Chapter 20

出則為宗族患，入則為鄉里憂，《詩》曰：“如蠻如髦，我是用憂。”小人之行也。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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