a widow unless he has real insight; the gentleman does this to keep distance. So in the friendship among friends, if the host is not at home and there is no great reason, one does not enter his gate. Even when this is used as a dike for the people, they still hold beauty more weighty than virtue."

子云：“好德如好色，諸侯不下漁色，故君子遠色以為民紀。故男女授受不親，御婦人則進左手。姑姊妹女子子已嫁而反，男子不與同席而坐。寡婦不夜哭。婦人疾，問之，不問其疾。以此坊民，民猶淫泆而亂於族。”

Confucius said: "Love virtue as one loves beauty. A lord does not go below to fish for beauty, so the gentleman keeps far from sensual beauty as a guiding thread for the people. So men and women do not hand things directly to each other, and when driving for a woman one puts the left hand forward. When a paternal aunt, sister, or daughter has married and returned, men do not sit on the same mat with her. A widow does not weep at night. When a woman is ill, one inquires after her but does not ask where the illness is. Even when this is used as a dike for the people, they still indulge and cause disorder in the clan."

子云：“昏禮，婿親迎，見於舅姑，舅姑承子以授婿，恐事之違也。以此坊民，婦猶有不至者。”

Confucius said: "In the marriage rite, the bridegroom goes to meet the bride in person, pays respects to the parents-in-law, and the parents-in-law hand their daughter over to the groom, for fear that service might go wrong. Even when this is used as a dike for the people, there are still wives who fall short."

天命之謂性，率性之謂道，修道之謂教。道也者，不可須臾離也，可離非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。喜怒哀樂之未發謂之中，發而皆中節謂之和。中也者，天下之大本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉。

What Heaven bestows is called nature, following nature is called the Way, and cultivating the Way is called teaching. The Way cannot be left for even a moment; what can be left is not the Way. Therefore the gentleman is cautious and watchful over what he does not see, and fearful over what he does not hear. Nothing is more visible than what is hidden, nothing more manifest than what is subtle, so the gentleman is watchful over himself when alone. When joy, anger, sorrow, and delight have not yet arisen, it is called the mean; when they have arisen and all fit the measure, it is called harmony. The mean is the great root of the world; harmony is the way that reaches everywhere in the world. When the mean and harmony are attained, heaven and earth take their proper places and all things are nourished.

仲尼曰：“君子中庸，小人反中庸。君子之中庸也，君子而時中；小人之中庸也，小人而無忌憚也。”

Zhongni said: "The gentleman keeps to the mean; the petty man goes against the mean. The mean of the gentleman is that, being a gentleman, he is at every moment in accord with the mean; the mean of the petty man is that, being a petty man, he has no restraint."

子曰：“中庸其至矣乎？民鮮能久矣！”

Confucius said: "The mean is presumably the utmost, is it not? The people have rarely been able to practice it for a long time!"

子曰：“道之不行也，我知之矣！知者過之，愚者不及也。道之不明也，我知之矣！賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。”

Confucius said: "I know why the Way is not practiced: the wise go beyond it, and the foolish do not reach it. I know why the Way is not made clear: the worthy go beyond it, and the unworthy do not reach it. There is no one who does not eat and drink, yet few can know the flavors."

子曰：“道其不行矣夫！”

Confucius said: "The Way is probably not going to be practiced, is it!"

子曰：“舜其大知也與！舜好問而好察邇言，隱惡而揚善，執其兩端用其中於民。其斯以為舜乎！”

Confucius said: "Shun was surely a man of great wisdom! Shun liked to ask and liked to examine plain words, concealed the bad and spread the good, grasped the two extremes and applied the mean to the people. Perhaps that is how he became Shun!"

子曰：“人皆曰予知，驅而納諸罟擭陷阱之中而莫之知闢也。人皆曰予知，擇乎中庸而不能期月守也。”

Confucius said: "Everyone says 'I am wise,' yet when driven into nets, traps, and pitfalls, they do not know to avoid them. Everyone says 'I am wise,' yet when they choose the mean they cannot keep it for even a full month."

子曰：“回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。”

Confucius said: "As a person, Hui chooses the mean; when he gets one good thing, he holds it firmly to his heart and does not let it go."

子曰：“天下國家可均也，爵祿可辭也，白刃可蹈也，中庸不可能也。”

Confucius said: "The world, states, and families can be brought into balance, rank and stipend can be declined, bare blades can be trodden, but the mean cannot be achieved."

子路問強，子曰：“南方之強與？北方之強與？抑而強與？寬柔以教，不報無道，南方之強也。君子居之，衽金革死而不厭，北方之強也，而強者居之。故君子和而不流，強哉矯！中立而不倚，強哉矯！國有道，不變塞焉，強哉矯！國無道，至死不變，強哉矯！”

Zilu asked about strength. Confucius said: "The strength of the south? The strength of the north? Or your own strength? To teach with generosity and gentleness and not to take revenge on those without the Way is the strength of the south, where the gentleman dwells. To sleep on metal and hides and die without regret is the strength of the north, where the strong dwell. So the gentleman is harmonious without drifting; how strong and unyielding! He stands in the center without leaning; how strong and unyielding! When the state has the Way, he does not change the aims he held before success; how strong and unyielding! When the state lacks the Way, he does not change even to death; how strong and unyielding!"

子曰：“素隱行怪，後世有述焉，吾弗為之矣。君子遵道而行，半塗而廢，吾弗能已矣。君子依乎中庸，遯世不見知而不悔，唯聖者能之。”

Confucius said: "To seek the obscure and practice the strange, so that later ages praise one, this I do not do. The gentleman follows the Way, and if he gives up halfway, I cannot stop. The gentleman relies on the mean, withdraws from the world unknown to others without regret; only a sage can do this."

君子之道費而隱，夫婦之愚可以與知焉，及其至也，雖聖人亦有所不知焉。夫婦之不肖可以能行焉，及其至也，雖聖人亦有所不能焉。天地之大也，人猶有所憾。故君子語大，天下莫能載焉，語小，天下莫能破焉。詩云：“鳶飛戾天，魚躍於淵。”言其上下察也。君子之道造端乎夫婦，及其至也，察乎天地。

The Way of the gentleman is broad and also subtle. Even foolish husbands and wives can partake in knowing it, yet at its utmost even the sage has what he does not know. Even unworthy husbands and wives can practice it, yet at its utmost even the sage has what he cannot do. Heaven and earth are so great, yet people still find things to regret in them. So when the gentleman speaks of the great, nothing under heaven can contain it; when he speaks of the small, nothing under heaven can split it. The Book of Poetry, in the Daya, in Han Lu, says: "The kite flies to the sky, the fish leaps in the deep." It means that the Way is visible above and below. The Way of the gentleman begins with husband and wife, and at its utmost is clearly seen in heaven and earth.

子曰：“道不遠人，人之為道而遠人，不可以為道。詩云：‘伐柯伐柯，其則不遠。’執柯以伐柯，睨而視之，猶以為遠。故君子以人治人，改而止。忠恕違道不遠，施諸己而不願，亦勿施於人。君子之道四，丘未能一焉：所求乎子以事父，未能也；所求乎臣以事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。庸德之行，庸言之謹，有所不足，不敢不勉。有餘，不敢盡，言顧行，行顧言，君子胡不慥慥爾。”

Confucius said: "The Way is not far from people. If people practice a Way that is far from people, it cannot be the Way. The Book of Poetry, in the Bin airs, in Fa Ke, says: 'Cutting an axe handle, cutting an axe handle, the pattern is not far.' Holding an axe handle to cut an axe handle, and looking at it askance, one still thinks it is far. So the gentleman governs people with people, and stops once they correct themselves. Loyalty and reciprocity are not far from the Way: what you do not wish done to yourself, do not do to others. The Way of the gentleman has four parts, and I, Qiu, am not yet able to do even one: to serve my father as I would require of a son, I cannot; to serve my ruler as I would require of a minister, I cannot; to serve my elder brother as I would require of a younger brother, I cannot; to be the first to do for a friend what I would require of a friend, I cannot. Practice the ordinary virtues, be careful in ordinary words; if something is lacking, do not fail to make an effort; if there is surplus, do not dare to use it all up. Let words look to conduct and conduct look to words; how can the gentleman not be sincere?"

君子素其位而行，不願乎其外：素富貴行乎富貴，素貧賤行乎貧賤，素夷狄行乎夷狄，素患難行乎患難，君子無入而不自得焉。在上位不陵下，在下位不援上，正己而不求於人，則無怨。上不怨天，下不尤人，故君子居易以俟命，小人行險以徼倖。子曰：“射有似乎君子：失諸正鵠，反求諸其身。”

The gentleman acts according to his position and does not long for what is outside it: in wealth and honor he acts as one in wealth and honor, in poverty and lowliness he acts as one in poverty and lowliness, among the barbarians he acts as among barbarians, in hardship he acts as one in hardship; there is nowhere the gentleman enters where he is not self-possessed. In a high position he does not bully those below, in a low position he does not cling to those above, he sets himself right and seeks nothing from others, and so has no resentment. Above he does not resent Heaven, below he does not blame people. So the gentleman dwells in ease to await his destiny, while the petty man takes risks to seek luck. Confucius said: "Archery is like the gentleman: if he misses the center of the target, he looks back for the cause in himself."

君子之道，闢如行遠必自邇，闢如登高必自卑。詩曰：“妻子好合，如鼓瑟琴。兄弟既翕，和樂且耽。宜爾室家，樂爾妻帑。”子曰：“父母其順矣乎！”

The Way of the gentleman is like traveling far, which must begin from near, and like climbing high, which must begin from low. The Book of Poetry, in the Xiaoya, in Chang Di, says: "Wife and children in harmony are like playing the zither and se. Brothers are already together, in harmony and deep joy. Be right for your household, and delight your wife and children." Confucius said: "Parents must surely be at ease!"

子曰：“鬼神之為德其盛矣乎：視之而弗見，聽之而弗聞，體物而不可遺，使天下之人齊明盛服以承祭祀，洋洋乎如在其上，如在其左右。詩曰：‘神之格思，不可度思，矧可射思’。夫微之顯，誠之不可揜如此夫。”

Confucius said: "The virtue of ghosts and spirits is surely abundant: look for them and one cannot see; listen for them and one cannot hear; yet they are embodied in things and cannot be left out. They make people throughout the world fast and purify themselves and put on fine dress to receive the sacrifice, vast and wide as if above them, as if on their left and right. The Book of Poetry, in the Daya, in Yi, says: 'The coming of the spirits cannot be measured, how much less can one be weary of them.' The manifestation of the subtle and the impossibility of hiding sincerity are like this."

子曰：“舜其大孝也與！德為聖人，尊為天子，富有四海之內，宗廟饗之，子孫保之。故大德必得其位，必得其祿，必得其名，必得其壽。故天之生物，必因其材而篤焉。故栽者培之，傾者覆之。詩曰：‘嘉樂君子，憲憲令德。宜民宜人，受祿於天。保佑命之，自天申之。’故大德者必受命。”

Confucius said: "Shun was surely a man of great filial piety! In virtue he was a sage, in honor the Son of Heaven, in wealth he possessed all within the four seas, the ancestral temple feasted him, and his descendants kept his line. So one of great virtue will surely obtain the position, surely obtain the stipend, surely obtain the name, and surely obtain long life. So when Heaven gives birth to things, it surely adds richness according to their material. So what can be planted it nurtures, and what leans it overturns. The Book of Poetry, in the Daya, in Jia Le, says: 'The joyful gentleman, so brightly shows his fine virtue. Fitting to the people and fitting to men, he receives his stipend from Heaven. Protecting and commanding him, Heaven renews it.' So one of great virtue will surely receive the mandate."

子曰：“無憂者其惟文王乎！以王季為父，以武王為子，父作之，子述之。武王纘大王、王季、文王之緒，壹戎衣而有天下，身不失天下之顯名，尊為天子，富有四海之內，宗廟饗之，子孫保之。武王末受命，周公成文武之德，追王大王、王季，上祀先公以天子之禮。斯禮也，達乎諸侯大夫及士庶人。父為大夫，子為士，葬以大夫，祭以士。父為士，子為大夫，葬以士，祭以大夫。期之喪，達乎大夫。三年之喪，達乎天子。父母之喪無貴賤，一也。”

Confucius said: "The one who had no cause for sorrow was probably King Wen! He had King Ji as his father and King Wu as his son; the father laid the foundations and the son carried on the work. King Wu continued the achievements of King Tai, King Ji and King Wen; once he donned his armor he possessed the empire, and he did not lose the splendid name he had in the world. He was honored as Son of Heaven, rich with all within the four seas; the ancestral temple feasted him, and his descendants preserved his line. In his last years King Wu received the Mandate, and the Duke of Zhou completed the virtue of Kings Wen and Wu, posthumously honoring King Tai and King Ji as kings, and sacrificing to the earlier dukes upward with the rites of the Son of Heaven. These rites extended to the feudal lords, grand masters, scholars and commoners. If the father was a grand master and the son a scholar, the burial followed the grand master's rite and the sacrifice the scholar's. If the father was a scholar and the son a grand master, the burial followed the scholar's rite and the sacrifice the grand master's. The one-year mourning extended to the grand masters. The three-year mourning extended to the Son of Heaven. In mourning for parents there is no distinction of noble and humble; it is the same for all."

子曰：“武王、周公其達孝矣乎！夫孝者，善繼人之志，善述人之事者也。春秋修其祖廟，陳其宗器，設其裳衣，薦其時食。宗廟之禮，所以序昭穆也。序爵，所以辨貴賤也。序事，所以辨賢也。旅酬下為上，所以逮賤也。燕毛，所以序齒也。踐其位，行其禮，奏其樂，敬其所尊，愛其所親，事死如事生，事亡如事存，孝之至也。郊社之禮所以事上帝也，宗廟之禮所以祀乎其先也。明乎郊社之禮，禘嘗之義，治國其如示諸掌乎？”

Confucius said: "King Wu and the Duke of Zhou were surely those whose filial piety reached everywhere! Filial piety is being good at continuing the aims of others and good at carrying on their undertakings. In spring and autumn they repaired their ancestral temple, displayed the ancestral vessels, set out the robes and garments, and presented the seasonal foods. The rites of the ancestral temple are used to arrange the order of the generations of ancestors. Arranging the ranks is used to distinguish the noble and the humble. Arranging the duties is used to distinguish the worthy. At the toast by turns the lower pour for the higher, so as to reach the humble. At the feast seating is by the color of the hair, to arrange the order of age. They stepped into the places of their forebears, performed their rites, played their music, revered those whom the forebears honored and loved those whom they held dear; serving the dead as if they were alive and serving the departed as if they were present is the utmost of filial piety. The rites of the suburban and earth sacrifices are used to serve the Lord on High, and the rites of the ancestral temple are used to sacrifice to one's ancestors. One who understands the rites of the suburban and earth sacrifices and the meaning of the grand ancestral and autumn sacrifices would find governing the state like looking at the palm of his hand."

哀公問政，子曰：“文武之政，布在方策。其人存，則其政舉；其人亡，則其政息。人道敏政，地道敏樹。夫政也者，蒲盧也。故為政在人，取人以身，修身以道，修道以仁。仁者人也，親親為大。義者宜也，尊賢為大。親親之殺，尊賢之等，禮所生也。在下位不獲乎上，民不可得而治矣。故君子不可以不修身，思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天。”天下之達道五，所以行之者三。曰君臣也、父子也、夫婦也、昆弟也、朋友之交也，五者天下之達道也。知、仁、勇三者，天下之達德也。所以行之者一也。或生而知之，或學而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉強而行之，及其成功一也。子曰：“好學近乎知，力行近乎仁，知恥近乎勇。知斯三者則知所以修身，知所以修身則知所以治人，知所以治人則知所以治天下國家矣。”凡為天下國家有九經，曰修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。修身則道立，尊賢則不惑，親親則諸父昆弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之。齊明盛服，非禮不動，所以修身也。去讒遠色，賤貨而貴德，所以勸賢也。尊其位，重其祿，同其好惡，所以勸親親也。官盛任使，所以勸大臣也。忠信重祿，所以勸士也。時使薄斂，所以勸百姓也。日省月試，既廩稱事，所以勸百工也。送往迎來，嘉善而矜不能，所以柔遠人也。繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。凡為天下國家有九經，所以行之者一也。凡事豫則立，不豫則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。在下位不獲乎上，民不可得而治矣。

Duke Ai asked about government. Confucius said: "The government of Kings Wen and Wu is laid out on the wooden tablets and bamboo slips. When the right men are there, their government flourishes; when such men are gone, their government ceases. The way of man works swiftly in government, the way of earth works swiftly in planting. Government is like the bulrush. Therefore the conduct of government depends on the right men, the right men are obtained by one's own person, one cultivates one's person by the Way, and one cultivates the Way by humaneness. Humaneness is man, and the greatest expression of it is loving one's kin. Righteousness is what is fitting, and the greatest expression of it is honoring the worthy. The gradations in loving one's kin and the degrees in honoring the worthy are what ritual arises from. If one in a lower position does not gain the trust of those above, the people cannot be governed. Therefore the noble person cannot do without cultivating his person; wishing to cultivate his person, he cannot do without serving his kin; wishing to serve his kin, he cannot do without knowing men; wishing to know men, he cannot do without knowing Heaven." There are five universal ways in the world, and three by which they are practiced. They are the relations of ruler and minister, father and son, husband and wife, elder and younger brothers, and friends; these five are the universal ways in the world. Wisdom, humaneness and courage, these three, are the universal virtues of the world. What carries them out is one thing. Some are born knowing it, some know it by learning, some know it through hardship, but when they have come to know it, it is one. Some practice it with ease, some practice it for profit, some practice it with effort, but when they have succeeded, it is one. Confucius said: "Love of learning is close to wisdom; vigorous practice is close to humaneness; knowing shame is close to courage. One who knows these three knows how to cultivate his person; one who knows how to cultivate his person knows how to govern others; one who knows how to govern others knows how to govern the empire and the state." There are nine constant principles for governing the empire and the state: cultivating one's person, honoring the worthy, loving one's kin, respecting the great ministers, caring for the whole body of officials, treating the common people as one's children, attracting the hundred craftsmen, treating kindly those from afar, and cherishing the feudal lords. When the person is cultivated, the Way is established; when the worthy are honored, one is not perplexed; when kin are loved, uncles and brothers do not resent; when great ministers are respected, one is not dazzled and confused; when the body of officials is cared for, the scholars repay one with great ritual loyalty; when the common people are treated as children, the hundred clans are encouraged; when the craftsmen are attracted, resources are sufficient; when those from afar are treated kindly, the four quarters turn to one; when the feudal lords are cherished, the empire stands in awe. To fast, to purify oneself, to dress in splendid garb, and not to move in any way contrary to ritual is how one cultivates the person. To banish slander, keep away from beauty, make light of goods and make much of virtue is how one encourages the worthy. To honor their positions, make weighty their stipends, and share their likes and dislikes is how one encourages loving one's kin. To provide a full staff of subordinate officials to carry out their orders is how one encourages the great ministers. To be loyal and trustworthy and generous with stipends is how one encourages the scholars. To employ people only at proper times and to lighten taxes is how one encourages the hundred clans. To inspect daily and test monthly, and to give provisions in proportion to the work is how one encourages the craftsmen. To escort those who leave and welcome those who come, to commend the good and pity the incapable is how one treats kindly those from afar. To continue lines that have been broken, restore states that have been abolished, set right disorder and support what is in peril, to receive court visits at proper times, to send away generously and take in lightly is how one cherishes the feudal lords. There are nine constant principles for governing the empire and the state, and what carries them out is one thing. In all things, if prepared beforehand one stands; if not prepared, one fails. If words are settled beforehand, one does not stumble; if affairs are settled beforehand, one does not fall into difficulty; if actions are settled beforehand, one does not feel remorse; if the Way is settled beforehand, one is never at a loss. If one in a lower position does not gain the trust of those above, the people cannot be governed.

獲乎上有道，不信乎朋友，不獲乎上矣。信乎朋友有道，不順乎親，不信乎朋友矣。順乎親有道，反諸身不誠，不順乎親矣。誠身有道，不明乎善，不誠乎身矣。誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也。誠之者，擇善而固執之者也。博學之，審問之，慎思之，明辨之，篤行之。有弗學，學之弗能弗措也；有弗問，問之弗知，弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，己百之，人十能之，己千之。果能此道矣，雖愚必明，雖柔必強。

There is a way to gain the trust of those above: if one is not trusted by his friends, he will not gain the trust of those above. There is a way to be trusted by friends: if one does not obey his kin, he will not be trusted by his friends. There is a way to obey one's kin: if on examining oneself one finds one is not sincere, one will not obey one's kin. There is a way to make oneself sincere: if one does not understand what is good, one cannot make oneself sincere. Sincerity is the Way of Heaven; making oneself sincere is the way of man. One who is sincere hits the mean without effort and attains without thinking, and is at ease in accord with the Way; this is the sage. One who makes himself sincere chooses the good and holds fast to it. He learns it broadly, inquires into it carefully, reflects on it cautiously, discriminates it clearly, and practices it earnestly. There may be what he has not learned, but if he learns and cannot yet do it, he does not stop; there may be what he has not asked, but if he asks and does not yet know, he does not stop; there may be what he has not reflected on, but if he reflects and does not yet grasp it, he does not stop; there may be what he has not discriminated, but if he discriminates and is not yet clear, he does not stop; there may be what he has not practiced, but if he practices and is not yet earnest, he does not stop. If another can do it in one try, he does it in a hundred; if another can do it in ten, he does it in a thousand. If one can truly follow this way, though stupid he will surely become clear, and though weak he will surely become strong.

自誠明謂之性，自明誠謂之教。誠則明矣，明則誠矣。

To be clear because of sincerity is called nature; to be sincere because of clarity is called teaching. Where there is sincerity there is clarity, and where there is clarity there is sincerity.

唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。

Only one who is utterly sincere in the world can fully develop his own nature; being able to fully develop his own nature, he can fully develop the nature of others; being able to fully develop the nature of others, he can fully develop the nature of things; being able to fully develop the nature of things, he can assist the transforming and nourishing powers of Heaven and Earth; being able to assist the transforming and nourishing powers of Heaven and Earth, he can form a triad with Heaven and Earth.

其次致曲，曲能有誠。誠則形，形則著，著則明，明則動，動則變，變則化。唯天下至誠為能化。

The next level devotes itself to one particular aspect, and in one aspect there can be sincerity. Sincerity takes form; taking form, it becomes manifest; becoming manifest, it becomes bright; becoming bright, it moves; moving, it changes; changing, it transforms. Only one who is utterly sincere in the world can transform.

至誠之道可以前知。國家將興，必有禎祥；國家將亡，必有妖孽。見乎蓍龜，動乎四體。禍福將至，善必先知之，不善必先知之。故至誠如神。

The way of utter sincerity can foresee things. When a state is about to flourish, there are sure to be auspicious omens; when a state is about to perish, there are sure to be ominous signs. They show up in the milfoil and tortoise shell and are stirred in the four limbs. When disaster or blessing is about to come, one can surely know the good beforehand and surely know the bad beforehand. Therefore utter sincerity is like a spirit.

誠者自成也，而道自道也。誠者物之終始，不誠無物。是故君子誠之為貴。誠者，非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也。故時措之宜也。

Sincerity completes oneself, and the Way guides oneself. Sincerity is the end and beginning of things; without sincerity there would be no things. Therefore the noble person values sincerity. Sincerity is not merely completing oneself and then stopping; it is also what completes things. Completing oneself is humaneness; completing things is wisdom. These are the virtues of the nature and the way of joining outer and inner. Therefore it is fitting whenever it is applied.

故至誠無息，不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚所以載物也，高明所以覆物也，悠久所以成物也。博厚配地，高明配天，悠久無疆。如此者不見而章，不動而變，無為而成。天地之道，可壹言而盡也：其為物不貳，則其生物不測。天地之道，博也，厚也，高也，明也，悠也，久也。今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華嶽而不重，振河海而不洩，萬物載焉。今夫山，一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉鮫龍魚鱉生焉，貨財殖焉。詩曰：“惟天之命，於穆不已。”蓋曰天之所以為天也。“於乎不顯，文王之德之純”，蓋曰文王之所以為文也，純亦不已。

Therefore utter sincerity never ceases. Not ceasing, it endures; enduring, it shows its effect; showing its effect, it reaches far; reaching far, it is broad and thick; being broad and thick, it is high and bright. The broad and thick are what carry things, the high and bright are what cover things, and the long-lasting is what completes things. Being broad and thick matches the earth, being high and bright matches heaven, and being long-lasting has no limit. That being so, it is manifest without showing itself, it transforms without moving, and accomplishes without acting. The way of Heaven and Earth can be told in one phrase: as things they are undivided, so the way they produce things is beyond measure. The way of Heaven and Earth is broad, thick, high, bright, far-reaching and long-lasting. Now this heaven is the accumulation of a little bit of brightness, but when it is without limit, the sun, moon, stars and planets are strung on it and the myriad things are covered by it. Now this earth is the accumulation of a handful of soil, but when it is broad and thick, it bears Mount Hua without feeling its weight, holds rivers and seas without leaking, and the myriad things are borne by it. Now this mountain is the accumulation of a fist-sized stone, but when it is vast, grass and trees grow on it, birds and beasts dwell in it, and treasures are produced from it. Now this water is the accumulation of a ladleful, but when it is beyond measure, great turtles, crocodiles, dragons, fish and terrapins live in it, and goods and wealth multiply in it. The Odes, in the Hymns of Zhou, 'The Decree of Heaven', say: "The decree of Heaven, how beautiful and unceasing." This means that this is how Heaven is Heaven. "Oh, how illustrious, the purity of King Wen's virtue!" This means that this is how King Wen was called Wen, for his purity too was unceasing.

大哉聖人之道！洋洋乎發育萬物，峻極於天。優優大哉，禮儀三百，威儀三千，待其人然後行。故曰：“苟不至德，至道不凝焉。”故君子尊德性而道問學，致廣大而盡精微，極高明而道中庸，溫故而知新，敦厚以崇禮。是故居上不驕，為下不倍。國有道，其言足以興，國無道，其默足以容。詩曰：“既明且哲，以保其身。”其此之謂與。

How great is the Way of the sage! Overflowing, it gives rise to the myriad things and rises high to reach Heaven. How abundant and great: three hundred rules of ritual and three thousand rules of demeanor await the right person before they are put into practice. Therefore it is said: "Unless there is utmost virtue, the utmost Way will not coalesce." So the noble person honors the virtuous nature and pursues inquiry and learning; he reaches breadth and exhausts the subtle; he attains the height of brightness and follows the middle way; he reviews the old and knows the new; he is generous and honors ritual. Therefore in a high position he is not arrogant, and in a low position he does not rebel. When the state has the Way, his words are enough to make it flourish; when the state lacks the Way, his silence is enough to protect him. The Odes, in the Greater Odes, 'Zhengmin', say: "Both clear-sighted and wise, he preserves his person." This is probably what is meant.

子曰：“愚而好自用，賤而好自專，生乎今之世，反古之道，如此者災及其身者也。”非天子不議禮，不制度，不考文，今天下車同軌，書同文，行同倫，雖有其位，苟無其德，不敢作禮樂焉。雖有其德，苟無其位，亦不敢作禮樂焉。子曰：“吾說夏禮，杞不足徵也。吾學殷禮，有宋存焉。吾學周禮，今用之，吾從周。”

Confucius said: "One who is ignorant yet likes to follow his own judgment, who is lowly yet likes to act on his own authority, who is born in the present age yet returns to the ways of antiquity, will have calamity reach his person." Unless one is the Son of Heaven, one does not discuss ritual, fix standards or examine writing. Now throughout the empire carts have the same gauge, writing has the same script, and conduct follows the same norms. Even if one has the position, if one lacks the virtue, one dares not create rites and music. Even if one has the virtue, if one lacks the position, one also dares not create rites and music. Confucius said: "I can speak of the rites of Xia, but Qi does not suffice to bear witness. I have studied the rites of Yin, and Song still preserves them. I have studied the rites of Zhou, which are in use today, and I follow Zhou."

王天下有三重焉，其寡過矣乎。上焉者，雖善無徵，無徵不信，不信民弗從。下焉者，雖善不尊，不尊不信，不信民弗從。故君子之道，本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。詩曰：“在彼無惡，在此無射。庶幾夙夜，以永終譽。”君子未有不如此而蚤有譽於天下者也。

There are three weighty matters in ruling the empire, and with them one will probably have few faults. Those above, though good, have no proof, and without proof they are not believed, and if not believed the people do not follow. Those below, though good, are not honored, and if not honored they are not believed, and if not believed the people do not follow. So the way of the noble person is rooted in his own person, tested among the common people, examined against the Three Kings without error, established between Heaven and Earth without contradiction, put to the test with ghosts and spirits without doubt, and awaits a sage a hundred generations later without perplexity. To put it to the test with ghosts and spirits without doubt is to know Heaven; to await a sage a hundred generations later without perplexity is to know man. So the noble person's every movement becomes for generations the Way of the world, his every action becomes for generations the law of the world, and his every word becomes for generations the standard of the world. Those far from him look up to him, and those near to him never tire of him. The Odes, in the Hymns of Zhou, 'The Egrets', say: "There, no one dislikes them; here, no one tires of them. Day and night, they will bring their fame to its end." There has never been a noble person who, not being like this, early gained a name throughout the world.

仲尼祖述堯舜，憲章文武，上律天時，下襲水土。闢如天地之無不持載，無不覆幬，闢如四時之錯行，如日月之代明。萬物並育而不相害，道並行而不相悖。小德川流，大德敦化，此天地之所以為大也。唯天下至聖為能聰明睿知，足以有臨也；寬裕溫柔，足以有容也；發強剛毅，足以有執也；齊莊中正，足以有敬也；文理密察，足以有別也。溥博淵泉而時出之。溥博如天，淵泉如淵，見而民莫不敬，言而民莫不信，行而民莫不說。是以聲名洋溢乎中國，施及蠻貊。舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊，凡有血氣者，莫不尊親。故曰配天。

Zhongni took Yao and Shun as his remote ancestors, and Kings Wen and Wu as his near models; above he took the seasons of Heaven as his pattern, and below he followed the water and earth. He is like Heaven and Earth, which there is nothing they do not support and carry, nothing they do not cover; he is like the four seasons succeeding one another, like the sun and moon taking turns in shining. The myriad things are nourished together without harming one another, the Ways run side by side without conflict. The lesser virtues are like river streams flowing, the greater virtues are thick and transforming; this is what makes Heaven and Earth great. Only one who is utterly sage in the world can be keen, discerning, perceptive and wise, enough to preside over the people; generous, magnanimous, gentle and mild, enough to embrace them; vigorous, strong, firm and resolute, enough to hold fast; dignified, solemn, central and upright, enough to command reverence; refined, orderly, minute and discerning, enough to make distinctions. Vast like a deep spring, he gives forth at the proper time. Vast like Heaven, deep like an abyss. When he appears, none of the people fail to revere him; when he speaks, none of the people fail to believe him; when he acts, none of the people fail to be pleased. Therefore his fame overflows the Middle Kingdom and extends to the barbarians. Wherever boats and carts reach, wherever human strength penetrates, what Heaven covers, what Earth carries, what the sun and moon illumine, where frost and dew fall, all who have blood and breath honor and love him. Therefore it is said he matches Heaven.

唯天下至誠為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？肫肫其仁，淵淵其淵，浩浩其天，苟不固聰明聖知達天德者，其孰能知之？

Only one who is utterly sincere in the world can order the great constant principles of the world, establish the great root of the world, and know the transforming and nourishing powers of Heaven and Earth. How could he lean on anything? Earnest is his humaneness, deep is his abyss, vast is his Heaven. Unless one is truly keen, sage-like, wise and in command of Heavenly virtue, who could know him?

詩曰：“衣錦尚絅。”惡其文之著也。故君子之道，闇然而日章；小人之道，的然而日亡。君子之道淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。詩云：“潛雖伏矣，亦孔之昭。”故君子內省不疚，無惡於志，君子所不可及者，其唯人之所不見乎？詩云：“相在爾室，尚不愧於屋漏。”故君子不動而敬，不言而信。詩曰：“奏假無言，時靡有爭。”是故君子不賞而民勸，不怒而民威於鈇鉞。詩曰：“不顯惟德，百辟其刑之。”是故君子篤恭而天下平。詩曰：“予懷明德，不大聲以色。”子曰：“聲色之於以化民未也。”詩曰：“德輶如毛。”毛猶有倫，“上天之載，無聲無臭”，至矣！

The Odes, in the Airs of Wei, 'Shuo Ren', say: "Wearing brocade, she puts a plain gauze coat over it." This is out of dislike for the display of its pattern. So the way of the noble person is dim but grows brighter daily, while the way of the petty person is bright but fades daily. The way of the noble person is plain yet never tiresome, simple yet refined, mild yet ordered; he knows that the far comes from the near, knows where the wind comes from, and knows that the subtle becomes manifest; he can enter into virtue. The Odes, in the Lesser Odes, 'Zhengyue', say: "Though it lies hidden, it is also very clear." Therefore the noble person, on examining himself within, finds no fault, and in his will no dislike. What the noble person cannot be matched in is probably only what others cannot see. The Odes, in the Greater Odes, 'Yi', say: "Looking at you in your chamber, you are not ashamed even before the dark corner." So the noble person is reverent without acting and trusted without speaking. The Odes, in the Hymns of Shang, 'Lie Zu', say: "In presenting prayers there are no words; at this time there is no contention." So the noble person without bestowing rewards has the people encouraged, and without showing anger has the people fear him more than axes. The Odes, in the Hymns of Zhou, 'Lie Wen', say: "What is not brilliant is only virtue; the many lords take it as their model." So the noble person is earnest and reverent and the world is at peace. The Odes, in the Greater Odes, 'Huang Yi', say: "I cherish your bright virtue, which does not make a great show of voice or look." Confucius said: "Voice and look are the lesser means of transforming the people." The Odes, in the Greater Odes, 'Zhengmin', say: "Virtue is as light as a hair." A hair still has a kind to compare with; "the affairs of high Heaven have no sound and no smell" is the utmost!