Chapter 12

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

人事倫則順於鬼神，順於鬼神則降福孔皆。《詩》曰：“以享以祀，以介景福。”

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

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

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

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

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

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

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

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

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

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

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