Shen Yi (The Deep Garment)

古者深衣，蓋有制度以應規矩繩權衡。短毋見膚，長毋被土，續衽鉤邊，要縫半下，袼之高下，可以運肘。袂之長短，反詘之及肘。帶，下毋厭髀，上毋厭脅，當無骨者。

The deep garment of antiquity probably had a system to match the compass, the square, the plumb line, the marking cord and the balance. Short enough not to expose the skin, long enough not to cover the ground, with the front panel joined and the hem hooked at the edge, the waist seam half the width of the hem. The height of the sleeve opening allows the elbow to turn. The length of the sleeve, when folded back, reaches the elbow. As for the sash, below it should not press on the thigh bones, and above it should not press on the ribs, but should fall just where there is no bone.

制十有二幅，以應十有二月。袂圜以應規，曲袷如矩以應方，負繩及踝以應直，下齊如權衡以應平。故規者，行舉手以為容，負繩抱方者以直其政，方其義也。故《易》曰：坤六二之動，直以方也。下齊如權衡者，以安志而平心也。五法已施，故聖人服之。故規矩取其無私，繩取其直，權衡取其平，故先王貴之。故可以為文，可以為武，可以擯相，可以治軍旅。完且弗費，善衣之次也。

It is cut in twelve widths, to correspond to the twelve months. The round sleeve corresponds to the compass, the curved collar like a square corresponds to squareness, the back seam running straight to the ankles corresponds to straightness, and the even hem like a balance corresponds to evenness. So the compass is used for the bearing in walking and raising the hands; carrying the line on the back and embracing the square is to make government straight and righteousness square. So the Book of Changes says: the movement of the six in the second place of Kun is straight and square. The hem even like a balance is to settle the mind and level the heart. With the five rules applied, the sage wears it. So the compass and square are taken for their lack of bias, the line for its straightness, and the balance for its evenness, and so the former kings valued it. So it can be used for civil affairs, can be used for military affairs, can be used for serving as a master of ceremonies, and for governing armies. Complete yet not wasteful, it ranks next after the finest clothing.

具父母，大父母，衣純以繢。具父母，衣純以青。如孤子，衣純以素，純袂，緣純邊，廣各寸半。

When both parents and grandparents are alive, the garment is bordered with colored patterns. When both parents are alive, the border is blue. If one is an orphan, the border is plain. The borders of the sleeves and of the edge are each one and a half inches wide.

投壺之禮，主人奉矢，司射奉中，使人執壺。主人請曰：“某有枉矢哨壺，請以樂賓。”賓曰：“子有旨酒嘉餚，某既賜矣，又重以樂，敢辭？”主人曰：“枉矢哨壺，不足辭也，敢固以請？”賓曰：“某既賜矣，又重以樂，敢固辭？”主人曰：“枉矢哨壺，不足辭也，敢固以請？”賓曰：“某固辭不得命，敢不敬從？”

The ritual of pitch-pot: the host holds the arrows, the master of archery holds the scoring holder, and a person is sent to carry the pot. The host requests: "I have crooked arrows and a pot with a lopsided mouth; may I use them to give the guest some pleasure." The guest says: "You have provided fine wine and good food, and I have already received your gift; now you add amusement, how dare I decline?" The host says: "Crooked arrows and a lopsided pot are not worth declining; may I dare request again?" The guest says: "I have already received your gift and now you add amusement; how dare I decline again?" The host says: "Crooked arrows and a lopsided pot are not worth declining; may I dare request again?" The guest says: "I have firmly declined and cannot get permission; how dare I not respectfully comply?"

賓再拜受，主人般還曰闢。主人阼階上拜送，賓盤還曰闢。

The guest bows twice and receives the arrows, and the host turns aside to avoid the bow. The host bows in sending them off from the eastern steps, and the guest turns aside to avoid it.

已拜受矢，進即兩楹間，退反位，揖賓就筵。

Having bowed and received the arrows, he advances between the two pillars, returns to his place, and bows to invite the guest to his mat.

司射進度壺，間以二矢半，反位，設中東面，執八筭興。

The master of archery steps forward, measures and places the pot, two and a half arrow-lengths from the mat, returns to his place, sets the scoring holder facing east, and stands holding eight counting rods.

請賓曰：“順投為入，比投不釋，勝飲不勝者。正爵既行，請為勝者立馬，一馬從二馬，三馬既立，請慶多馬。”請主人亦如之。

He invites the guest, saying: "An arrow counts only if it goes in headfirst; successive throws do not release rods. The winner makes the loser drink. After the proper cup has gone round, please set up horses for the winner; one horse follows two horses, and when three horses are set up, please congratulate the one with more horses." He invites the host in the same way.

命弦者曰：“請奏狸首，間若一。”大師曰諾。

He orders the zither player: "Please play 'Li Shou' at an even, steady pace." The grand music master says: Yes.

左右告矢具，請拾投。有入者，則司射坐而釋一筭焉。賓黨於右，主黨於左。

He announces to left and right that the arrows are ready and asks them to throw in turn. If one goes in, the master of archery sits down and releases one counting rod. The guest's side is on the right, the host's side on the left.

卒投，司射執筭曰：“左右卒投，請數。”二筭為純，一純以取，一筭為奇，遂以奇筭告，曰：“某賢於某若干純。”奇則曰奇，均則曰左右鈞。

When the throwing is finished, the master of archery holds the rods and says: "Left and right have finished throwing; please count." Two rods make a pair, counted in pairs, and one rod is an odd one. Then he announces with the odd: "So-and-so beats so-and-so by so many pairs." If there is an odd one, he says odd; if equal, he says left and right are even.

命酌曰：“請行觴。”酌者曰諾。當飲者皆跪奉觴曰：“賜灌。”勝者跪曰：“敬養。”

He orders the pouring of wine, saying: "Please pass the cup." The one who pours says: Yes. Those who must drink all kneel and hold the cup, saying: "Grant me the pouring." The winner kneels and says: "I respectfully offer it for your nourishment."

正爵既行，請立馬，馬各直其筭，一馬從二馬，以慶。慶禮曰：“三馬既備，請慶多馬。”賓主皆曰諾。正爵既行，請徹馬。

After the proper cup has gone round, they ask to set up horses, the horses each facing their rods, one horse following two horses, in order to congratulate. The words of congratulation are: "The three horses are complete; please congratulate the one with more horses." Guest and host both say: Yes. After the proper cup has gone round, they ask to remove the horses.

筭多少視其坐。籌，室中五扶，堂上七扶庭中九扶。筭長尺二寸，壺頸修七寸，腹修五寸，口徑二寸半，容鬥五升。壺中實小豆焉，為其矢之躍而出也。壺去席二矢半。矢，以柘若棘，毋去其皮。

The number of counting rods depends on the number of people present. Measure: in a room five spans, in a hall seven spans, in a courtyard nine spans. The counting rods are one foot two inches long. The neck of the pot is seven inches long, the belly five inches, the mouth two and a half inches across, and the capacity is one dou and five sheng. The pot is filled with small beans, so that the arrows will not bounce out. The pot stands two and a half arrow-lengths from the mat. The arrows are made of mulberry-wood or jujube wood, with the bark not removed.

魯令弟子辭曰：“毋幠，毋敖，毋偝立，毋踰言，偝立踰言有常爵。”薛令弟子辭曰：“毋幠，毋敖，毋偝立，毋踰言，若是者浮。”司射、庭長及冠士立者皆屬賓黨，樂人及使者、童子皆屬主黨。

The proclamation of the state of Lu to the young players says: "Do not be lax, do not be arrogant, do not stand with your back turned, do not speak from a distance. For standing with the back turned or speaking from afar there is the regular penalty cup." The proclamation of the state of Xue to the young players says: "Do not be lax, do not be arrogant, do not stand with your back turned, do not speak from a distance. Those who do so are made to drink." The master of archery, the courtyard chief and capped gentlemen who stand all belong to the guest's side; the musicians, the messengers and the boys all belong to the host's side.

鼓○□○○□□○□○○□半○□○□○○○□□○□○魯鼓○□○○○□□○□○○□□○□○○□□○半○□○○○□□○薛鼓，取半以下為投壺禮，盡用之為射禮。魯鼓○□○○□□○○半○□○○□○○○○□○□○薛鼓○□○○○○□○□○□○○○□○□○○□○半○□○□○○○○□。

Drum pattern: ○□○○□□○□○○□half○□○□○○○□□○□○ Lu drum ○□○○○□□○□○○□□○□○○□□○half○□○○○□□○ Xue drum. The portion after the half mark is used as the ritual of pitch-pot, and the whole is used as the ritual of archery. Lu drum ○□○○□□○○half○□○○□○○○○□○□○ Xue drum ○□○○○○□○□○□○○○□○□○○□○half○□○□○○○○□.

魯哀公問於孔子曰：“夫子之服，其儒服與？”

Duke Ai of Lu asked Confucius: "Master, are your clothes the clothes of a Confucian scholar?"

孔子對曰：“丘少居魯，衣逢掖之衣，長居宋，冠章甫之冠。丘聞之也：君子之學也博，其服也鄉。丘不知儒服。”

Confucius replied: "When I was young I lived in Lu and wore a robe with wide sleeves; when I grew up I lived in Song and wore the Zhangfu cap. I have heard that the noble man's learning is broad, but his clothes follow the local custom. I do not know what the clothes of a Confucian scholar are."

哀公曰：“敢問儒行？”

Duke Ai said: "May I ask about the conduct of Confucian scholars?"

孔子對曰：“遽數之不能終其物，悉數之，乃留更僕，未可終也。”

Confucius replied: "If I hurried through listing them, I could not finish all of it; if I listed them all, I would have to have the attendants changed and still could not finish."

哀公命席，孔子侍曰：“儒有席上之珍以待聘，夙夜強學以待問，懷忠信以待舉，力行以待取。其自立有如此者。儒有衣冠中，動作慎。其大讓如慢，小讓如偽，大則如威，小則如愧，其難進而易退也，粥粥若無能也。其容貌有如此者。

Duke Ai had a mat set, and Confucius sat in attendance and said: "The Confucian scholar has treasures on the mat to await being summoned, studies diligently day and night to await being questioned, cherishes loyalty and trustworthiness to await being recommended, and exerts himself in practice to await being employed. This is how he stands on his own. The Confucian scholar is moderate in dress and cap and careful in movement. In great courtesy he seems careless, in small courtesy he seems insincere; in great matters he seems awe-inspiring, in small matters he seems bashful; he is hard to advance and easy to withdraw, and in his gentleness he seems to have no talent. This is how he looks.

“儒有居處齊難，其坐起恭敬，言必先信，行必中正。道塗不爭險易之利，冬夏不爭陰陽之和，愛其死以有待也，養其身以有為也。其備豫有如此者。

"The Confucian scholar is solemn and cautious in daily life, respectful in sitting and rising, and in speech always puts trustworthiness first and in conduct always keeps to what is right. On the road he does not contest the convenience of easy or dangerous paths, in winter and summer he does not contest the comfort of shade or sun. He cherishes his life in order to wait for something, and nourishes his body in order to do something. This is how he prepares.

“儒有不寶金玉，而忠信以為寶；不祈土地，立義以為土地；不祈多積，多文以為富。難得而易祿也，易祿而難畜也。非時不見，不亦難得乎？非義不合，不亦難畜乎？先勞而後祿，不亦易祿乎？其近人有如此者。

"The Confucian scholar does not treat gold and jade as treasure but treats loyalty and trustworthiness as treasure; he does not seek land but treats establishing righteousness as land; he does not seek great accumulation but treats great learning as wealth. He is hard to obtain yet easy to give a salary to, easy to give a salary to yet hard to keep. Is he not hard to obtain, when he does not appear except at the proper time? Is he not hard to keep, when he does not join with anyone casually unless it is right? Is he not easy to give a salary to, when he works first and receives pay afterwards? This is how he draws close to people.

“儒有委之以貨財，淹之以樂好，見利不虧其義。劫之以眾，沮之以兵，見死不更其守。鷙蟲攫搏，不程勇者。引重鼎，不程其力，往者不悔，來者不豫，過言不再，流言不極。不斷其威，不習其謀。其特立有如此者。

"If you entrust him with goods and wealth, entertain him with pleasures to detain him, he will not damage his righteousness when he sees profit. If you threaten him with a crowd or frighten him with weapons, he will not change his principles when he sees death. When a fierce beast pounces, he does not measure his courage; when he pulls a heavy cauldron, he does not measure his strength. He does not regret the past, does not worry in advance about the future, does not repeat a mistaken word, and does not trace the source of rumors. He does not break off his dignity and does not rehearse schemes. This is how he stands out.

“儒有可親而不可劫也，可近而不可迫也，可殺而不可辱也。其居處不淫，其飲食不溽，其過失可微辨而不可面數也。其剛毅有如此者。

"The Confucian scholar may be befriended but not coerced, may be approached but not pressed, may be killed but not insulted. He is not dissolute in daily life, not rich in his food and drink, and his faults may be pointed out subtly but not rebuked to his face. This is how he is firm.

“儒有忠信以為甲冑，禮義以為幹櫓。戴仁而行，抱義而處，雖有暴政不更其所。其自立有如此者。

"The Confucian scholar takes loyalty and trustworthiness as his armor and ritual and righteousness as his shield. Bearing benevolence on his head he acts, holding righteousness in his arms he lives in the world; even under a tyrannical government he does not change where he stands. This is how he stands on his own.

“儒有一畝之宮，環堵之室，篳門圭窬，蓬戶甕牖，易衣而出，幷日而食。上荅之，不敢以疑。上不荅，不敢以諂。其仕有如此者。

"The Confucian scholar has a house of one mu, a dwelling with four walls of earth, a brushwood gate and a small gate opening shaped like a jade tablet, a door of woven mugwort and a window made from a broken jar; he changes clothes to go out, and two days' meals are eaten as one. If his superior answers him, he does not dare to doubt; if his superior does not answer, he does not dare to flatter. This is how he takes office.

“儒有今人與居，古人與稽，今世行之，後世以為楷。適弗逢世，上弗援，下弗推，讒諂之民有比黨而危之者，身可危也，而志不可奪也。雖危，起居竟信其志，猶將不忘百姓之病也。其憂思有如此者。

"The Confucian scholar lives together with people of his own age while testing himself against the ancients; what he practices in this age will be taken as a model by later ages. If he happens not to meet his times, with none above to lift him up and none below to recommend him, and slanderers and flatterers band together to harm him, his body may be endangered, but his will cannot be taken away. Even in danger he still stretches out his aims in daily life, and does not forget the people's suffering. This is how he is concerned.

“儒有博學而不窮，篤行而不倦，幽居而不淫，上通而不困。禮之以和為貴，忠信之美，優遊之法，慕賢而容眾，毀方而瓦合。其寬裕有如此者。

"The Confucian scholar studies widely without end, practices earnestly without tiring, lives in seclusion without indulgence, and succeeds in the world above without being cornered. In ritual he values harmony, in loyalty and trustworthiness he values beauty, he values a relaxed and generous manner, admires the worthy and embraces the many, and, rounding off his corners, fits like tiles joined together. This is how he is generous.

“儒有內稱不闢親，外舉不闢怨。程功積事，推賢而進達之，不望其報。君得其志，苟利國家，不求富貴。其舉賢援能有如此者。

"Within, the Confucian scholar recommends without avoiding his relatives; outside, he recommends without avoiding his enemies. He weighs merit and accumulates deeds, and promotes the worthy so that they may advance, not expecting repayment. If the ruler obtains his aim, then as long as it benefits the state, he does not seek wealth and rank. This is how he promotes the worthy and helps the able.

“儒有聞善以相告也，見善以相示也，爵位相先也，患難相死也，久相待也，遠相致也。其任舉有如此者。

"When the Confucian scholars hear of goodness they tell each other, when they see goodness they point it out to each other; they yield rank to each other first, in difficulty they die for each other, in long separation they wait for each other, and from afar they call for each other. This is how he takes on and promotes.

“儒有澡身而浴德，陳言而伏，靜而正之。上弗知也，麤而翹之，又不急為也。不臨深而為高，不加少而為多。世治不輕，世亂不沮，同弗與，異弗非也。其特立獨行有如此者。

"The Confucian scholar washes his body and bathes his conduct, sets out his words and lives in reserve, quietly setting himself right. If his superior does not know him, he gives a rough hint, and does not hurry to act. He does not stand at a depth and show himself lofty, and does not add to what is little. When the world is well governed he is not careless, when it is in disorder he is not dejected, he does not form a clique with those who agree and does not condemn those who differ. This is how he stands alone and acts alone.

“儒有上不臣天子，下不事諸侯，慎靜而尚寬，強毅以與人，博學以知服。近文章，砥厲廉隅。雖分國，如錙銖，不臣不仕。其規為有如此者。

"Above, the Confucian scholar does not become a minister of the Son of Heaven; below, he does not serve the feudal lords. He is careful and calm and values generosity, associates with people by being strong and firm, and studies widely to know how to submit. He draws close to literature and polishes away his sharp edges. Even if given a fiefdom, he sees it as light as a few grains; he will not be a minister and will not take office. This is how he plans and acts.

“儒有合志同方，營道同術，並立則樂，相下不厭。久不相見，聞流言不信。其行本方，立義，同而進，不同而退。其交友有如此者。

"Confucian scholars whose aims match and directions are the same, who work at the same arts of the Way, are happy to stand side by side, and humble themselves to each other without tiring. If they do not see each other for a long time, they do not believe rumors they hear. Their conduct is rooted in uprightness and they establish righteousness; if the same, they advance together, if different, they part. This is how he makes friends.

“溫良者，仁之本也；敬慎者，仁之地也；寬裕者，仁之作也；孫接者，仁之能也；禮節者，仁之貌也；言談者，仁之文也；歌樂者，仁之和也；分散者，仁之施也。儒皆兼此而有之，猶且不敢言仁也。其尊讓有如此者。

"Gentleness and kindness are the root of benevolence; reverence and caution are the ground of benevolence; generosity and ease are the practice of benevolence; humble hospitality is the ability of benevolence; ritual courtesy is the appearance of benevolence; conversation is the form of benevolence; song and music are the harmony of benevolence; distributing wealth is the giving of benevolence. A Confucian scholar has all of these, and still does not dare to call himself benevolent. This is how he honors and yields.

“儒有不隕穫於貧賤，不充詘於富貴，不慁君王，不累長上，不閔有司，故曰儒。今眾人之命儒也妄常，以儒相詬病。”

"The Confucian scholar is not thrown into confusion by poverty and low rank, not overfull and lacking restraint through wealth and rank, does not disgrace his ruler, does not burden his superiors, and does not trouble the officials, so he is called a Confucian scholar. Nowadays people commonly use the name of Confucian scholar in vain and unreliably, and use it to slander one another."

孔子至舍，哀公館之。聞此言也，言加信，行加義，終沒吾世，不敢以儒為戲。

When Confucius arrived at the guesthouse, Duke Ai received him there. Hearing these words, the Duke said: "My speech will be more trustworthy and my conduct more righteous; until the end of my life I will not dare to make light of the Confucian scholars."

大學之道，在明明德，在親民，在止於至善。知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。物有本末，事有終始，知所先後，則近道矣。

The Way of great learning lies in making bright the bright virtue, in loving the people, and in resting in the highest good. When one knows where to rest, one can be settled; being settled, one can be calm; being calm, one can be at peace; being at peace, one can deliberate; deliberating, one can attain. Things have roots and branches, affairs have an end and a beginning; to know what comes first and what comes after is to come near the Way.

古之慾明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。

The ancients who wished to make bright virtue shine throughout the world first governed their states; those who wished to govern their states first set their families in order; those who wished to set their families in order first cultivated their persons; those who wished to cultivate their persons first set their hearts right; those who wished to set their hearts right first made their intentions sincere; those who wished to make their intentions sincere first extended their knowledge; and the extension of knowledge lies in the investigation of things. When things are investigated, knowledge is complete; when knowledge is complete, intentions are sincere; when intentions are sincere, hearts are set right; when hearts are set right, persons are cultivated; when persons are cultivated, families are in order; when families are in order, states are well governed; when states are well governed, the world is at peace.

自天子以至於庶人，壹是皆以修身為本。其本亂而末治者，否矣！其所厚者薄而其所薄者厚，未之有也。此謂知本，此謂知之至也。

From the Son of Heaven down to the common people, all alike take the cultivation of the person as the root. It has never happened that when the root is in disorder the branches are well governed. It has never happened that what should be treated generously is treated meagerly, and what should be treated meagerly is treated generously. This is called knowing the root; this is called the utmost of knowledge.

所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然，揜其不善而著其善。人之視己，如見其肺肝然，則何益矣？此謂誠於中，形於外，故君子必慎其獨也。曾子曰：“十目所視，十手所指，其嚴乎？”富潤屋，德潤身，心廣體胖，故君子必誠其意。

What is called making one's intentions sincere is not deceiving oneself. It is like hating a foul smell and like loving a beautiful sight; this is called being content within oneself. Therefore the gentleman must be watchful over himself when alone. The petty man, idle at home, does bad things and stops at nothing, but on seeing a gentleman he shrinks back and conceals, hiding what is bad and displaying what is good. Others see him as if they saw his lungs and liver, so what use is it to him? This is what is meant by saying that what is sincere within shows without, so the gentleman must be watchful over himself when alone. Zengzi said: "Ten eyes look at you, ten hands point at you; how stern it is!" Wealth adorns the house and virtue adorns the person; the heart is broad and the body is at ease. Therefore the gentleman must make his intentions sincere.

詩云：“瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮，有斐君子，終不可諠兮。”如切如磋者，道學也；如琢如磨者，自修也；瑟兮僩兮者，恂慄也；赫兮喧兮者，威儀也；有斐君子終不可諠兮者，道盛德至善，民之不能忘也。詩云：“於戲前王不忘！君子賢其賢而親其親，小人樂其樂而利其利。”此以沒世不忘也。康誥曰：“克明德。”大甲曰：“顧諟天之明命。”帝典曰：“克明峻德。”皆自明也。湯之盤銘曰：“苟日新，日日新，又日新。”康誥曰：“作新民。”詩曰：“周雖舊邦，其命惟新。”是故君子無所不用其極。

The Book of Poetry says: "Look at that bend of the Qi, where the green bamboo grows so lush. There is a refined gentleman, as if cut and filed, as if carved and polished. How grave, how magnanimous, how brilliant, how majestic! The refined gentleman can never be forgotten." 'As if cut and filed' speaks of learning; 'as if carved and polished' speaks of self-cultivation; 'grave and magnanimous' speaks of caution and dread; 'brilliant and majestic' speaks of dignified bearing; 'the refined gentleman can never be forgotten' means that his abundant virtue and utmost goodness cannot be forgotten by the people. The Book of Poetry says: "Alas, the former kings are not forgotten!" Gentlemen honor what those kings honored and love those they loved, while petty men enjoy what they enjoyed and profit from what they profited from; therefore they are not forgotten even after death. The 'Kang Gao' says: "He was able to make his virtue shine." The 'Taijia' says: "Keep in mind this bright mandate of Heaven." The 'Di Dian' says: "He was able to make great virtue shine." All these mean making it shine oneself. The inscription on Tang's bathing basin says: "If you can renew yourself one day, then renew yourself every day, and again every day." The 'Kang Gao' says: "Rouse the people to renew themselves." The Book of Poetry says: "Though Zhou is an old state, its mandate is new." So the gentleman uses the utmost in everything.

詩云：“邦畿千里，惟民所止。”詩云：“緡蠻黃鳥，止於丘隅。”子曰：“於止，知其所止，可以人而不如鳥乎？”詩云：“穆穆文王，於緝熙敬止。”為人君止於仁，為人臣止於敬，為人子止於孝，為人父止於慈，與國人交止於信。

The Book of Poetry says: "The royal domain of a thousand li is where the people come to rest." The Book of Poetry says: "The warbling yellow bird rests at a corner of the hill." Confucius said: "In resting, even a bird knows where it should rest; can a human being be less than a bird?" The Book of Poetry says: "Majestic King Wen, in brightness reverently abides." As a ruler, he abided in benevolence; as a minister, he abided in reverence; as a son, he abided in filial piety; as a father, he abided in kindness; in dealings with the people of the state, he abided in good faith.

子曰：“聽訟吾猶人也，必也使無訟乎！無情者不得盡其辭，大畏民志。”此謂知本。

Confucius said: "In hearing lawsuits I am like anyone else; but surely I would want to bring it about that there are no lawsuits! Those who have no truth cannot finish their words, and the people's hearts and wills are greatly awed." This is called knowing the root.

所謂修身在正其心者，身有所忿懥則不得其正，有所恐懼則不得其正，有所好樂則不得其正，有所憂患則不得其正。心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。

What is called cultivating the person depends on rectifying the heart: if the person has anger, he cannot be rectified; if he has fear, he cannot be rectified; if he has fondness and pleasure, he cannot be rectified; if he has worry, he cannot be rectified. When the heart is not present, one looks but does not see, listens but does not hear, eats but does not know the taste. This is what is meant by saying that cultivating the person depends on rectifying the heart.

所謂齊其家在修其身者，人之其所親愛而闢焉，之其所賤惡而闢焉，之其所畏敬而闢焉，之其所哀矜而闢焉，之其所敖惰而闢焉。故好而知其惡，惡而知其美者，天下鮮矣。故諺有之曰：“人莫知其子之惡，莫知其苗之碩。”此謂身不修，不可以齊其家。

What is called putting one's family in order depends on cultivating one's person: people are partial toward those they love, partial toward those they despise and hate, partial toward those they fear and revere, partial toward those they pity, and partial toward those they treat with arrogance and neglect. So it is rare in the world to love someone and yet know his faults, or to hate someone and yet know his good points. Hence the proverb says: "A man does not know the faults of his own son, and does not know the richness of his own crop." This is what is meant by saying that if the person is not cultivated, one cannot put one's family in order.

所謂治國必先齊其家者，其家不可教，而能教人者無之。故君子不出家而成教於國。孝者所以事君也，弟者所以事長也，慈者所以使眾也。康誥曰：“如保赤子，心誠求之。”雖不中不遠矣。未有學養子而後嫁者也，一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。其機如此。此謂一言僨事，一人定國。堯舜率天下以仁，而民從之；桀紂率天下以暴，而民從之。其所令反其所好，而民不從。是故君子有諸己而後求諸人，無諸己而後非諸人。所藏乎身不恕而能喻諸人者，未之有也。故治國在齊其家。詩云：“桃之夭夭，其葉蓁蓁。之子于歸，宜其家人。”宜其家人，而後可以教國人。詩云：“宜兄宜弟。”宜兄宜弟，而後可以教國人。詩云：“其儀不忒，正是四國。”其為父子兄弟足法，而後民法之也。此謂治國在齊其家．

What is called governing a state necessarily begins with putting one's family in order: one who cannot teach his own family and yet can teach others does not exist. So the gentleman, without leaving his home, completes teaching in the state. Filial piety is how one serves the ruler, brotherly respect is how one serves elders, and kindness is how one employs the multitude. The 'Kang Gao' says: "As if protecting an infant." If one seeks it with a sincere heart, even if one does not hit the mark one will not be far off. No one first learns to raise a child and then marries. When one family is benevolent, a whole state rises to benevolence; when one family is courteous, a whole state rises to courtesy; when one man is greedy and violent, a whole state falls into disorder. The mechanism is thus. This is what is meant by saying that one word can ruin a matter and one man can settle a state. Yao and Shun led the world with benevolence and the people followed; Jie and Zhou led the world with violence and the people followed. If their commands run contrary to what they themselves like, the people do not follow. So the gentleman first has it in himself and then asks it of others, and first lacks it in himself and then blames others. There has never been one who keeps in himself no sense of reciprocity and yet can instruct others. So governing a state depends on putting one's family in order. The Book of Poetry says: "The peach tree is so young and fresh, its leaves so luxuriant. This girl is going to her new home, and will suit her household." Only after suiting one's household can one teach the people of the state. The Book of Poetry says: "Suiting elder brothers and suiting younger brothers." Only after suiting elder brothers and younger brothers can one teach the people of the state. The Book of Poetry says: "His bearing is without fault, and he sets right the states of the four quarters." When as father, son and brother he is worthy of imitation, then the people imitate him. This is what is meant by saying that governing a state depends on putting one's family in order.

所謂平天下在治其國者，上老老而民興孝，上長長而民興弟，上恤孤而民不倍。是以君子有絜矩之道也。所惡於上，毋以使下；所惡於下，毋以事上；所惡於前，毋以先後；所惡於後，毋以從前；所惡於右，毋以交於左；所惡於左，毋以交於右。此之謂絜矩之道。詩云：“樂只君子，民之父母。”民之所好好之，民之所惡惡之，此之謂民之父母。詩云：“節彼南山，維石巖巖。赫赫師尹，民具爾瞻。”有國者不可以不慎，闢則為天下僇矣！詩云：“殷之未喪師，克配上帝。儀監於殷，峻命不易。”道得眾則得國，失眾則失國，是故君子先慎乎德。有德此有人，有人此有土，有土此有財，有財此有用。德者本也，財者末也。外本內末，爭民施奪，是故財聚則民散，財散則民聚。是故言悖而出者，亦悖而入，貨悖而入者，亦悖而出。康誥曰：“惟命不於常。”道善則得之，不善則失之矣。楚書曰：“楚國無以為寶，惟善以為寶。”舅犯曰：“亡人無以為寶，仁親以為寶。”秦誓曰：“若有一個臣，斷斷兮無他技，其心休休焉，其如有容焉。人之有技，若己有之，人之彥聖，其心好之。不啻若自其出口，寔能容之，以能保我子孫黎民，尚亦有利哉。人之有技，媢嫉以惡之，人之彥聖而違之，俾不通，寔不能容，以不能保我子孫黎民。亦曰殆哉！唯仁人放流之，迸諸四夷，不與同中國。”此謂唯仁人為能愛人、能惡人。見賢而不能舉，舉而不能先，命也。見不善而不能退，退而不能遠，過也。好人之所惡，惡人之所好，是謂拂人之性，菑必逮夫身。是故君子有大道，必忠信以得之，驕泰以失之。生財有大道，生之者眾，食之者寡，為之者疾，用之者舒，則財恆足矣。仁者以財發身，不仁者以身發財。未有上好仁而下不好義者也，未有好義其事不終者也，未有府庫財非其財者也。孟獻子曰：“畜馬乘，不察於雞豚。

What is called bringing peace to the world depends on governing one's state: when those above treat the aged as aged, the people rise to filial piety; when those above treat their elders as elders, the people rise to brotherly respect; when those above take pity on orphans and the young, the people do not turn against them. So the gentleman has the way of the measuring square. What you dislike in those above you, do not use in employing those below; what you dislike in those below you, do not use in serving those above; what you dislike in those before you, do not use in going before those behind; what you dislike in those behind you, do not use in following those before; what you dislike on the right, do not apply to the left; what you dislike on the left, do not apply to the right. This is called the way of the measuring square. The Book of Poetry says: "Joyful is the gentleman, the father and mother of the people." To love what the people love and to hate what the people hate is what is called being the father and mother of the people. The Book of Poetry says: "Towering is the Southern Mountain, its rocks so craggy. Illustrious Grand Tutor Yin, the people all look up to you." Those who possess a state cannot but be careful; if they are biased they will be slain by the world. The Book of Poetry says: "Before Yin lost the multitude, it could be matched with the Supreme Lord. Take Yin as a mirror: the great mandate is not easy to hold." This means that gaining the multitude means gaining the state, and losing the multitude means losing the state. So the gentleman is first careful about virtue. With virtue there are people, with people there is land, with land there is wealth, and with wealth there is use. Virtue is the root and wealth is the branch. To put the root outside and the branch within is to contend with the people for profit and to practice plunder, so when wealth is gathered the people scatter, and when wealth is dispersed the people gather. So words that go out in a perverse way come back in a perverse way; goods that come in in a perverse way go out in a perverse way. The 'Kang Gao' says: "The mandate is not constant." It means that if one is good one gains it, and if not good one loses it. The 'Chu Shu' says: "The state of Chu has nothing to treasure; it treasures only goodness." Jiu Fan said: "A man in exile has nothing to treasure; he treasures loving benevolence." The 'Qin Shi' says: "If there were one minister, single-hearted and without other skills, but with a broad heart as if able to hold others; when others have skills, he is as if he had them himself; when others are fine and wise, he delights in his heart, not merely as if the words came from his own mouth, but truly able to embrace them, then he can protect my sons and grandsons and the black-haired people, and surely there would be benefit too. But when others have skills, he is jealous and hates them; when others are fine and wise, he obstructs them so that they cannot get through, truly unable to embrace them; then he cannot protect my sons and grandsons and the black-haired people, and one can only say it is dangerous!" Only a benevolent man would banish such a person, driving him out to the four barbarian lands, and would not let him live with him in the Central Kingdom. This is what is meant by saying that only the benevolent can love people and can hate people. To see the worthy and not be able to raise them, or to raise them and not put them first, is negligence. To see the bad and not be able to dismiss them, or to dismiss them and not keep them far away, is a fault. To like what people hate and to hate what people like is called going against the nature of people, and disaster is bound to fall on oneself. So the gentleman has a great way: he gains it surely by loyalty and good faith, and loses it by arrogance and extravagance. There is a great way to produce wealth: let those who produce be many and those who consume be few, let those who work be quick and those who spend be slow, and then wealth will always be sufficient. The benevolent use wealth to develop themselves; the unbenevolent sacrifice themselves to develop wealth. There has never been a case where those above love benevolence and those below do not love righteousness; there has never been a case of loving righteousness where the affair did not come to completion; and there has never been a case where the wealth of the treasury was not the ruler's own. Meng Xianzi said: "One who keeps horses and carriages does not look closely after chickens and pigs.

伐冰之家，不畜牛羊。百乘之家，不畜聚斂之臣。與其有聚斂之臣，寧有盜臣。”此謂國不以利為利，以義為利也。長國家而務財用者，必自小人矣。彼為善之，小人之使為國家，菑害並至，雖有善者亦無如之何矣！此謂國不以利為利，以義為利也。

A family that can cut ice does not raise cattle and sheep. A family that has a hundred chariots does not keep a minister who levies and hoards. Rather than have a minister who levies and hoards, better to have a minister who steals." This is what is meant by saying that a state does not take profit as profit but takes righteousness as profit. One who heads a state or family yet devotes himself to wealth and expenditure surely starts out from petty men. That man thinks himself good, and lets petty men manage the state; disasters then come all at once, and even if there are good men there is nothing they can do! This is what is meant by saying that a state does not take profit as profit but takes righteousness as profit.