Chapter 29

德也者，包天地之大，配日月之明，立乎四時之周，臨乎陰陽之交。寒暑不能動也，四時不能化也。斂乎太陰而不溼，散乎太陽而不枯。鮮潔清明而備，嚴威毅疾而神。至精而妙乎天地之間者，德也。微聖人其孰能與於此矣！《詩》曰：“德輶如毛，民鮮克舉之。”

Virtue is as great as to encompass Heaven and Earth, as bright as to match the sun and moon, stands firm in the cycle of the four seasons and looks over the meeting of yin and yang. Cold and heat cannot shake it, and the four seasons cannot change it. Gathered in the great yin it is not damp, spread in the great yang it does not wither. Fresh, clean, clear and complete, stern, firm, swift and spiritual, that which is utterly refined and wondrous between Heaven and Earth is virtue. Who but a sage can take part in this! The Book of Odes says: "Virtue is light as a hair, yet few of the people can lift it."

如歲之旱，草不潰茂。然天悖然興云，沛然下雨，則萬物無不興起之者。民非無仁義根於心者也，王政怵迫而不得見。憂鬰而不得出，聖王在被躧舄。視不出合，動而天下隨，倡而天下和。何如在此有以應哉？《詩》曰：“如彼歲旱，草不潰茂。”

It is like a year of drought in which the grass does not rot and flourish. But when Heaven suddenly raises clouds and rain pours down abundantly, none of the myriad things fails to rise. It is not that the people lack benevolence and righteousness rooted in their hearts, but that the royal government is pressing and they cannot show it. Melancholy and oppressed, they cannot come out; the sage king in his slippers does not let his gaze pass beyond the door, yet with one move the world follows and with one call the world answers. Why is there something here for the world to respond to? The Book of Odes says: "Like that year of drought, the grass does not rot and flourish."

道者何也？曰：君之所道也。君者何也？曰：群也，能群天下萬物而除其害者，謂之君。王者何也？曰：往也。天下往之謂之王。曰：善生養人者，故人尊之。善辯治人者，故人安之。善顯設人者，故人親之。善粉飾人者，故人樂之。四統者具，而天下往之。四統無一，而天下去之。往之謂之王，去之謂之亡。故曰道存則國存，道亡則國亡。夫省工商，眾農人，謹盜賊，除奸邪，是所以生養之也。天子三公，諸侯一相，大夫擅官，士保職，莫不治理，是所以辯治之也。決德而定次，量能而授官，賢以為三公，以為諸侯，次則為大夫，是所以顯設之也。修冠弁衣裳，黼黻文章，琱琢刻縷，皆有等差，是所以粉飾之也。故自天子至於庶人，莫不稱其能，得其意，安樂其事，是所同也。若夫重色而成文，累味而備珍，則聖人所以分賢愚，明貴賤。故道得則澤流群生，而福歸王公，澤流群生則下安而和，福歸王公則上尊而榮。百姓皆懷安和之心，而樂戴其上，夫是之謂下治而通。下治而上通，頌聲之所以興也。《詩》曰：“降福簡簡，威儀昄昄。既醉既飽，福祿來反。”

What is the Way? It is that by which a ruler proceeds. What is a ruler? It is one who gathers: one who can gather all the myriad things under Heaven and remove their harm is called a ruler. What is a king (wang)? It is one to whom people go (wang). When the world turns toward him he is called a king. It is said: one who is good at nurturing people is honored by them. One who is good at distinguishing and governing people gives them peace. One who is good at displaying and appointing people is drawn close by them. One who is good at adorning people gives them joy. When these four guiding principles are complete, the world turns toward him. When none of the four exists, the world leaves him. Turning toward him is called being king, and leaving is called ruin. So it is said: when the Way exists the state exists; when the Way is lost the state is lost. Reducing craftsmen and merchants, increasing farmers, being careful about thieves and removing the wicked are the means of nurturing. The Son of Heaven has three Dukes, a feudal lord has one chancellor, grand masters take charge of their offices, and officers keep to their duties, so that nothing goes ungoverned; these are the means of distinguishing and governing. Judging virtue and fixing ranks, weighing ability and granting office, with the worthy becoming Dukes or feudal lords and the next becoming grand masters, are the means of displaying and appointing. Decorating caps and robes, embroidered patterns and ornaments, carving and engraving, all have gradations; these are the means of adorning. So from the Son of Heaven down to the common people, everyone matches his ability, finds what he wants and takes joy in his work; this is common to all. As for layering colors to form patterns and piling up flavors to prepare delicacies, that is how the sage distinguishes the worthy from the foolish and makes clear the noble and the humble. So when the Way is fitting, kindness flows to the multitude of beings and blessings return to the kings and dukes; when kindness flows to the multitude, those below are at peace and harmonious, and when blessings return to the kings and dukes, those above are honored and glorious. When the common people all hold peaceful and harmonious hearts and gladly support their superiors, this is called good government below reaching those above. When those below are well governed and this reaches above, songs of praise arise. The Book of Odes says: "The blessings sent down are abundant, the dignity is magnificent. Already drunk and already sated, the blessings and emoluments return."

聖人養性而御六氣，持一命而節滋味，奄治天下，不遺其小，存其精神，以補其中，謂之志。《詩》曰：“不競不絿，不剛不柔。”言得中也。

The sage nurtures his nature and masters the six energies, holds to one destiny and moderates flavors, governs the world calmly without neglecting what is small, preserves his spirit to supplement what is within; this is called aspiration. The Book of Odes says: "Neither contending nor hasty, neither harsh nor soft." This means he attains the mean.

朝廷之士為祿，故入而不能出。山林之士為名，故往而不能返。入而亦能出，往而亦能返，通移有常，聖也。《詩》曰：“不競不絿，不剛不柔。”言得中也。

Scholars of the court take salary as their aim, so they enter but cannot leave. Scholars of the mountains and forests take fame as their aim, so they go but cannot return. To enter and also be able to leave, to go and also be able to return, flowing and shifting by a constant rule, is sagehood. The Book of Odes says: "Neither contending nor hasty, neither harsh nor soft." This means he attains the mean.

孔子侍坐於季孫，季孫之宰通曰：“君使人假馬，其與之乎？”孔子曰：“吾聞君取於臣謂之取，不曰假。”季孫悟，告宰通，曰：“自今以往，君有取謂之取，無曰假。”故孔子正假馬之名，而君臣之義定矣。《論語》曰：“必也正名乎。”《詩》曰：“君子無易由言。”言名正也。

Confucius was sitting in attendance with Ji Sun when Ji Sun's steward Tong said: "The lord has sent someone to borrow a horse; shall we give it?" Confucius said: "I have heard that when a ruler takes from a minister it is called 'taking' and not 'borrowing.'" Ji Sun understood and told the steward Tong: "From now on, when the lord takes something, call it taking; do not say borrowing." So Confucius rectified the name of borrowing a horse, and the righteousness between ruler and minister was settled. The Analects says: "It must be the rectification of names." The Book of Odes says: "The gentleman should not speak lightly." This means that names are rectified.

比干諫而死。箕子曰：“知不用而言，愚也。殺身以彰君之惡，不忠也。二者不可，然且為之，不祥莫大焉。”遂解髪佯狂而去。君子聞之曰：“勞矣箕子！盡精神，竭其忠愛。見比干之事免其身，仁知之至。”《詩》曰：“人亦有言，靡哲不愚。”

Bi Gan remonstrated and died. Jizi said: "To know one will not be used and yet speak is foolish. To kill oneself to display the ruler's evil is not loyalty. Neither is permissible, and yet to do them is the most inauspicious thing." So he unbound his hair, feigned madness and left. Gentlemen who heard of this said: "How hard Jizi labored! He exhausted his spirit and used up his loyalty and love. He saw what happened to Bi Gan and spared himself; this is the utmost of benevolence and wisdom." The Book of Odes says: "People have a saying: there is no sage who does not appear foolish."

齊桓公見小臣，三往不得見。左右曰：“夫小臣國之賤臣也，君三往而不得見，其可已矣。”桓公曰：“惡！是何言也？吾聞之，布衣之士，不欲富貴，不輕身於萬乘之君。萬乘之君，不好仁義，不輕身於布衣之士。縱夫子不欲富貴可也，吾孬仁義不可也。”五往而得見也。天下諸侯聞之，謂桓公猶下布衣之士，而況國君乎？於是相率而朝，靡有不至。桓公之所以九合諸侯，一匡天下者，此也。《詩》曰：“有覺德行，四國順之。”

Duke Huan of Qi went to see a minor official and went three times without being able to see him. His attendants said: "That minor official is a humble subject of the state, and the ruler has gone three times without seeing him; it would be fine to stop." Duke Huan said: "Wrong! What kind of words are these? I have heard that a commoner scholar who does not desire wealth and rank will not make light of himself before a ruler of ten thousand chariots. A ruler of ten thousand chariots who does not love benevolence and righteousness will not make light of himself before a commoner scholar. Even if the gentleman does not desire wealth and rank, that is fine; but that I do not love benevolence and righteousness is not." After going five times he was finally able to see him. The lords of the world heard of this and said: "Duke Huan is humble even before a commoner scholar, how much more before a ruler of a state?" So they came to court one after another, and none failed to arrive. The reason Duke Huan gathered the lords nine times and set the world right at one stroke was this. The Book of Odes says: "Having upright virtue, the four states follow it."

賞勉罰偷，則民不怠。兼聽齊明，則天下歸之。然後明其分職，考其事業，較其官能，莫不治理，則公道達而私門塞，公義立而私事息。如是則得厚者進，而佞諂者止，食戾者退，而廉節者起。《周制》曰：“先時者死無赦。”人之事使，如耳目鼻口之不可相借也。故曰：職分而民不慢，次定而序不亂，兼聽齊明而事不留。如是則群下百吏，莫不修己，然後敢安仕。誠能然後敢受職。小人易心，百姓易俗，奸宄之屬莫不反愨。夫是之為政教之極，。則不可加矣。《詩》曰：“籲謨定命，遠猷辰告。敬慎威儀，惟民之則。”

If rewards encourage the diligent and punishments discourage the idle, the people are not lazy. If one listens widely and has clear judgment, the world turns toward him. Then he clarifies duties, examines achievements and compares the abilities of officials, and nothing goes ungoverned; then the public way is open and private doors are shut, public righteousness is established and private affairs cease. In this way the sincere are advanced and the flatterers cease, the greedy and perverse are dismissed and the upright and honest rise. The Zhou regulations say: "One who acts ahead of the time is put to death without pardon." A person's employment is like the ears, eyes, nose and mouth, which cannot borrow from one another. So it is said: when duties are divided the people are not lazy, when ranks are fixed the order is not confused, and when one listens widely with clear judgment affairs are not held up. In this way the many subordinates and hundred officials all cultivate themselves, and only then dare to be at ease in office. Only if truly able dare they accept an office. The petty change their hearts, the common people change their customs, and the wicked all return to simplicity. This is called the utmost of government and instruction, and nothing can be added to it. The Book of Odes says: "Great plans fix the mandate, distant designs are announced in season. Respect and care in demeanor are the model for the people."

子路治蒲三年，孔子過之，入其境而善之，曰：“善哉！由恭敬以信矣。”入其邑，曰：“善哉1由忠信以寬矣。”至其庭，曰：“善哉！由明塞以斷矣。”子貢執轡而問曰：“夫子未見由，而三稱善，可得聞乎？”孔子曰：“我入其境，田疇甚易，草萊甚闢。此恭敬以信，故其民盡力。入其邑，墉屋甚尊，樹木甚茂。此忠信以寬，故其民不偷。入其庭，甚閒，故其民不擾也。”《詩》曰：“夙興夜寐，灑掃庭內。”

Zilu governed Pu for three years. Confucius passed through, and on entering the border he praised him, saying: "Good! You is respectful and trustworthy." Entering the town he said: "Good! You is loyal, trustworthy and lenient." Reaching the courtyard he said: "Good! You is discerning and able to decide." Zigong, holding the reins, asked: "You have not yet seen You, yet praised him three times; may I hear why?" Confucius said: "When I entered the border, the fields were well leveled and the weeds well cleared. This shows he is respectful and trustworthy, so the people exert their strength. Entering the town, the walls and houses were solid and the trees were lush. This shows he is loyal, trustworthy and lenient, so the people are not careless. Entering the courtyard, it was very quiet, so the people are not disturbed." The Book of Odes says: "Rise early and retire late, sweep the courtyard."

古者必有命民，民有能敬長憐孤，取捨好讓居事力者，命於其君，命然後得乘飾車駢馬。未得命者不得乘，乘者皆有罰。故其民雖有餘財侈物，而無禮義功德，則無所用。故其民皆興仁義而賤財利。賤財利則不爭，則強不陵弱，眾不暴寡，是唐虞之所以舉象刑，而民莫犯法。民莫犯法，而亂斯止矣。《詩》曰：“告爾人民，謹爾侯度，用戒不虞。”

In ancient times there were always people who had received a commission: those among the people who could respect elders and pity orphans, choose to be humble and yielding in what they take or leave and in their preferences, and exert themselves in their work, were appointed by the ruler, and only after appointment could they ride in decorated carts with paired horses. Those not appointed could not ride, and all who did were punished. So even if those people had surplus wealth and luxuries, without ritual, righteousness and merit they were of no use. So the people all rose to benevolence and righteousness and made light of wealth and profit. Making light of wealth and profit, they did not quarrel, so the strong did not bully the weak and the many did not oppress the few; this is why Tang and Yu used only symbolic punishments and none of the people broke the law. When the people do not break the law, disorder stops. The Book of Odes says: "I tell you, your people: be careful with your lord's regulations, in order to guard against the unexpected."

天下之辯有三至三勝，而辭直為下。辯者，別殊類，使不相害，序異端，使不相悖，輸志通意，揭其所謂，使人預知焉，不務相迷也。是勝者不失所守，不勝者得其所求，故辯可觀也。夫繁文以相假，飾辭以相悖，數譬以相移，外人之身使不得反其意，則論使然後害生也。夫不疏其指而弗知謂之隱，外意外身謂之諱，幾廉何跌謂之移，指緣謬辭謂之茍。四者君子所不為也，故理可同睹也。夫隱、諱、移、茍，爭言競為而後息，不能無害其為君子也，故君子不為也。《論語》曰：“君子於其言，無所茍而已矣。”《詩》曰：“無易由言，無曰茍矣。”

In debates of the world there are three ways to reach a point and three ways to win, and straightforward wording is the lowest. In debate, one distinguishes different categories so that they do not harm one another, arranges differing views so that they do not contradict one another, conveys one's aim and gets one's meaning across, and sets out what is being said so that others know it beforehand, and does not strive to confuse one another. In this way the winner does not lose what he holds, and the one who does not win gets what he seeks, so debate is worth observing. To use elaborate wording to borrow from one another, to use ornamental words to contradict one another, to use many analogies to shift one another, and to put the other person's self aside so that he cannot return to his meaning: then argument produces harm. Not clarifying one's meaning and not knowing it is called concealing; taking meaning outside oneself is called avoiding; nearly being honest but falling off is called shifting; and the meaning following erroneous wording is called being careless. These four are what the gentleman does not do, so the principle can be observed in common. Concealing, avoiding, shifting and carelessness, vying to talk and competing to do them until they finally stop, cannot but harm one who would be a gentleman, so the gentleman does not do them. The Analects says: "The gentleman, in regard to his words, is simply not careless." The Book of Odes says: "Do not speak lightly; do not speak carelessly."

吾語子，夫服人之心，高上尊貴不以驕人，聰明聖知不以幽人，勇猛強武不以侵人，齊給便捷不以欺誣人。不能則學，不知則問。雖知必讓，然後為知。遇君則修臣下之義，出鄉則修長幼之義，遇長老則修子弟之義，遇等夷則修朋友之義，遇少而賤者則修告道寬裕之義。故無不愛也，無不敬也，無與人爭也，曠然而天地苞萬物也。如是，則老者安之，少者懷之，朋友信之。《詩》曰：“惠於朋友，庶民小子，子孫承承，萬民靡不承。”

I will tell you how to win people's hearts: being lofty and noble, do not use it to be arrogant before people; being clever and sage-like, do not use it to leave people in the dark; being fierce and strong, do not use it to bully people; being quick and nimble, do not use it to deceive people. If you cannot, go and learn; if you do not know, ask. Even if you know, you must yield, and only then is it knowledge. When you meet your ruler, cultivate the righteousness of a subordinate; when you leave the village, cultivate the righteousness of old and young; when you meet elders, cultivate the righteousness of a younger person; when you meet equals, cultivate the righteousness of friends; when you meet those younger and lowly, cultivate the righteousness of guiding with generosity. So there is no one you do not love, no one you do not respect, no one you contend with, vast like Heaven and Earth embracing the myriad things. In this way, the old are at peace, the young long for you, and friends trust you. The Book of Odes says: "Kindness reaches friends, the common people and little children; descendants carry on, and the myriad people all receive it."

仁者必敬其人。敬其人有道，遇賢者則愛親而敬之，遇不肖者則畏疎而敬之。其敬一也，其情二也。故夫忠信端愨而不害傷，則無接而不然，是仁之質也。仁以為質，義以為理，開口無不可以為人法式者。《詩》曰：“不僭不賊，鮮不為則。”

The benevolent always respect other people. There is a way to respect others: when meeting the worthy, one loves, is close to and respects them; when meeting the unworthy, one fears, keeps distance from and respects them. The respect is the same, but the feelings are different. So if one is loyal, trustworthy, upright and careful without causing harm, then in no dealing is it otherwise; this is the substance of benevolence. Taking benevolence as substance and righteousness as principle, whatever one says can be a model for others. The Book of Odes says: "Without error, without harm, few do not become a model."

子曰：“不學而好思，雖知不廣矣。學而慢其身，雖學不尊矣。不以誠立，雖立不久矣。誠未著而好言，雖言不信矣。美材也，而不聞君子之道，隱小物以害大物者，災必及其身矣。”《詩》曰：“其何能淑，載胥及溺。”

Confucius said: "One who does not study but likes to think, even if he knows, his knowledge is not broad. One who studies but is lax with himself, even if he learns, it is not honored. One who does not stand on sincerity, even if he stands, it will not last long. One whose sincerity is not yet evident but likes to speak, even if he speaks, will not be believed. One with fine talent who has not heard the Way of the gentleman, who hides small things to harm great ones, will surely bring disaster upon himself." The Book of Odes says: "How can that be good? They will sink together."

民勞思佚，治暴思仁，刑危思安，國亂思天。《詩》曰：“靡有旅力，以念穹蒼。”

When the people are weary they long for ease; when government is cruel they long for benevolence; when punishments are dangerous they long for peace; when the state is in disorder they long for Heaven. The Book of Odes says: "Without the strength of the many, they think of the azure Heaven."

問者曰：“古之知道者曰先生，何也？”曰：“猶言先醒也。不聞道術之人，則冥於得失。不知治亂之所由，故世主有先生者，有後生者，有不生者。昔者楚莊王謀事而當，居有憂色。申公巫臣問曰：‘王何為有憂也？’莊王曰：‘吾聞諸侯之德，能自取師者王，能自取友者霸，而與居不若其身者亡。以寡人之不肖也，諸大夫之論莫有及於寡人，是以憂也。’莊王之德宜君人，威服諸侯，曰猶恐懼，思索賢佐，此其先生者也。昔者宋昭公出亡，謂其御曰：‘吾知所以亡矣。’御者曰：‘何哉？’昭公曰：‘吾被服而立，侍御者數十人，無不曰吾君麗者也。吾發言動事，朝臣數百人，無不曰吾君聖者也。吾外內不見吾過失，是以亡也。’於是改操易行，安義行道，不出二年而美聞於宋。宋人迎而復之，諡為昭。此其後生者也。昔郭君出郭，謂其御者曰：‘吾渴欲飲。’御者進清酒。曰：‘吾飢欲食。’御者進幹脯粱糗。曰：‘何備也？’御者曰：‘臣儲之。’曰：‘奚儲之？’御者曰：‘為君之出亡而道飢渴也。’曰：‘子知吾且亡乎？’御者曰：‘然。’曰：‘何以不諫也？’御者曰：‘君喜道諛而惡至言。臣欲進諫，恐先郭亡，是以不諫也。’郭君作色而怒曰：‘吾所以亡者，誠何哉？’御轉其辭曰：‘君之所以亡者，太賢。’曰：‘夫賢者所以不為存而亡者，何也？’御曰：‘天下無賢而君獨賢，是以亡也。’曰：‘嗟呼！夫賢人如此苦乎？’於是身倦力解，枕御膝而臥。御自易以備，疎行而去。身死中野，為虎狼所食。此其不生者。故先生者，當年而霸，楚莊王是也。後生者，三年而復，宋昭公是也。不生者，死中野，為虎狼所食，郭君是也。”《詩》曰：“聽言則對，誦言如醉。”

Someone asked: "In ancient times, those who knew the Way were called 'xiansheng' (teachers, literally 'born first'); why?" He said: "It is like saying 'awake first.' Those who have not heard the way and method are in the dark about gain and loss. Not knowing where order and disorder come from, among the rulers of the age there are those who awaken first, those who awaken later, and those who never awaken. In the past King Zhuang of Chu planned affairs well, yet when at leisure he looked worried. Shengong Wuchen asked: 'Why is Your Majesty worried?' King Zhuang said: 'I have heard that among the virtue of lords, those who can choose teachers for themselves become kings, those who can choose friends for themselves become hegemons, and those who live with people no better than themselves perish. With my own unworthiness, the discussions of the grand masters have not caught up with mine, so I am worried.' King Zhuang's virtue was fit for a ruler and his might overawed the lords, yet he still felt fear and sought worthy assistants; this is one who awakens first. In the past Duke Zhao of Song went into exile and said to his charioteer: 'I know why I am ruined.' The charioteer said: 'Why?' Duke Zhao said: 'When I stood in my clothes, dozens of attendants all said what a splendid lord I was. When I spoke and acted, hundreds of courtiers all said what a sage and bright lord I was. Inside and outside I could not see my faults, and so I was ruined.' Then he changed his conduct and altered his behavior, rested in righteousness and practiced the Way, and in less than two years his fine name spread to Song. The people of Song welcomed him and restored him, and his posthumous title was Zhao. This is one who awakens later. In the past the Lord of Guo left Guo and said to his charioteer: 'I am thirsty and want a drink.' The charioteer offered clear wine. He said: 'I am hungry and want to eat.' The charioteer offered dried meat and millet cakes. He said: 'Why did you prepare these?' The charioteer said: 'I stored them.' He said: 'Why did you store them?' The charioteer said: 'Because when you fled, I knew you would be hungry and thirsty on the road.' He said: 'Do you know that I was about to perish?' The charioteer said: 'Yes.' He said: 'Why did you not remonstrate?' The charioteer said: 'My lord likes flattery and hates direct words. I wanted to remonstrate, but I feared I would perish before Guo did, so I did not.' The Lord of Guo changed color and said angrily: 'What on earth is the reason I perished?' The charioteer changed his wording and said: 'The reason my lord perished was that he was too worthy.' He said: 'Why is it that worthy persons are not preserved by this but perish?' The charioteer said: 'In the world no one is worthy, and my lord alone was worthy, so he perished.' He said: 'Alas! Are worthy people so miserable?' Then, his body weary and his strength slack, he lay down with his head on the charioteer's knee. The charioteer put the stored items under his head in his place and slipped away. He died in the wilds and was eaten by tigers and wolves. This is one who never awakens. So the one who awakens first became hegemon in his own time: King Zhuang of Chu. The one who awakens later recovered in three years: Duke Zhao of Song. The one who never awakens died in the wilds and was eaten by tigers and wolves: the Lord of Guo." The Book of Odes says: "Hearing words, he answers; reciting words, he is as if drunk."

由常弒簡公，乃盟於國人曰：“不盟者死及家。”石他曰：“古之事君者，死其君之事。舍君以全親，非忠也。舍親以死君之事，非孝也。他則不能。然不盟是殺吾親也，從人而盟，是背吾君也。嗚呼！生乎亂世不得正行，劫乎暴人，不得全義。悲夫！”乃進盟以免父母，退伏劍以死其君，聞之者曰：“君子哉！安之命矣。”《詩》曰：“人亦有言，進退惟谷。”

Tian Chang murdered Duke Jian and then made a covenant with the people of the state, saying: "Those who do not take the oath will die along with their families." Shi Ta said: "In ancient times, those who served a ruler died for the ruler's affairs. To abandon the ruler to preserve one's kin is not loyalty. To abandon one's kin to die for the ruler's affairs is not filial. He could do neither. Yet not to take the oath would kill my parents, and to take the oath with others would betray my ruler. Alas! Born in a disordered age and unable to keep my conduct upright, forced by a violent man, I cannot preserve righteousness. How sad!" So he stepped forward and took the oath to spare his parents, and then withdrew and fell on his sword to die for his ruler. Those who heard of it said: "A gentleman! He was at peace with his fate." The Book of Odes says: "People have a saying: advance or retreat, all is a valley."

《易》曰：“困於石，據於蒺藜，入於其宮，不見其妻，兇。”此言困而不見據賢者也。昔者秦繆公困於殽，疾據五羖大夫、蹇叔、公孫支而小霸。晉文公困於驪氏，疾據咎犯、趙衰、介子推而遂為君。越王勾踐困於會稽，疾據范蠡、大夫種而霸南國。齊桓公困於長勺，疾據管仲、甯戚、隰朋而匡天下。此皆困而知廣告據賢人者也。夫困而不知廣告據賢人而不亡地，未嘗有之也。《詩》曰：“人之雲亡，邦國殄瘁。”無善人之謂也。

The Book of Changes says: "Hemmed in by stones, leaning on thorns, he enters his house and does not see his wife; ominous." This means being in difficulty and yet not relying on the worthy. In the past Duke Mu of Qin was in difficulty at Xiao, and urgently relied on Baili Xi, Jian Shu and Gongsun Zhi, and became a minor hegemon. Duke Wen of Jin was in difficulty with Lady Li, and urgently relied on Jiu Fan, Zhao Cui and Jie Zitui, and finally became ruler. King Goujian of Yue was in difficulty at Kuaiji, and urgently relied on Fan Li and Grand Master Zhong, and became hegemon of the south. Duke Huan of Qi was in difficulty at Changshao, and urgently relied on Guan Zhong, Ning Qi and Xi Peng, and set the world right. All these were in difficulty and knew to rely on worthy people. There has never been one who was in difficulty and did not know to rely on the worthy and yet did not perish. The Book of Odes says: "The people are gone, and the state is worn and sick." This refers to there being no good people.

孟子說齊宣王而不說。淳于髠侍。孟子曰：“今說公之君，公之君不說，意者其未知善之為善乎？”淳于髠曰：“夫子亦誠無善耳。昔者瓠巴鼓取長瑟而潛魚出聽，伯牙鼓琴而六馬仰秣。魚馬猶知善之為善，而況君人者也？”孟子曰：“夫電雷之起也，破竹折木，震驚天下，而不能使聾者卒有聞。日月之明，徧照天下，而不能使盲者卒有見。今公之君若此也。”淳于髠曰：“不然。昔者揖封生高商，齊人好歌。杞梁之妻悲哭，而人稱詠。夫聲無細而不聞，行無隱而不形。夫子茍賢，居魯而魯國之削，何也？”孟子曰：“不用賢，削何有也？吞舟之魚不居潛澤，度量之土不居汙世。夫蓻冬至必雕，吾亦時矣。《詩》曰：‘不自我先，不自我後。’非遭雕世者歟？”

Mencius tried to persuade King Xuan of Qi but the king was not pleased. Chunyu Kun was in attendance. Mencius said: "Now I persuade your ruler, and your ruler is not pleased; perhaps he does not yet know that good is good?" Chunyu Kun said: "Perhaps you simply have nothing good. In the past Hu Ba played the zither and the fish in the depths came out to listen; Bo Ya played the qin and six horses raised their heads from their fodder. Fish and horses still know that good is good; how much more a ruler of men?" Mencius said: "Lightning and thunder arise, splitting bamboo and snapping trees, shaking the world, yet they cannot make the deaf suddenly hear. The brightness of the sun and moon illuminates the whole world, yet it cannot make the blind suddenly see. Now your ruler is like this." Chunyu Kun said: "Not so. In the past Yi Feng was born at Gaoshang and the people of Qi loved singing. The wife of Qi Liang wept in sorrow and people recited it. No sound is so faint that it is not heard, and no conduct is so hidden that it does not appear. If you are worthy, you lived in Lu and Lu was dismembered; why?" Mencius said: "If the worthy are not used, what is there but being dismembered? A fish that can swallow a boat does not live in shallow marshes, and a scholar of broad capacity does not live in a filthy age. Plants and trees must wither at the winter solstice; I too am subject to the times. The Book of Odes says: 'Not before me, not after me.' Is it not that I met a withering age?"

孔子曰：“可與言終日而不倦者，其惟學乎。其身體不足觀也，勇力不足憚也，族姓不足稱也，宗宜不足道也，然而可以聞於四方，而昭於諸侯者，其惟學乎。”《詩》曰：“不愆不忘，率由舊章。”夫學之謂也。

Confucius said: "One with whom you can talk all day without being tired is probably only learning. A body not worth looking at, a courage not enough to frighten people, a family name not worth mentioning, a clan not worth speaking of, and yet one who can be heard in the four quarters and shine among the lords, is probably only learning." The Book of Odes says: "Without error, without forgetting, follow the old statutes." This speaks of learning.

子曰：“不知命，無以為君子。”言天之所生，皆有仁義禮智順善之心。不知天之所以命生，則無仁義禮智順善之心。無仁義禮智順善之心，謂之小人。故曰：“不知命，無以為君子。”《小雅》曰：“天保定爾，亦孔之固。”言天之所以仁義禮智，保定人之甚固也。《大雅》曰：“天生蒸民，有物有則。民之秉彝，好是懿德。”言民之秉德以則天也。不知所以則天，又焉得為君子乎？

Confucius said: "One who does not know fate has no way to be a gentleman." This means that all who are born of Heaven have hearts of humaneness, righteousness, ritual, wisdom and compliant goodness. One who does not know why Heaven decreed his birth has no heart of humaneness, righteousness, ritual, wisdom and compliant goodness. One without such a heart is called a petty man. Hence it is said: "One who does not know fate has no way to be a gentleman." The Lesser Odes says: "Heaven protects and steadies you, and very firmly." This means that Heaven uses humaneness, righteousness, ritual and wisdom to protect and steady people very firmly. The Greater Odes says: "Heaven gave birth to the multitude of people; where there are things there are rules. The people hold to their constant nature and love this fine virtue." This means the people hold to virtue in order to model themselves on Heaven. If one does not know what to model oneself on in Heaven, how can one be a gentleman?

王者必立牧，方三人，使窺遠牧眾也。遠方之民有飢寒而不得衣食，有獄訟而不平其冤，失賢而不舉者，入告乎天子。天子於其君之朝也，捧揖而進之，曰：“噫，朕之政教有不得爾者耶？如何乃有飢寒而不得衣食，有獄訟而不平其冤，失賢而不舉？”然後其君退而與其卿大夫謀之。遠方之民聞之，皆曰：“誠天子也！夫我居之僻，見我之近也，我居之幽，見我之明也。可欺乎哉？”故牧者所以開四門，明四目通四聰也。《詩》曰：“邦國若否，仲山甫明之。”此之謂也。

A true king must establish shepherds, three for each region, and have them watch the distant lands and tend the people. If distant people are hungry and cold and cannot obtain clothes and food, or have lawsuits whose wrongs are not redressed, or have worthy men lost and not promoted, the shepherds enter the court and report to the Son of Heaven. When the lord of that region comes to court, the Son of Heaven, with hands clasped, steps forward and says: "Ah, is there something not right in my government and teaching? How can there be hunger and cold with no clothing and food, lawsuits with wrongs not redressed, and worthy men lost and not promoted?" Then the lord withdraws and plans with his ministers and grandees. When the distant people hear of this, they all say: "Truly he is the Son of Heaven! I live in a remote place, yet he sees what is near to me; I live in obscurity, yet he sees what is bright to me. Can he be deceived?" So the shepherds are the means to open the four gates, brighten the four eyes and open up the four ears. The Book of Songs says: "Whether the states are good or bad, Zhong Shanfu makes it clear." This is what it means.

楚莊王伐鄭。鄭伯肉袒，左把茅旌，右執鸞召，以進言於莊王，曰：“寡人無良邊陲之臣，以幹大禍使大國之君沛焉，遠辱至此。”莊王曰：“君之不令臣，是以使寡人得見君之玉面也，而微至乎此。”莊王受節，左右麾楚軍退舍七里。盜竊子重進諫曰：“夫南郢之與鄭，相去數千裡，大夫死者數人，廝役死者數百人。今克而弗有，無乃失民臣之力乎？”莊王曰：“吾聞古者杆者不穿，皮不蠹，不出於四方，以是見君子之重禮而賤財也，要其人，不要其土。人告以從而不捨，不祥也。吾以不祥立乎天下，災及吾身，何取之有？”既，晉之救鄭者至，曰：“請戰。”莊王許之。將軍子重進諫曰：“晉，強國也，道近兵銳，楚師奄罷，君其勿許。”莊王曰：“不可。強者我避之，弱者我威之，是寡人無以立乎天下也。”乃遂還師以逆晉冦。莊王援王桴而鼓之，晉師大敗，士卒奔者爭舟而指可掬也。莊王曰：“噫！吾兩君不相好，百姓何罪！”乃退楚師以佚晉冦。《詩》曰：“柔亦不茹，剛亦不吐，不侮鰥寡，不畏強禦。”莊王之謂也。

King Zhuang of Chu attacked Zheng. The Earl of Zheng, bare to the waist, held a sedge banner in his left hand and a bell-hung knife in his right, and stepped forward to say to King Zhuang: "I had no good ministers on my borders and so offended with a great disaster, causing the ruler of a great state to be shamed by coming so far to this place." King Zhuang said: "Your Lordship's bad ministers are why I was able to see your jade face, and it has come down to this humble place." King Zhuang received the credential and directed the Chu army left and right to withdraw seven li. General Zizhong remonstrated: "Nanying is several thousand li from Zheng; several grandees have died, hundreds of menials have died. Now that we have taken it you do not keep it; I fear we will lose the strength of the people and ministers." King Zhuang said: "I have heard that in ancient times coffins were not pierced and leather was not eaten by moths, and rulers did not go to the four quarters, so one sees that the gentleman values ritual and makes light of wealth. He wanted the man but not the land. If a man has declared his submission and is not spared, it is ill-omened. If I stand before the world on an ill omen, and disaster falls on me, what would I gain from it?" Afterward the men of Jin who had come to rescue Zheng arrived and said: "We ask for battle." King Zhuang agreed. General Zizhong remonstrated: "Jin is a strong state, the road was short and its weapons are sharp, while the Chu army is suddenly exhausted; my lord, please do not agree." King Zhuang said: "No. If I avoid the strong and impose my might on the weak, I will have no way to stand before the world." So he turned the army back to meet the Jin invaders. King Zhuang took the drumstick and beat the drum, and the Jin army was utterly defeated; the soldiers fleeing fought for the boats, and the fingers could be scooped up by the handful. King Zhuang said: "Ah! The rulers of our two states are not on good terms; what crime have the common people committed!" So he withdrew the Chu army to let the Jin invaders go free. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out; he does not bully the widowed and lonely, nor fear the strong and mighty." This speaks of King Zhuang.

君子崇人之德，揚人之美，非道諛也。正言直行，指人之過，非毀疵也。詘柔順從，剛強猛毅，與物周流，道德不外。《詩》曰：“柔亦不茹，剛亦不吐，不侮矜寡，不畏強禦。”

A gentleman honors people's virtue and extols people's excellence, and this is not flattery. He speaks correctly and acts straight, and points out people's faults, and this is not slander. Bending and yielding, or firm and fierce, he flows in harmony with things, and his Way and virtue are not found outside. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out; he does not bully the widowed and lonely, nor fear the strong and mighty."

衛靈公晝寢而起，志氣益衰，使人馳召勇士公孫悁，道遭行人卜商。卜商曰：“何驅之疾也？”對曰：“公晝寢而起，使我召勇士公孫悁。”子夏曰：“微悁，而勇者若悁者可乎？”御者曰：“可。”子夏曰：“載我而反。”至，君曰：“至子召勇士，何為召儒？”使者曰：“行人曰：‘微悁，而勇若悁者可乎？’臣曰：‘可。’即載與來。”君曰：“諾，延先生上。趣召公孫悁。”俄而悁至，入門杖劍疾呼，曰：“商下！我存若頭。”子夏顧叱之，曰：“咄！內劍。吾將與若言勇。”於是君令悁內劍而上。子夏曰：“來！吾寒暑假與子從君而西見趙簡子，簡子披髪杖矛而見我君。我從十三行之後，趨而進曰：‘諸侯相見，不宜朝服。君不朝服，行人卜商將以頸血濺君之服矣。’使反朝服而見吾君者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我一矣。又與子從君而東至阿，遭齊君重鞇而坐。吾君單鞇而坐。我從十三行之後，趨而進曰：‘禮，諸侯相見，不宜相臨以庶。’揄其一鞇而去之者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我二矣。又與子從君於囿中，於是兩冦肩逐我君，拔矛下格而還之者，子耶我耶？”悁曰：“子也。”子夏曰：“子之勇不若我三矣。所貴為士者，上不攝萬乘，下不敢敖乎匹夫，外立節矜而敵不侵擾，內禁殘害而君不危殆，是士之所長而君子之所致貴也。若夫以長掩短，以眾暴寡，凌轢無罪之民，而成威於閭巷之間者，是士之甚毒而君子之所致惡也，眾之所誅鋤也。《詩》曰：‘人而無儀，不死何為！’夫何以論勇於人主之前哉！”於是靈公避席抑手曰：“寡人雖不敏，請從先生之勇。”《詩》曰：“不侮矜寡，不畏強禦。”卜先生之謂也。

Duke Ling of Wei woke from a daytime sleep and his spirit was even weaker, so he sent a man galloping in a chariot to summon the brave warrior Gongsun Yuan, and on the road he met a traveler, Bu Shang. Bu Shang said: "Why are you driving so hard?" He answered: "The duke woke from a daytime sleep and has me summon the brave warrior Gongsun Yuan." Zixia said: "If there is no Yuan, would someone as brave as Yuan do?" The driver said: "He would." Zixia said: "Take me back with you." When they arrived, the ruler said: "You were to summon a brave warrior; why have you summoned a Confucian?" The envoy said: "A traveler said: 'If there is no Yuan, would someone as brave as Yuan do?' I said: 'He would,' and so brought him along." The ruler said: "Good. Please come up, sir. And quickly summon Gongsun Yuan." Presently Yuan arrived, and entering the gate, leaning on his sword, he cried urgently: "Shang, come down! I will spare your head." Zixia turned and rebuked him, saying: "Hmph! Put away your sword. I will discuss courage with you." So the ruler ordered Yuan to put away his sword and come up. Zixia said: "Come! Once I and you followed our lord west to see Zhao Jianzi, and Jianzi came to see our lord with his hair loose and leaning on a spear. I came from behind the thirteenth row, hurried forward and said: 'When lords meet, one should not be in informal dress. If you do not wear court dress, the traveler Bu Shang will spatter the blood of his neck on your robe.' Who was it who made him go back and put on court dress to see our lord, you or I?" Yuan said: "You." Zixia said: "That is the first way your courage falls short of mine. And again once I followed our lord east to A with you, and met the ruler of Qi sitting on a double-layered mat, while our lord sat on a single mat. I came from behind the thirteenth row, hurried forward and said: 'By ritual, when lords meet, they should not look down on each other with the ritual of commoners.' Who was it who pulled out one layer of the mat and took it away, you or I?" Yuan said: "You." Zixia said: "That is the second way your courage falls short of mine. And again once when I was with you and our lord in the park, two bandits were chasing our lord side by side, and who was it who drew a spear, fought them and drove them back, you or I?" Yuan said: "You." Zixia said: "That is the third way your courage falls short of mine. What is valued in a scholar is that above he does not subdue rulers of ten thousand chariots, below he does not dare treat commoners arrogantly, outside he establishes his integrity so that enemies do not invade, and inside he stops harm so that his ruler is not endangered. This is what scholars do well and what gentlemen strive to value. But to use the long to cover the short, to use the many to oppress the few, to bully innocent people and build up awe in the lanes and alleys, is the great venom of scholars, what gentlemen strive to hate, and what the multitude would hoe out. The Book of Songs says: 'A man without dignity, why not die!' With what would you talk of courage before a ruler!" Duke Ling left his mat, pressed Zixia's hand and said: "Though I am not clever, I ask to follow the sir's courage." The Book of Songs says: "He does not bully the widowed and lonely, nor fear the strong and mighty." This speaks of Master Bu.

孔子行，簡子將殺陽虎，孔子似之，帶甲以圍孔子舍。子路慍怒，奮戟將下。孔子止之曰：“由！何仁義之寡裕也。丘之罪也。若我非陽虎而以我為陽虎，則非丘之罪也。命也夫！歌予和若。”子路歌，孔子和之，三斚而圍罷。《詩》曰：“來游來歌。以陳盛德之和而無為也。

When Confucius was traveling, Zhao Jianzi was about to kill Yang Hu, and Confucius resembled him, so armed men surrounded Confucius's lodging. Ziu was angry and raised his halberd, ready to go down. Confucius stopped him, saying: "You! Why is there so little breadth in your humaneness and righteousness? It is Qiu's fault. If I am not Yang Hu and am taken for Yang Hu, it is not Qiu's fault. It is fate! Sing, and I will join you." Zilu sang and Confucius joined in, and after three rounds the siege was lifted. The Book of Songs says: "Come to roam and come to sing." This sets forth the harmony of great virtue and non-action.

《詩》曰：“愷悌君子，民之父母。”君子為民父母何如？曰：君子者，貌恭而行肆，身儉而施博，故不肖者不能逮也。殖盡於己，而區略於人，故可盡身而事也。篤愛而不奪，厚施而不伐。見人有善，欣然樂之，見人不善，惕然掩之，有其過而兼包之。授衣以最，授食以多。法下易由，事寡易為。是以中立而為人父母也。築城而居之，別由而養之，立學以教之。使人知親尊。親尊故父服斬縗三年，為民父母之謂也。

The Book of Songs says: "The joyful and easy gentleman is the parent of the people." What is it like for a gentleman to be the parent of the people? It means: the gentleman is respectful in appearance and generous in conduct, frugal himself and wide in giving, so unworthy men cannot catch up with him. He puts the full burden on himself and the lesser matters on others, so people can serve him with all their being. He loves deeply without seizing, gives generously without boasting. When he sees someone's good he is gladly pleased, and when he sees someone's bad he is fearfully protective, and covers the fault by taking it in. In giving clothes he gives the most, in giving food he gives the most. His laws are easy to follow below and his tasks are few and easy to do. Thus standing at the center he becomes the people's parent. He builds walls for them to live in, divides fields for them to be fed, and sets up schools to teach them, so that people know to hold their kin dear and the honored high. Because of this holding kin dear and the honored high, a father is mourned with the heaviest mourning dress for three years; this is what is meant by being the parent of the people.

事強暴之國難，使強暴之國事我易。事之以貨寶，則寶單而交不結。約契盟誓，則約定而反無日。割國之錙錘以賂之，則割定而欲無厭。事之彌順，其侵之愈甚，必致寶單國舉而後已。雖左堯右舜，未有能以此道免者也。故非有聖人之道，特以巧敏拜請畏事之，則不足以持國安身矣。故明君不道也。必修禮以齊朝，正法以齊官，平政以齊下，然後禮義節奏齊乎朝，法則度量正乎官，忠信愛利刑乎下。行一不義，殺一無罪，而得天下不為也。故近者競親而遠者致願。上下一心，三軍同力。名聲足以薫炙之，威強足以一齊之，則拱揖指麾，而強暴之國莫不趨使如赤子歸慈母者，何也？仁形義立，教誠愛深。故《詩》曰：“王猷允塞，徐方既來。”

It is hard to serve a violent state, but easy to make a violent state serve me. If you serve it with goods and treasure, the treasure is used up and friendship is still not formed. If you make a covenant and oath, it is settled and then broken within a few days. If you cut off even a bit of your state to bribe it, once the cutting is settled its desires are still not satisfied. The more you serve and submit, the worse its encroachment, and it will certainly lead to the treasure exhausted and the state seized, and only then will it stop. Even with Yao on your left and Shun on your right, no one could escape by this way. So without the way of the sages, merely serving through cleverness, quickness, bowing and fear is not enough to hold a state and secure oneself. Therefore a bright ruler does not take this road. He must cultivate ritual to put the court in order, set law right to put the officials in order, and make governance harmonious to put those below in order; then the measure and tempo of ritual and righteousness are orderly in court, the standards and measures of law are correct among the officials, and loyalty, good faith, love and benefit take shape below. He would not do one unrighteous act or kill one innocent man even to gain the world. So those near compete to draw close and those far express their wishes. Above and below are of one mind and the three armies of one strength. His name is enough to scorch, his might and strength enough to set things in order, and then with hands clasped and bowing and directing, violent states all hasten to be used as an infant turns to a loving mother. Why? Because humaneness is formed, righteousness is established, teaching is sincere, and love is deep. So the Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

勇士一呼而三軍皆避，出之誠也。昔者楚熊渠子夜行。見寢石以為伏虎，彎弓而射之，沒金飲羽，下視知其石也，因復射之，矢躍無跡。熊渠子見其誠心，心金石為之開，而況人乎？夫倡而不和，動而不僨，中心有不合者矣。夫不降席而匡天下者，求之己也。孔子曰：“其身正，不令而行，其身不正，雖令不從。”先王之所以拱揖指麾而四海賓服者，誠德之至也，色以形於外也。《詩》曰：“王猷允塞，徐方既來。”

When a brave man shouts once, the three armies all give way; this comes from sincerity. In the past, Xiong Qu of Chu was walking at night. He saw a stone lying there and took it to be a crouching tiger, drew his bow and shot it, and the metal sank in and the fletching was swallowed up; going down to look he knew it was a stone, so he shot again, and the arrow bounced off and left no mark. Xiong Qu showed his sincerity and metal and stone opened for him; how much more so people? If one leads and none respond, moves and none rise up, there is something within that does not agree. To set the world right without leaving one's mat is to seek it within oneself. Confucius said: "If one's own conduct is upright, it is carried out without orders; if one's own conduct is not upright, even if orders are given they are not followed." The reason the former kings could fold their hands, bow, and direct the world until the four seas submitted was that sincere virtue had reached its utmost and showed in their bearing outside. The Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

昔者趙簡子薨而未葬，而中牟畔之。既葬五日，襄子興師而攻之，圍未匝，而城自壞者十丈。襄子擊金而退之。軍吏諫曰：“君誅中牟之罪而城自壞，是天助也。君曷為而退之？”襄子曰：“吾聞之於叔向曰：‘君子不乘人於利，不厄人於險。’”使修其城然後攻之。中牟聞其義而請降，曰：“善哉！襄子之謂也。”《詩》曰：“王猷允塞，徐方既來。”

In the past, Zhao Jianzi died and had not yet been buried when Zhongmou rebelled. Five days after the burial, Xiangzi raised troops to attack, and before the encirclement closed, the city wall collapsed of itself for ten zhang. Xiangzi sounded the gong to withdraw. A military officer remonstrated: "You are punishing the crime of Zhongmou and the city wall collapses of itself; this is Heaven's help. Why does my lord withdraw?" Xiangzi said: "I heard from Shuxiang: 'A gentleman does not take advantage of others' benefit and does not press them in their danger.'" He let them repair the wall and then attacked. When Zhongmou heard of his righteousness, it asked to surrender, saying: "Good! This is what is meant of Xiangzi." The Book of Songs says: "The king's plans are truly solid, and the land of Xu has already come."

威有三術。有道德之威者，有暴察之威者，有狂妄之威者。此三威不可不審察也。何謂道德之威？曰：禮樂則修，分義則明，舉措則時，愛利則刑。如是，則百姓貴之如帝王，親之如父母，畏之如神明。故賞不用而民勸，罰不加而威行。是道德之威也。何謂暴察之威？曰：禮樂則不修，分義則不明，舉措則不時，愛利則不刑。然而其禁非也察，其誅不服也審，其刑罰繁而信，其誅殺猛而必，闇然如雷擊之，如牆壓之。百姓劫則致畏，怠則傲上，執拘則聚，遠間則散。非劫之以刑勢，振之以誅殺，則無以有其下。是暴察之威也。何謂狂妄之威？曰：無愛人之心，無利人之事，而日為亂人之道。百姓讙譁，則從而放執於刑灼。不知人心，悖逆無理，是以水旱為之不時，年穀以之不升。愁哀而無所告訴，比周憤潰以離上，傾覆滅亡，可立而待。是狂妄之威也。夫道德之威，成乎眾強。暴察之威，成乎危弱。狂妄之威，成乎滅亡。故威名同而吉凶之效遠矣。故不可不審察也。《詩》曰：“昊天疾威，天篤降喪，瘨我饑饉，民卒流亡。”

There are three kinds of method for awe. There is the awe of Way and virtue, the awe of fierce scrutiny, and the awe of wild arrogance. These three kinds of awe must be examined. What is the awe of Way and virtue? It is when ritual and music are cultivated, divisions and duties are clear, actions are timely, and love and benefit take shape. In that case the common people regard him as high as an emperor or king, draw close to him as to a parent, and fear him as they do the spirits. So rewards are not used yet the people are encouraged, punishments are not applied yet his authority is carried out. This is the awe of Way and virtue. What is the awe of fierce scrutiny? It is when ritual and music are not cultivated, divisions and duties are not clear, actions are not timely, and love and benefit do not take shape. Yet it forbids what is wrong with sharp scrutiny, kills the disobedient with strictness, punishments are many yet reliable, killings are fierce yet certain, dark and sudden as a thunderbolt or a collapsing wall. The people, when coerced, show fear; when slack, are arrogant to those above; when seized, they gather; when far apart, they scatter. Not coerced by the force of punishment and not moved by killing, he has no way of having his subjects. This is the awe of fierce scrutiny. What is the awe of wild arrogance? It is having no heart to love people, no deeds to benefit people, and every day following a way that makes people disordered. When the people clamor, he follows with license and clings to burning punishments. He does not know people's hearts, is perverse and unreasonable, so floods and droughts come out of season, and the year's grain does not ripen. The people grieve with no one to tell, band together in anger and collapse to leave their superior, and overthrow and destruction can be awaited at once. This is the awe of wild arrogance. The awe of Way and virtue succeeds through becoming strong among the multitude. The awe of fierce scrutiny succeeds through danger and weakness. The awe of wild arrogance succeeds through destruction. So the names of awe are the same, but the evidence of good and ill fortune is far apart. Hence they must be examined. The Book of Songs says: "Vast Heaven swiftly applies its awe; Heaven heavily sends down death and disorder, making us hungry and famished, and the people finally scatter."

晉平公遊於西河而樂，曰：“安得賢士與之樂此也！”船人盍胥跪而對曰：“主君亦不好士耳。夫珠出於江海，玉出於崑山，無足而至者，猶主君之好也。士有足而不至者，蓋主君無好士之意耳。何患於無士乎？”平公曰：“吾食客門左千人，門右千人，朝食不足，夕收市賦，暮食不足，朝收市賦。吾可謂不好士乎？”盍胥對曰：“夫鴻鵠一舉千里，所恃者六翮爾。背上之毛，腹下之毳，益一把，飛不為加高，損一把，飛不為加下。今君之食客門左門右各千人，亦有文翮在其中矣。將皆背上之毛腹下之毳耶？”《詩》曰：“謀夫孔多，是用不就。”此之謂也。

Duke Ping of Jin was enjoying himself at the Western River and said happily: "Where can I get worthy scholars to enjoy this with me?" The boatman Gai Xu knelt and answered: "My lord simply does not like scholars. Pearls come from rivers and seas, jade comes from Mount Kun; they have no feet yet come, because my lord loves them. Scholars have feet yet do not come, probably because my lord has no heart to like scholars. Why worry about having no scholars?" Duke Ping said: "I have a thousand guests on the left of my gate and a thousand on the right, when morning's food is not enough I collect market taxes in the evening, and when evening's food is not enough I collect market taxes in the morning. Can I be said not to like scholars?" Gai Xu answered: "A swan flies a thousand li in one rise, relying only on its six main feathers. The feathers on its back and the fine down on its belly, add a handful and it does not fly higher, subtract a handful and it does not fly lower. Now my lord's guests, a thousand on each side of the gate, must also have main wing feathers among them. Are they all just back feathers and belly down?" The Book of Songs says: "Those who plan are many, so nothing is accomplished." This is what it means.

齊宣王謂田過曰：“吾聞儒者喪親三年，喪君三年，君與父孰重？”田過對曰：“殆不如父重。”宣王忿然，曰：“曷為士去親而事君？”田過對曰：“非君之土地無以處吾親，非君之祿無以養吾親，非君之爵無以尊顯吾親。受之於君，致之於親。凡事君，以為親也。”宣王悒然無以應之。《詩》曰：“王事靡盬，不遑將父。”

King Xuan of Qi said to Tian Guo: "I have heard that Confucians mourn three years for their parents and three years for their ruler; which weighs more, ruler or father?" Tian Guo answered: "Probably the ruler does not weigh as much as the father." King Xuan was angry and said: "Why then do scholars leave their parents to serve the ruler?" Tian Guo answered: "Without the ruler's land there would be nowhere to settle my parents, without the ruler's salary nothing to support my parents, and without the ruler's rank no way to honor my parents. What I receive from the ruler I send to my parents. All my serving the ruler is for the sake of my parents." King Xuan was downcast and had no reply. The Book of Songs says: "The king's affairs have no rest, and there is no leisure to care for my father."

趙王使人於楚，鼓瑟而遺之，曰：“必如吾言，慎無失吾言。”使者受命，伏而不起，曰：“大王鼓瑟未嘗若今日之悲也。”王曰：“然，瑟固方調。”使者曰：“調則可記其柱。”王曰：“不可。天有燥溼，弦有緩隱，柱有推移，不可記也。”使者曰：“臣請藉此以喻。楚之去趙也千有餘裡，亦有吉凶之變，兇則吊之，吉則賀之，猶柱之有推移，不可記也。故明王之使人也，必慎其所使，既使之，任之以心，不任以辭也。”《詩》曰：“莘莘征夫，每懷靡及。”

The King of Zhao sent a man to Chu and played the zither as he saw him off, saying: "Do exactly as I say; take care not to lose my words." The envoy received the order and bowed without rising, saying: "Your Majesty has never played the zither as sadly as today." The king said: "Yes, the zither was just being tuned." The envoy said: "Once it is tuned you can mark the bridges." The king said: "No. Heaven has dry and damp, strings have tight and slack, and the bridges shift; they cannot be marked." The envoy said: "Allow me to use this as an analogy. Chu is over a thousand li from Zhao, and there are changes of good and ill fortune; in ill fortune one offers condolences, in good one offers congratulations, like the bridges shifting and not being markable. So a bright king, in sending a man, is careful whom he sends, and having sent him, entrusts him with his heart and not with words." The Book of Songs says: "The many men on campaign, each thinks he cannot keep up."

齊有隱士東郭先生梁石君。當曹相國為齊相也，客謂匱生曰：“夫東郭先生梁石君，世之賢士也。隱於深山，終不詘身下志以求仕者也。吾聞先生得謁曹相國，願先生為之先。臣裡婦與裡母相善。婦見疑盜肉，其姑去之，恨而告於裡母，裡母曰：‘安行。今令姑呼汝。’即束蘊請火去婦之家，曰：‘吾犬爭肉相殺，請火治之。’姑乃直使人追去婦還之。故里母非談說之士，束蘊請火，非還婦之道也，然物有所感，事有適可。何不為之先？”匱生曰：“愚恐不及。然請盡力為東郭先生梁石君束蘊請火。”於是乃見曹相國曰：“臣之裡有夫死三日而嫁者，有終身不嫁者。則自為娶，將何娶焉？”相國曰：“吾亦娶其終身不嫁者耳。”匱生曰：“齊有隱士東郭先生梁石君，世之賢士也。隱於深山，終不詘身下志以求仕。相國娶婦，欲娶其不嫁者，取臣獨不取其不仕之臣耶？”於是曹相國因匱生帛安車迎東郭先生梁石君，厚客之。《詩》曰：“既見君子，我心則降。”

In Qi there were recluses Master Dongguo and Liang Shijun. When Chancellor Cao was chancellor of Qi, a guest said to Kui Sheng: "Master Dongguo and Liang Shijun are worthy men of the age. They hide in the deep mountains and will never bend their persons and lower their aims to seek office. I have heard that you, sir, have been able to have an audience with Chancellor Cao, and I hope you will pave the way for them. In my village a woman was on good terms with the village mother. The woman was suspected of stealing meat, and her mother-in-law drove her out; resentful, she told the village mother, who said: 'Go slowly. I will have your mother-in-law call you back.' She bundled up tangled hemp and went to the woman's home to borrow fire, saying: 'My dogs fought over meat and bit each other to death; I ask for fire to deal with it.' The mother-in-law then sent someone directly to bring back the woman she had driven out. So the village mother was not a talker or persuader, and bundling tangled hemp to borrow fire was not a way of returning the wife, but things have what moves them and affairs have what suits them. Why not pave the way?" Kui Sheng said: "I fear I am not up to it. But I ask to do my best to bundle tangled hemp and borrow fire for Master Dongguo and Liang Shijun." So he saw Chancellor Cao and said: "In my village there is a husband who died three days ago and his wife remarried, and another who never remarries in her whole life. If you were to take a wife yourself, which would you take?" The chancellor said: "I would take the one who never remarries." Kui Sheng said: "In Qi there are recluses Master Dongguo and Liang Shijun, worthy men of the age. They hide in the deep mountains and will never bend their persons and lower their aims to seek office. When the chancellor takes a wife, he wishes to take the one who does not remarry; does he take only ministers who do not serve in office?" So Chancellor Cao, through Kui Sheng, welcomed Master Dongguo and Liang Shijun with silk and comfortable carriages and treated them generously as guests. The Book of Songs says: "Having seen the gentleman, my heart is at rest."

孔子曰：“昔者周公事文王，行無專制，事無由己，身若不勝衣，言若不出口，有奉持於前，洞洞焉若將失之，可謂能子矣。武王崩，成王幼，周公承文武之業，履天子之位，聽天下之政，徵夷狄之亂，誅管蔡之罪，抱成王而朝諸侯，誅賞制斷，無所顧問，威動天地，振恐海內，可謂能武矣。成王壯，周公致政，北面而事之，請然後行，無伐矜之也，可謂能臣矣。故一人之身，能三變者，所以應時也。”《詩》曰：“左之左之，君子宜之，右之右之，君子有之。”

Confucius said: "In the past the Duke of Zhou served King Wen, and in his conduct he did nothing on his own authority and in affairs did not follow himself; his person seemed unable to bear his clothes, his words seemed unable to leave his mouth, with the one he served before him he was anxious as if about to lose him; he can be said to have been able to be a son. When King Wu died and King Cheng was young, the Duke of Zhou took up the work of Wen and Wu, took the seat of the Son of Heaven, heard the government of the world, campaigned against the disorder of the Yi and Di, punished the crimes of Guan and Cai, and carried King Cheng in his arms to receive the lords; he judged punishments and rewards without consulting anyone, his authority moved Heaven and Earth and shook all within the seas; he can be said to have been able to be martial. When King Cheng was grown, the Duke of Zhou returned the government, faced north to serve him, asked before acting, and was neither boastful nor arrogant; he can be said to have been able to be a minister. So one person can change three times in his own self in order to answer to the time." The Book of Songs says: "To the left, to the left, the gentleman is fitting; to the right, to the right, the gentleman has it."

傳曰：鳥之美羽勾喙者，鳥畏之。魚之侈口垂腴者，魚畏之。人之利口贍辭者，人畏之。是以君子避三端：避文士筆端，避武士之鋒端，避辯士之舌端。《詩》曰：“我友敬矣！讒言其興。”

The records say: a bird with fine feathers and a curved beak is feared by birds. A fish with a big mouth and a hanging belly is feared by fish. A man with a sharp mouth and rich words is feared by men. So the gentleman avoids three points: he avoids the brush-point of the literary man, the blade-point of the warrior, and the tongue-point of the orator. The Book of Songs says: "My friends, be careful! Slander is about to rise."

孔子困於孫蔡之間，即三經之席，七日不食藜羹不糝，弟子有飢色，讀《詩》《書》習禮樂不休。子路進諫曰：“為善者，天報之以福。為不善者，天報之以禍。今夫子積德累仁，為善久矣。意者尚有遺行乎，奚居之隱也？”孔子曰：“由來！汝小人也，未講於論也。居吾語汝。子以知者為無罪乎，則王子比干何為刳心而死？子以義者為聽乎，則伍子胥何為抉目而懸吳東門？子以廉者為用乎，則伯夷叔齊何為餓於首陽之山？子以忠者為用乎，則鮑叔何為而不用，葉公子高終身不仕，鮑焦抱木而立，子推登山而燔？故君博學深謀，不遇時者眾矣。豈獨入哉？賢不肖者材也。遇者時也。今無有時，賢安所用哉？故虞舜耕於歷山之陽，立為天子，其遇堯也。傳說負土而版築，以為大夫，其遇武丁也。伊尹故有莘氏僮也，負鼎操俎調五味，而立為相，其遇湯也。呂望行年五十，賣食棘津，年七十屠於朝歌，九十乃為天子師，則遇文王也。管夷吾束縛自檻車，以為仲父，則遇齊桓公也。百里奚自賣五羊之皮，為秦伯牧牛，舉為大夫，則遇繆公也。虞丘名聞於天下，以為令尹，讓於孫叔敖，則遇楚莊王也。伍子胥前功多，後戮死，非知有盛衰也，前遇闔閭，後遇夫差也。夫驥罷鹽車，此非無形容也，莫知之也。使驥不得伯樂，安得千里之足？造父亦無千里之手矣。夫蘭茝身於茂林之中，深山之間，不為人莫見之故不蒼。夫學者非為通也。為窮而不困，憂而志不衰，先知禍福之終始，而心無惑焉。故聖人隱居深念，獨聞獨見。夫舜亦賢聖矣，南面而治天下，惟其遇堯也。使舜居桀紂之世，能自免於刑戮之中，則為善矣，亦何位之有？桀殺關龍逢，紂殺王子比干，當此之時，豈關龍逢無知，而王子比干不慧乎哉？此皆不遇時也。故君子務學，修身端行而須其時者也。子無惑焉。”《詩》曰：“鶴鳴九皋，聲聞於天。”

Confucius was trapped between Chen and Cai. Sitting on a mat of three rushes, he went seven days without eating, with only a goosefoot soup with no grain in it. His disciples looked hungry, yet he did not stop reciting the Odes and Documents and practicing rites and music. Zilu remonstrated, saying, "Those who do good are repaid by Heaven with blessings. Those who do not do good are repaid by Heaven with disasters. Now you, Master, have accumulated virtue and benevolence and have done good for a long time. Perhaps there is some flaw left in your conduct; why is your situation so obscure?" Confucius said, "You, come here! You are a small man and have not yet reasoned it through. Sit down and I will tell you. You think the wise are free of guilt; then why was Prince Bi Gan cut open and killed? You think the righteous are heeded; then why was Wu Zixu's eyes gouged out and hung on the east gate of Wu? You think the honest are employed; then why did Boyi and Shuqi starve on Mount Shouyang? You think the loyal are employed; then why was Baoshu not employed, why did Zigao, Lord of She, never take office in his whole life, why did Bao Jiao stand embracing a tree, and why did Jie Zitui climb a mountain and was burned? So when gentlemen learn widely and plan deeply, many fail to meet their time. Why only Qiu? Being worthy or not is a matter of talent. Meeting the time is a matter of timing. Now there is no timing, so how could the worthy be employed? Thus Shun of Yu farmed south of Mount Li and was set up as Son of Heaven because he met Yao. Fu Yue carried earth and pounded walls and became a high official because he met Wu Ding. Yi Yin was originally a servant of the House of Youxin, who carried the cauldron and held the chopping board to blend the five flavors, and was set up as chancellor because he met Tang. Lu Wang at fifty sold food at Jijin, at seventy slaughtered at Zhaoge, and only at ninety became teacher of the Son of Heaven, because he met King Wen. Guan Yiwu was bound and came out of a prisoner's cart to become Zhongfu because he met Duke Huan of Qi. Baili Xi sold himself for five sheepskins, herded oxen for the Count of Qin, and was raised to high office because he met Duke Mu. Yu Qiu was famous throughout the world and became chief minister, then yielded to Sunshu Ao, because he met King Zhuang of Chu. Wu Zixu had many earlier merits and was later put to death, not because his wisdom waxed and waned but because he first met Helu and later met Fuchai. A fine horse worn out pulling a salt cart does not lack a form, but no one knows it. If the horse had not met Bo Le, how would it have shown its thousand-li legs? Zaofu too would have lacked a thousand-li hand. The orchid and angelica growing in a thick forest deep in the mountains do not fail to be green because no one sees them. Scholars do not study in order to become successful. They study so as not to be hemmed in by poverty, so that their will does not weaken in sorrow, and to know in advance the beginning and end of fortune and misfortune without confusion in the heart. So the sage lives in seclusion and ponders deeply, hearing alone and seeing alone. Shun too was a worthy sage who faced south to govern all under Heaven, only because he met Yao. If Shun had lived in the age of Jie and Zhou and could keep himself from punishment and death, that would have been good enough; what position would he have had? Jie killed Guan Longfeng and Zhou killed Prince Bi Gan. At that time, was Guan Longfeng without knowledge, or Prince Bi Gan without wisdom? They simply did not meet their time. So the gentleman works at learning, cultivates himself, rectifies his conduct, and waits for his time. Do not be confused." The Book of Songs says: "The crane cries in the ninth marsh, and its voice is heard in Heaven."

曾子曰：“往而不可還者親也。至而不可加者年也。是故孝子欲養，而親不待也。木欲直，而時不待也。是故椎牛而祭墓，不如雞豚逮親存也。故吾嘗仕為吏，祿不過鍾釜，尚猶欣欣而喜者，非以為多也，樂其逮親也。既沒之後，吾嘗南遊於楚，得尊官焉，堂高九仞，轉轂百乘，猶北鄉而泣涕者，非為賤也，悲不逮吾親也。故家貧親老不擇官而仕。若夫信其志，約其親者，非孝也。《詩》曰：“有母之屍雍。”

Master Zeng said, "What leaves and cannot return is one's parents. What comes and cannot be added to is one's years. So a filial son wishes to care for them, but his parents do not wait. A tree wishes to stand straight, but the season does not wait. So slaughtering an ox to sacrifice at the grave is not as good as a chicken or piglet while the parents are still alive. When I once served as an official, my salary did not exceed a zhong or fu of grain, yet I was delighted, not because I thought it much but because I was glad to catch my parents in time. After they had passed away, I once traveled south to Chu and obtained a high office, with a hall nine ren high and a hundred carriages turning their wheels, yet I still faced north and wept, not because my position was low but because I grieved that I could not catch my parents in time. So when the family is poor and the parents are old, one takes office without choosing the post. As for those who press forward with their ambitions and leave their parents in want, that is not filial piety. The Book of Songs says: 'Having a mother, yet only displaying cooked food.'"