Han Shi Wai Zhuan, Volume 1

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.