Chapter 4: Honor and Disgrace

憍洩者，人之殃也；恭儉者，偋五兵也。雖有戈矛之刺，不如恭儉之利也。故與人善言，暖於布帛；傷人之言，深於矛戟。故薄薄之地，不得履之，非地不安也，危足無所履者，凡在言也。巨塗則讓，小塗則殆，雖欲不謹，若雲不使。

Arrogance and contempt are a person's calamity; reverence and frugality are a way to avoid weapons. Though there are sharp spears and lances, they are not as sharp as reverence and frugality. So speaking good words to others is warmer than cloth and silk; words that wound are deeper than spears and halberds. So thin ground cannot be stepped on, not because the ground is unsteady but because one stands sideways and has nowhere to put one's feet, all depending on words. The great road is open and the small paths are dangerous; even if one wanted to be careless, it seems something does not allow it.

快快而亡者、怒也，察察而殘者、忮也，博而窮者、訾也，清之而俞濁者、口也，豢之而俞瘠者、交也，辯而不說者、爭也，直立而不見知者、勝也，廉而不見貴者、劌也，勇而不見憚者、貪也，信而不見敬者、好剸行也。此小人之所務，而君子之所不為也。

What destroys through a moment's satisfaction is anger; what ruins through fussy, minute scrutiny is jealousy; what makes one broad yet poor is slander; what tries to clear something and makes it ever more muddy is the mouth; what is nourished yet grows ever thinner is wandering about with others; what is eloquent yet cannot persuade is contention; what is upright in standing yet is not understood is the desire to win; what has edges yet is not valued is cutting people; what is fierce yet is not feared is greed; what keeps faith yet is not respected is liking to be arbitrary and willful. These are what petty men strive for and what the gentleman does not do.

鬥者，忘其身者也，忘其親者也，忘其君者也。行其少頃之怒，而喪終身之軀，然且為之，是忘其身也；家室立殘，親戚不免乎刑戮，然且為之，是忘其親也；君上之所惡也，刑法之所大禁也，然且為之，是忘其君也。憂忘其身，內忘其親，上忘其君，是刑法之所不捨也，聖王之所不畜也。乳彘觸虎，乳狗不遠遊，不忘其親也。人也，憂忘其身，內忘其親，上忘其君，則是人也，而曾狗彘之不若也。

A quarrelsome person is one who forgets his own person, one who forgets his relatives, and one who forgets his ruler. To give vent to a moment of anger and lose his whole body for life, and still do it, is forgetting his person; his household is at once ruined and his relatives do not escape punishment, and he still does it, is forgetting his relatives; what rulers hate and what the penal laws strictly forbid, and he still does it, is forgetting his ruler. Forgetting his person on one side, forgetting his relatives within, and forgetting his ruler above, he is one the penal laws do not forgive and the sage kings do not keep. A nursing sow will gore a tiger, and a nursing bitch does not wander far, because they do not forget their young. A human who, regarding himself, forgets his person, regarding his family, forgets his relatives, and regarding his superior, forgets his ruler, is then not even as good as a dog or pig.

凡鬥者，必自以為是，而以人為非也。己誠是也，人誠非也，則是己君子，而人小人也；以君子與小人相賊害也，憂以忘其身，內以忘其親，上以忘其君，豈不過甚矣哉！是人也，所謂以狐父之戈钃牛矢也。將以為智邪？則愚莫大焉；將以為利邪？則害莫大焉；將以為榮邪？則辱莫大焉；將以為安邪？則危莫大焉。人之有鬥，何哉？我欲屬之狂惑疾病邪？則不可，聖王又誅之。我欲屬之鳥鼠禽獸邪？則又不可，其形體又人，而好惡多同。人之有鬥，何哉？我甚醜之。

All quarrelsome people must consider themselves right and others wrong. If one is truly right and the other truly wrong, then oneself is a gentleman and the other a petty man; yet taking a gentleman and a petty man to harm each other, forgetting oneself, forgetting one's relatives, and forgetting one's ruler because of it, is that not going too far! Such a person is what is called using the halberd of Hufu to cut ox dung. Will he consider it wise? Then there is no greater foolishness. Will he consider it profitable? Then there is no greater harm. Will he consider it honorable? Then there is no greater disgrace. Will he consider it safe? Then there is no greater danger. People quarrel; why? I would like to attribute it to madness and illness, but I cannot, and the sage kings would execute him. I would like to attribute it to birds, rats and beasts, but again I cannot, for his form is human and his likes and dislikes are mostly the same. People quarrel; why? I find it very ugly.

有狗彘之勇者，有賈盜之勇者，有小人之勇者，有士君子之勇者。爭飲食，無廉恥，不知是非，不闢死傷，不畏眾強，牟牟然惟利飲食之見，是狗彘之勇也。為事利，爭貨財，無辭讓，果敢而振，猛貪而戾，牟牟然惟利之見，是賈盜之勇也。輕死而暴，是小人之勇也。義之所在，不傾於權，不顧其利，舉國而與之不為改視，重死持義而不橈，是士君子之勇也。

There is the courage of dogs and pigs, the courage of merchants and robbers, the courage of petty men, and the courage of gentlemen and scholars. To fight over food and drink with no shame, not knowing right and wrong, not avoiding death or injury, not fearing the many and the strong, greedily seeing only the profit of food and drink, is the courage of dogs and pigs. To fight over goods and wealth for the sake of profit, with no yielding, bold and eager, fiercely greedy and violent, greedily seeing only profit, is the courage of merchants and robbers. To make light of death and be cruel is the courage of petty men. Where righteousness lies, not being swayed by power, not looking to profit, not changing one's view even if offered the whole state, valuing death and holding to righteousness without bending, is the courage of gentlemen and scholars.

鯈魾者，浮陽之魚也，胠於沙而思水，則無逮矣。掛於患而思謹，則無益矣。自知者不怨人，知命者不怨天；怨人者窮，怨天者無志。失之己，反之人，豈不迂乎哉！

A fish floating in the sun that is stranded on the sand only then thinks of water, and it is too late. Only when caught in misfortune does one think to be careful, and there is no benefit. One who knows himself does not blame others; one who knows fate does not blame Heaven; blaming others is poverty, and blaming Heaven is lack of aspiration. The fault lies in oneself, yet one turns around and seeks it from others; is that not impractical!

榮辱之大分，安危利害之常體：先義而後利者榮，先利而後義者辱；榮者常通，辱者常窮；通者常制人，窮者常制於人：是榮辱之大分也。材愨者常安利，蕩悍者常危害；安利者常樂易，危害者常憂險；樂易者常壽長，憂險者常夭折：是安危利害之常體也。

The great distinction of honor and disgrace, and the constant substance of safety, danger, benefit and harm: those who put righteousness first and profit after are honored, and those who put profit first and righteousness after are disgraced; the honored are often successful and the disgraced are often in hardship; the successful often control others and the poor are often controlled by others: this is the great distinction of honor and disgrace. Those whose nature is upright and careful are often safe and gain benefit, and those who are dissolute and fierce are often in danger and harmed; those who are safe and gain benefit are often joyful and at ease, and those in danger and harmed are often worried and fearful; those who are joyful and at ease often live long, and those worried and fearful often die young: this is the constant substance of safety, danger, benefit and harm.

夫天生蒸民，有所以取之：志意致修，德行致厚，智慮致明，是天子之所以取天下也。政令法，舉措時，聽斷公，上則能順天子之命，下則能保百姓，是諸侯之所以取國家也。志行修，臨官治，上則能順上，下則能保其職，是士大夫之所以取田邑也。循法則、度量、刑辟、圖籍、不知其義，謹守其數，慎不敢損益也；父子相傳，以持王公，是故三代雖亡，治法猶存，是官人百吏之所以取祿職也。孝弟原愨，軥錄疾力，以敦比其事業，而不敢怠傲，是庶人之所以取暖衣飽食，長生久視，以免於刑戮也。飾邪說，文奸言，為倚事，陶誕突盜，惕悍憍暴，以偷生反側於亂世之間，是奸人之所以取危辱死刑也。其慮之不深，其擇之不謹，其定取捨楛僈，是其所以危也。

Of the many people Heaven gave birth to, each has that by which he obtains his place: one whose will is most cultivated, whose virtuous conduct is most generous, and whose wisdom and deliberation are most clear is how the Son of Heaven obtains the world. One whose government orders accord with law, whose actions accord with the times, whose hearing and judging are fair, who above can follow the Son of Heaven's commands and below can preserve the common people, is how a lord obtains his state. One whose aims and conduct are cultivated, who in office governs, above can follow his superiors and below can preserve his duties, is how a grandee or scholar obtains his lands and towns. One who follows the rules, measures, punishments, charts and records, not knowing their meaning but carefully keeping their numbers, prudent and not daring to add or subtract, passing them from father to son to serve the king and dukes, so that though the Three Dynasties perished, the laws of governance remain, is how officials and clerks obtain their salaries and duties. One who is filial, fraternal, simple and upright, who toils and gives his all to diligently pursue his work and does not dare to be lazy or arrogant, is how commoners obtain warm clothes and full stomachs, long life and long sight, to avoid punishment and execution. One who adorns heresy and embellishes treacherous words, does strange things, is wild, forceful and thieving, dissolute and violent, so as to preserve a precarious life in a disordered age, is how the treacherous obtain danger, disgrace and death sentences. His thought is not deep, his choices are not careful, and his decisions about taking and leaving are coarse and careless; this is why he is in danger.

材性知能，君子小人一也；好榮惡辱，好利惡害，是君子小人之所同也；若其所以求之之道則異矣：小人也者，疾為誕而欲人之信己也，疾為詐而欲人之親己也，禽獸之行而欲人之善己也；慮之難知也，行之難安也，持之難立也，成則必不得其所好，必遇其所惡焉。故君子者，信矣，而亦欲人之信己也；忠矣，而亦欲人之親己也；修正治辨矣，而亦欲人之善己也；慮之易知也，行之易安也，持之易立也，成則必得其所好，必不遇其所惡焉。是故窮則不隱，通則大明，身死而名彌白。小人莫不延頸舉踵而願曰："知慮材性，固有以賢人矣。"夫不知其與己無以異也。則君子注錯之當，而小人注錯之過也。故孰察小人之知能，足以知其有餘，可以為君子之所為也。譬之越人安越，楚人安楚，君子安雅。是非知能材性然也，是注錯習俗之節異也。仁義德行，常安之術也，然而未必不危也；汙僈突盜，常危之術也，然而未必不安也。故君子道其常，而小人道其怪。

In natural capacity, endowment, and intelligence, the gentleman and the petty man are the same. To love honor and hate disgrace, to love profit and hate harm—this too is the same in the gentleman and the petty man. What differs is the road each takes to seek them. The petty man is eager to do wild and reckless things yet wants others to trust him; eager to practice deceit yet wants others to feel close to him; behaves like a beast yet wants others to count him good. His thinking can hardly make men understand him, his conduct can hardly bring stability, what he holds to can hardly stand; so in the end he is sure not to obtain what he loves and sure to meet what he hates. The gentleman, therefore, is himself trustworthy, and yet also wants others to trust him; is loyal, and yet also wants others to feel close to him; is cultivated, well-ordered, and discerning, and yet also wants others to count him good. His thinking easily makes men understand him, his conduct easily brings stability, what he holds to easily stands; so in the end he is sure to obtain what he loves and sure not to meet what he hates. Thus, though in straits, he is not obscured, and when successful he shines forth greatly; his body dies yet his name grows ever brighter. There is no petty man who does not crane his neck and stand on tiptoe, wishing to say: "In intelligence, judgment, and natural capacity, I was born with what it takes to surpass other men"—not knowing that in this he is no different from them. It is rather that the gentleman's arrangements are proper while the petty man's arrangements are at fault. So examine the petty man's capacity closely, and one may know that he has strength enough and to spare to do what the gentleman does. It is like the men of Yue being at ease in Yue and the men of Chu being at ease in Chu; the gentleman is at ease in what is refined and correct. This is not what natural capacity and endowment make them; it is that the measure of their arrangements and customs differs. Benevolence, righteousness, and virtuous conduct are the ever-safe method, yet they are not necessarily free of danger; foul wantonness, violent overbearing, and theft are the ever-dangerous method, yet they are not necessarily unsafe. So the gentleman travels the constant way, while the petty man travels the wayward way.

凡人有所一同：飢而欲食，寒而欲暖，勞而欲息，好利而惡害，是人之所生而有也，是無待而然者也，是禹桀之所同也。目辨白黑美惡，耳辨聲音清濁，口辨酸鹹甘苦，鼻辨芬芳腥臊，骨體膚理辨寒暑疾養，是又人之所常生而有也，是無待而然者也，是禹桀之所同也。可以為堯禹，可以為桀蹠，可以為工匠，可以為農賈，在埶注錯習俗之所積耳。是又人之所生而有也，是無待而然者也，是禹桀之所同也。為堯禹則常安榮，為桀蹠則常危辱；為堯禹則常愉佚，為工匠農賈則常煩勞；然而人力為此，而寡為彼，何也？曰：陋也。堯禹者，非生而具者也，夫起於變故，成乎修為，待盡而後備者也。人之生固小人，無師無法則唯利之見耳。人之生固小人，又以遇亂世，得亂俗，是以小重小也，以亂得亂也。君子非得埶以臨之，則無由得開內焉。今是人之口腹，安知禮義？安知辭讓？安知廉恥隅積？亦呥呥而嚼，鄉鄉而飽已矣。人無師無法，則其心正其口腹也。今使人生而未嘗睹芻豢稻粱也，惟菽藿糟糠之為睹，則以至足為在此也，俄而粲然有秉芻豢稻梁而至者，則瞲然視之曰：此何怪也？彼臭之而嗛於鼻，嘗之而甘於口，食之而安於體，則莫不棄此而取彼矣。今以夫先王之道，仁義之統，以相群居，以相持養，以相藩飾，以相安固邪。以夫桀蹠之道，是其為相縣也，幾直夫芻豢稻梁之縣糟糠爾哉！然而人力為此，而寡為彼，何也？曰：陋也。陋也者，天下之公患也，人之大殃大害也。故曰：仁者好告示人。告之、示之、靡之、儇之、鈆之、重之，則夫塞者俄且通也，陋者俄且僩也，愚者俄且知也。是若不行，則湯武在上曷益？桀紂在上曷損？湯武存，則天下從而治，桀紂存，則天下從而亂。如是者，豈非人之情，固可與如此，可與如彼也哉！

All men have things in common: when hungry they want to eat, when cold they want warmth, when weary they want rest; they love profit and hate harm. This is what man is born with; it is so without having to wait for anything; it was the same in Yu and in Jie. The eye distinguishes white and black, beautiful and ugly; the ear distinguishes clear and muddy sounds; the mouth distinguishes sour, salty, sweet, and bitter; the nose distinguishes fragrant and foul; the bones, body, and skin distinguish cold and heat, pain and itch. This too is what man is born with and always has; it is so without having to wait; it was the same in Yu and in Jie. One can become a Yao or a Yu; one can become a Jie or a Robber Zhi; one can become an artisan; one can become a farmer or a merchant—it lies only in what circumstances, arrangements, and customs have accumulated. This too is what man is born with; it is so without having to wait; it was the same in Yu and in Jie. To be a Yao or a Yu brings constant safety and honor; to be a Jie or a Zhi brings constant danger and disgrace; to be a Yao or a Yu brings constant joy and ease; to be an artisan, farmer, or merchant brings constant toil and trouble. Yet men exert themselves to do the one and seldom do the other—why? I say: it is crudeness and narrowness. Yao and Yu were not born complete; they arose from changing their old habits, were made perfect through cultivation, and were whole only when the work was carried to its end. Man is born a petty man; without a teacher and without the law, he sees profit alone. Man is born a petty man, and if he moreover meets a chaotic age and acquires chaotic customs, this adds smallness to smallness and reaps chaos from chaos. If the gentleman cannot obtain the power to preside over them, there is no way to open them and lead them in. Now, how could the mouths and bellies of men know ritual and righteousness? How could they know deference and yielding? How could they know integrity, shame, and the difference between part and whole? They merely chew away and eat their fill with relish. When a man has no teacher and no law, his heart is nothing but his mouth and belly. Suppose a man had never since birth seen meat or fine rice, but had seen only bean leaves and dregs and husks; he would think that the utmost sufficiency lay there. Then suddenly, in bright array, someone arrives bearing meat and fine rice; he stares in astonishment and says: what strange thing is this? But when he smells it his nose is satisfied; when he tastes it his mouth finds it sweet; when he eats it his body is at ease—and then there is none who does not cast the old aside and take the new. Now suppose we take the way of the ancient kings and the guiding principle of benevolence and righteousness, to dwell together in community, to nourish one another, to hedge and adorn one another, to give one another security and firmness—set beside the way of Jie and Robber Zhi, the difference between them is far more than that between meat and rice and dregs and husks! Yet men exert themselves to do the one and seldom do the other—why? I say: it is crudeness and narrowness. Crudeness and narrowness are the common calamity of all under heaven and the great disaster and harm to men. Therefore it is said: the humane man loves to instruct and make things plain to others. Instruct them, show them plainly, guide and habituate them, build them up by gradual accumulation, lead them forward, repeat it over and over—then the blocked soon become open, the crude and narrow soon become broad, and the foolish soon become wise. If these things were not done, what good would it be for Tang and King Wu to be on high? What harm would it be for Jie and Zhou to be on high? When Tang and King Wu are there, all under heaven follows them into order; when Jie and Zhou are there, all under heaven follows them into chaos. Is this not because human nature can indeed go this way, and can also go that way?

人之情，食慾有芻豢，衣欲有文繡，行欲有輿馬，又欲夫餘財蓄積之富也；然而窮年累世不知不足，是人之情也。今人之生也，方知畜雞狗豬彘，又蓄牛羊，然而食不敢有酒肉；餘刀布，有囷窌，然而衣不敢有絲帛；約者有筐篋之藏，然而行不敢有輿馬。是何也？非不欲也，幾不長慮顧後，而恐無以繼之故也？於是又節用御欲，收斂蓄藏以繼之也。是於己長慮顧後，幾不甚善矣哉！今夫偷生淺知之屬，曾此而不知也，糧食大侈，不顧其後，俄則屈安窮矣。是其所以不免於凍餓，操瓢囊為溝壑中瘠者也。況夫先王之道，仁義之統，詩書禮樂之分乎！彼固為天下之大慮也，將為天下生民之屬，長慮顧後而保萬世也。其流長矣，其溫厚矣，其功盛姚遠矣，非順孰修為之君子，莫之能知也。故曰：短綆不可以汲深井之泉，知不幾者不可與及聖人之言。夫詩書禮樂之分，固非庸人之所知也。故曰：一之而可再也，有之而可久也，廣之而可通也，慮之而可安也，反鈆察之而俞可好也。以治情則利，以為名則榮，以群則和，以獨則足，樂意者其是邪！

Human desires: in eating one wants meat; in clothing, patterned embroidery; in going out, a carriage and horses; and one wants besides the wealth of surplus goods and treasure laid up in store—yet through whole years and whole generations men never know that it is not enough. Such is human nature. Now a man lives, and only then learns to raise chickens, dogs, and pigs, and to keep cattle and sheep besides, yet he dare not eat meat or drink wine; he has his remaining coins and knife-and-cloth money, and he has granaries and cellars, yet he dare not wear silk; the frugal man has baskets and chests of stored goods, yet he dare not ride in a carriage or on horseback when he travels. Why is this? It is not that he does not want these things; is it not that he takes the long view, thinks of what comes after, and fears he will have nothing to continue with? So he economizes his expenditure and holds his desires in check, gathering and storing in order to keep himself supplied. For a man to take the long view and think of what comes after—is that not very good! Now the sort of men who sneak through life with shallow knowledge do not understand even this: they consume their grain in great extravagance, give no thought to what comes after, and before long are exhausted and fall into want. This is why they cannot escape freezing and starving, why they take up gourd and sack and become the starved dead in the ditches. How much more, then, of the way of the ancient kings, the guiding principle of benevolence and righteousness, and the ordered divisions of the Odes, the Documents, the rites, and music! These were from the first the great consideration for all under heaven, made for the whole kind of the world's living people—to take the long view, think of what comes after, and preserve ten thousand generations. Its flowing bounty is long, its warmth is deep, its merit and achievement vast and far-reaching; none but the gentleman who follows and masters cultivation can know it. Therefore it is said: a short rope cannot draw water from a deep well, and one whose knowledge falls short cannot be told the words of the sage. The ordered divisions of the Odes, the Documents, the rites, and music were never what the ordinary man could know. Therefore it is said: be single-minded in it and it can be regained; possess it and it can last; extend it and it reaches everywhere; give thought to it and it brings peace; follow and examine it again and again and it grows ever more lovable. Use it to order your feelings and there is benefit; use it to seek a name and there is honor; use it to live in community and there is harmony; use it in solitude and there is contentment. Is not what men delight in, in the main, just this?

夫貴為天子，富有天下，是人情之所同欲也；然則從人之慾，則埶不能容，物不能贍也。故先王案為之制禮義以分之，使有貴賤之等，長幼之差，知愚能不能之分，皆使人載其事，而各得其宜。然後使谷祿多少厚薄之稱，是夫群居和一之道也。故仁人在上，則農以力盡田，賈以察盡財，百工以巧盡械器，士大夫以上至於公侯，莫不以仁厚知能盡官職。夫是之謂至平。故或祿天下，而不自以為多，或監門御旅，抱關擊柝，而不自以為寡。故曰："斬而齊，枉而順，不同而一。"夫是之謂人倫。詩曰："受小共大共，為下國駿蒙。"此之謂也。

To hold the rank of Son of Heaven in honor and to possess all under heaven in wealth—this is what human feeling universally desires. Yet if men's desires were given free rein, the situation could not contain them and goods could not supply them. Therefore the ancient kings accordingly made ritual and righteousness for them, to draw distinctions: giving grades of noble and base, differences of elder and younger, and divisions between the wise and the foolish, the able and the unable—causing every man to bear his own charge and each to obtain what is fitting. Then they made the grain stipends correspond in amount and thickness. This is the way of living together in community as one. So when a humane man is on high, the farmers exert their strength to the utmost in the fields, the merchants exert their discernment to the utmost in goods, the hundred artisans exert their skill to the utmost in tools and vessels, and from the officers and grandees up to the lords and marquises, none fails to exert benevolence, generosity, wisdom, and ability to the utmost in his office. This is called the utmost levelness. So one man's stipend reaches all under heaven, yet he does not think it much; another keeps the gate, greets guests, holds the pass, and strikes the watchman's rattle, yet he does not think it little. Therefore it is said: "Unequal yet equal; bent yet compliant; different yet one." This is called human relations. The Book of Songs, in the Shang hymn "Chang Fa", says: "He received the small statutes and the great statutes, and made a shelter for the states below." It speaks of this.

相人，古之人無有也，學者不道也。古者有姑布子卿，今之世梁有唐舉，相人之形狀顏色，而知其吉凶妖祥，世俗稱之。古之人無有也，學者不道也。故相形不如論心，論心不如擇術；形不勝心，心不勝術；術正而心順之，則形相雖惡而心術善，無害為君子也。形相雖善而心術惡，無害為小人也。君子之謂吉，小人之謂兇。故長短小大，善惡形相，非吉凶也。古之人無有也，學者不道也。

Physiognomizing men—the men of antiquity did not do it, and scholars do not speak of it. In antiquity there was Gubu Ziqing; in the present age there is Tang Ju of Liang. They read men's shape and complexion and thereby knew good and ill fortune and omens, and the vulgar world speaks well of them. But the men of antiquity did not do it, and scholars do not speak of it. For to read the shape is not as good as judging the heart, and judging the heart is not as good as choosing the method. The shape cannot prevail over the heart; the heart cannot prevail over the method. If the method is right and the heart follows it, then even if the features are ugly, so long as the heart and method are good, it is no hindrance to being a gentleman. Even if the features are fine, if the heart and method are bad, it is no hindrance to being a petty man. The gentleman is called fortunate; the petty man is called unfortunate. So long or short, small or large, good or evil features—these are not good or ill fortune. The men of antiquity did not do it, and scholars do not speak of it.

蓋帝堯長，帝舜短；文王長，周公短；仲尼長，子弓短。昔者衛靈公有臣曰公孫呂，身長七尺，面長三尺，焉廣三寸，鼻目耳具，而名動天下。楚之孫叔敖，期思之鄙人也，突禿長左，軒較之下，而以楚霸。葉公子高，微小短瘠，行若將不勝其衣然。白公之亂也，令尹子西，司馬子期，皆死焉，葉公子高入據楚，誅白公，定楚國，如反手爾，仁義功名善於後世。故事不揣長，不揳大，不權輕重，亦將志乎爾。長短大小，美惡形相，豈論也哉！且徐偃王之狀，目可瞻馬。仲尼之狀，面如蒙倛。周公之狀，身如斷菑。皋陶之狀，色如削瓜。閎夭之狀，面無見膚。傅說之狀，身如植鰭。伊尹之狀，面無須麋。禹跳湯偏。堯舜參牟子。從者將論志意，比類文學邪？直將差長短，辨美惡，而相欺傲邪？

Emperor Yao was tall, Emperor Shun was short; King Wen was tall, the Duke of Zhou was short; Confucius was tall, Zigong was short. In days past, Duke Ling of Wei had a minister named Gongsun Lü, seven chi tall in body, with a face three chi long and a forehead three cun broad; nose, eyes, and ears were all complete, yet his fame shook all under heaven. Sunshu Ao of Chu was a rustic of Qisi, short-haired and balding, long in the left arm, his stature below the carriage rail, yet he made Chu a hegemon. Duke Gao of She was tiny, short, and thin; when he walked he seemed about unable to bear up his own clothes. When the Duke of Bai raised his revolt and Prime Minister Zixi and Marshal Ziqi both were killed, Duke Gao of She entered and occupied Chu, executed the Duke of Bai, and settled the state of Chu as easily as turning over a hand; his benevolence, righteousness, merit, and name have been praised ever since. So in dealing with a thing, do not reckon its length, do not measure its size, do not weigh its heft—one must look only to the aim and will. Long or short, large or small, beautiful or ugly features—why are they worth discussing? Moreover, in shape the eyes of King Yan of Xu could see a horse. Confucius's face looked like an exorcist's mask. The Duke of Zhou's body looked like a snapped dead tree. Gao Yao's complexion looked like a pared melon. Hong Yao's face showed no skin at all. Fu Yue's body looked like an upstanding fin. Yi Yin's face had neither whiskers nor brows. Yu walked lame; Tang was palsied on one side; Yao and Shun had double pupils. Should those who follow compare aims and rank learning, or should they merely measure height, judge beauty from ugliness, and so cheat and lord it over one another?

古者桀紂長巨姣美，天下之傑也。筋力越勁，百人之敵也，然而身死國亡，為天下大僇，後世言惡，則必稽焉。是非容貌之患也，聞見之不眾，議論之卑爾。今世俗之亂君，鄉曲之儇子，莫不美麗姚冶，奇衣婦飾，血氣態度擬於女子；婦人莫不願得以為夫，處女莫不願得以為士，棄其親家而欲奔之者，比肩並起；然而中君羞以為臣，中父羞以為子，中兄羞以為弟，中人羞以為友；俄則束乎有司，而戮乎大市，莫不呼天啼哭，苦傷其今，而後悔其始，是非容貌之患也，聞見之不眾，議論之卑爾！然則，從者將孰可也！

Jie and Zhou of old were tall and handsome, the most outstanding of all under heaven. Their sinews were quick and strong—a match for a hundred men—yet they died and their states were lost, becoming the great disgrace of all under heaven; whenever later generations speak of evil men, they are sure to cite these two. This was no calamity of appearance; it was that their hearing and seeing were not broad and their judgment was base. Now the disorderly rulers of the vulgar world and the frivolous youths of the villages are all without exception beautiful and seductive, in strange clothes and womanish adornment, their air and bearing like a girl's. No married woman but would gladly have such a man for a husband; no maiden but would gladly have him for a lover; and those who leave their kin and families to run off to him stand shoulder to shoulder. Yet a middling ruler would be ashamed to have him as a minister, a middling father ashamed to have him as a son, a middling elder brother ashamed to have him as a younger brother, a middling man ashamed to have him as a friend. Before long he is bound by the officers and executed in the great marketplace, crying out to heaven and weeping, grieving bitterly for the present and repenting of the beginning. This is no calamity of appearance; it is that hearing and seeing were not broad and judgment was base! So then, of those one might follow, which is to be approved?

人有三不祥：幼而不肯事長，賤而不肯事貴，不肖而不肯事賢，是人之三不祥也。人有三必窮：為上則不能愛下，為下則好非其上，是人之一必窮也；鄉則不若，偝則謾之，是人之二必窮也；知行淺薄，曲直有以相縣矣，然而仁人不能推，知士不能明，是人之三必窮也。－－人有此三數行者，以為上則必危，為下則必滅。詩曰："雨雪瀌瀌，宴然聿消，莫肯下隧，式居屢驕。"此之謂也。

Man has three ominous states: to be young yet unwilling to serve elders; to be lowly yet unwilling to serve the honored; to be unworthy yet unwilling to serve the worthy—these are man's three ominous states. Man has three certain ruins: to be above yet unable to love those below, and to be below yet fond of faulting those above—this is the first certain ruin; to be no match for a man face to face yet to slander him behind his back—this is the second certain ruin; to have shallow knowledge and conduct, so that crooked and straight are already far apart on his account, yet to be unable to promote a humane man or to bring a wise man to light—this is the third certain ruin. When a man has these several traits, being above he is certain to be endangered, and being below he is certain to be destroyed. The Book of Songs, in the Lesser Ode "Jue Gong", says: "The snow falls thick and drifting; as soon as the sun comes out it melts away. Yet none will stoop to follow; they sit at ease in repeated pride." It speaks of this.

人之所以為人者何已也？曰：以其有辨也。飢而欲食，寒而欲暖，勞而欲息，好利而惡害，是人之所生而有也，是無待而然者也，是禹桀之所同也。然則人之所以為人者，非特以二足而無毛也，以其有辨也。今夫狌狌形狀亦二足而無毛也，然而君子啜其羹，食其胾。故人之所以為人者，非特以其二足而無毛也，以其有辨也。夫禽獸有父子，而無父子之親，有牝牡而無男女之別。故人道莫不有辨。

By what does man become man? I say: by his having distinctions. When hungry he wants to eat, when cold he wants warmth, when weary he wants rest; he loves profit and hates harm—these are what man is born with; they are so without having to wait; they were the same in Yu and in Jie. So man is man not merely because he has two feet and no fur, but because he has distinctions. Now the form of the ape is likewise two-footed and furless, yet the gentleman drinks its broth and eats its flesh. Therefore man is man not merely because he has two feet and no fur, but because he has distinctions. The beasts have father and son, yet lack the affection of father and son; they have male and female, yet lack the separation of man and woman. Therefore in the way of man there is nothing without distinction.

辨莫大於分，分莫大於禮，禮莫大於聖王；聖王有百，吾孰法焉？曰：文久而滅，節族久而絕，守法數之有司，極禮而褫。故曰：欲觀聖王之跡，則於其粲然者矣，后王是也。彼后王者，天下之君也；舍后王而道上古，譬之是猶捨己之君，而事人之君也。故曰：欲觀千歲，則數今日；欲知億萬，則審一二；欲知上世，則審周道；欲審周道，則審其人所貴君子。故曰：以近知遠，以一知萬，以微知明，此之謂也。

Of distinctions none is greater than boundaries; of boundaries none is greater than ritual; of ritual none is greater than that of the sage kings. There have been a hundred sage kings—which shall I take as my model? I say: pattern and ornament perish with time; rhythm and measure are cut off with time; and the officers who keep to models and numbers are stripped of them when ritual reaches its extreme. Therefore it is said: if you wish to see the deeds of the sage kings, look to those that are clear and bright—namely the later kings. The later kings were the rulers of all under heaven; to forsake the later kings and praise high antiquity is like forsaking one's own ruler to go and serve the ruler of another. Therefore it is said: if you wish to see a thousand years, count today; if you wish to know millions and billions, examine one and two; if you wish to know the highest ages, examine the way of Zhou; if you wish to examine the way of Zhou, examine the gentlemen whom its men honored. Therefore it is said: by the near to know the far, by the one to know the myriad, by the subtle to know the manifest—it speaks of this.

夫妄人曰："古今異情，其所以治亂者異道。"而眾人惑焉。彼眾人者，愚而無說，陋而無度者也。其所見焉，猶可欺也，而況於千世之傳也？妄人者，門庭之間，猶可誣欺也，而況於千世之上乎？聖人何以不可欺？曰：聖人者，以己度者也。故以人度人，以情度情，以類度類，以說度功，以道觀盡，古今一也。類不悖，雖久同理，故鄉乎邪曲而不迷，觀乎雜物而不惑，以此度之。五帝之外無傳人，非無賢人也，久故也。五帝之中無傳政，非無善政也，久故也。禹湯有傳政而不若周之察也，非無善政也，久故也。傳者久則論略，近則論詳，略則舉大，詳則舉小。愚者聞其略而不知其詳，聞其詳而不知其大也。是以文久而滅，節族久而絕。

That reckless man says: "Ancient and present circumstances differ, and the ways by which order and disorder arose in them differ too." And the multitude is deluded by him. The multitude are people ignorant and without explanation, crude and narrow and without measure. Even what they see with their own eyes can still be used to cheat them—how much more hearsay a thousand years old! Reckless men can still practice their deceit between gate and courtyard—how much more across more than a thousand years! Why can the sage not be deceived? I say: the sage is one who measures others by himself. So he measures men by men, feelings by feelings, kinds by kinds, achievements by doctrine, and by the Way he sees through to the end; ancient and present are one. Kinds do not fall into mutual confusion; however long the time, the pattern is the same. So he faces what is crooked without being led astray and looks on the tangle of things without being confused, because he measures by this. Beyond the Five Emperors no men have been handed down to us; it is not that there were no worthy men, but that the time is too long. Among the Five Emperors no government has been handed down; it is not that there was no good government, but that the time is too long. Yu and Tang have government handed down, yet not with the detail of Zhou's; it is not that there was no good government, but that the time is too long. What is handed down from far off is discussed sketchily; what is near is discussed in full. Sketchy accounts give the great points; detailed accounts give the small. The fool hears the sketchy and does not know the detailed; hears the detailed and does not know the great. Therefore pattern and ornament perish with time, and rhythm and measure are cut off with time.

凡言不合先王，不順禮義，謂之奸言；雖辯，君子不聽。法先王，順禮義，黨學者，然而不好言，不樂言，則必非誠士也。故君子之於言也，志好之，行安之，樂言之，故君子必辯。凡人莫不好言其所善，而君子為甚。故贈人以言，重於金石珠玉；觀人以言，美於黼黻文章；聽人以言，樂於鐘鼓琴瑟。故君子之於言無厭。鄙夫反是：好其實不恤其文，是以終身不免埤汙傭俗。故易曰："括囊無咎無譽。"腐儒之謂也。

All words that do not accord with the ancient kings and do not follow ritual and righteousness are called treacherous words; however well argued, the gentleman does not listen to them. To model oneself on the ancient kings, to follow ritual and righteousness, to draw near to learned men, and yet not love speaking nor delight in speaking—such a man is certainly no true scholar. Therefore the gentleman, toward speech, loves it in his heart, rests in it in his conduct, and delights in speaking it; so the gentleman is sure to be a skilled speaker. Every man without exception loves to speak of what he holds to be good, and the gentleman does so all the more. So to give a man speech is weightier than metal, stone, pearl, or jade; to show a man fine words is more beautiful than embroidered pattern; to let a man hear speech is more delightful than bells, drums, lute, and zither. Therefore the gentleman never wearies of speech. The vulgar man is the opposite: he loves the substance and neglects the ornament, and so all his life he cannot escape baseness, filth, and vulgarity. Therefore the Book of Changes says: "Tie the sack shut: no blame and no praise." It speaks of the pedant.

凡說之難，以至高遇至卑，以至治接至亂。未可直至也，遠舉則病繆，近世則病傭。善者於是間也，亦必遠舉而不繆，近世而不傭，與時遷徙，與世偃仰，緩急嬴絀，府然若渠匽檃栝之於己也。曲得所謂焉，然而不折傷。故君子之度己則以繩，接人則用抴。度己以繩，故足以為天下法則矣；接人用抴，故能寬容，因眾以成天下之大事矣。故君子賢而能容罷，知而能容愚，博而能容淺，粹而能容雜，夫是之謂兼術。詩曰："徐方既同，天子之功。"此之謂也。

Wherever persuasion is hard, it is because one approaches the utter base with the utter high, and meets utter disorder with utter order. One cannot get straight through: citing high antiquity suffers from error; citing the near age suffers from vulgarity. The skilled persuader stays between the two, and so cites remote things without error and cites near things without vulgarity, shifting with the times, bowing and rising with the world's customs, slow and quick, bent and stretched—fitting together the way dams and straightening frames fit what they work on—reaching what he would say by a winding course, yet without breaking. Therefore the gentleman measures himself by the plumb line, but receives men by ferrying and guiding. By the plumb line he measures himself, and so he suffices to be the model of all under heaven; by guiding he receives men, and so he can be tolerant and, relying on the multitude, accomplish the great affairs of the world. Therefore the gentleman is worthy yet can bear with the feeble, wise yet can bear with the foolish, broad yet can bear with the shallow, pure yet can bear with the mixed—this is called the art of inclusiveness. The Book of Songs, in the Greater Ode "Chang Wu", says: "The region of Xu has already come to join in accord—this is the Son of Heaven's achievement." It speaks of this.

談說之術：矜莊以蒞之，端誠以處之，堅強以持之，譬稱以喻之，分別以明之，欣驩芬薌以送之，寶之，珍之，貴之，神之。如是則說常無不受。雖不說人，人莫不貴。夫是之謂為能貴其所貴。傳曰："唯君子為能貴其所貴。"此之謂也。

The method of discourse: meet others with grave dignity, hold yourself with upright sincerity, keep your stand with firm strength, make things plain by parable and illustration, set them out by distinctions, and send them off with gladness and fragrance. Treasure your words, cherish them, give them weight, make them spirit-like. If it is thus, persuasion is never without acceptance; and even if it does not win men over, there is none who does not hold it in esteem. This is called being able to value what one values. The Tradition says: "Only the gentleman is able to value what he values." It speaks of this.

君子必辯。凡人莫不好言其所善，而君子為甚焉。是以小人辯言險，而君子辯言仁也。言而非仁之中也，則其言不若其默也，其辯不若其吶也。言而仁之中也，則好言者上矣，不好言者下也。故仁言大矣：起於上所以道於下，政令是也；起於下所以忠於上，謀救是也。故君子之行仁也無厭、志好之、行安之，樂言之；故言君子必辯。小辯不如見端，見端不如見本分。小辯而察，見端而明，本分而理；聖人士君子之分具矣。有小人之辯者，有士君子之辯者，有聖人之辯者：不先慮，不早謀，發之而當，成文而類，居錯遷徙，應變不窮，是聖人之辯者也。先慮之，早謀之，斯須之言而足聽，文而致實，博而黨正，是士君子之辯者也。聽其言則辭辯而無統，用其身則多詐而無功，上不足以順明王，下不足以和齊百姓，然而口舌之均，應唯則節，足以為奇偉偃卻之屬，夫是之謂奸人之雄。聖王起，所以先誅也，然後盜賊次之。盜賊得變，此不得變也。

The gentleman must be a debater. Among people, none does not like to speak of what he considers good, and the gentleman more so. Thus the petty man debates about what is vicious, while the gentleman debates about humaneness. If his speech is not in humaneness, he would be better silent than speaking, and better stammering than eloquent. If his speech is in humaneness, then one who likes to speak of it is above, and one who does not like to speak of it is below. So the speech of humaneness is great: when it arises from above to guide those below, it is government decree; when it arises from below to be loyal to those above, it is advice and rescue. So the gentleman practices humaneness without weariness, his heart likes it, his conduct is at ease in it, and he delights in speaking of it; therefore it is said the gentleman must debate. Small debate is not as good as seeing the clues, and seeing the clues is not as good as seeing the proper divisions. When small debate is clear, seeing the clues is manifest, and the proper divisions are ordered, then the bounds of the sage and the gentleman scholar are complete. There is the debate of the petty man, the debate of the gentleman scholar, and the debate of the sage: not planning beforehand, not scheming early, but what comes forth is fitting, forming patterns and extending by analogy, adapting and shifting, responding to change without end: this is the sage's debate. To plan beforehand and scheme early, with words of a moment that are enough to be heard, with refinement that returns to substance, broad and upright: this is the gentleman scholar's debate. As for one whose words are eloquent but without thread, whose person when employed is full of deceit and without merit, who above is not enough to follow an enlightened king and below is not enough to harmonize the hundred clans, and yet whose tongue is smooth and whose replies are measured, enough to be a type of the extraordinary and haughty: this is called a hero among treacherous men. When a sage-king arises, he first executes such people, and then the robbers come second. Robbers can still change, but such people cannot change.

假今之世，飾邪說，文奸言，以梟亂天下，矞宇嵬瑣使天下混然不知是非治亂之所在者，有人矣。

In the present age there are those who dress up heterodox teachings, embellish treacherous words, and thereby disturb the world, with trickery and pettiness leaving the world confused and not knowing where right and wrong, order and disorder lie.

縱情性，安恣孳，禽獸行，不足以合文通治；然而其持之有故，其言之成理，足以欺惑愚眾；是它囂魏牟也。

Giving free rein to one's feelings and nature, at ease in indulgence, with the conduct of beasts, not enough to accord with refinement or to penetrate order; yet he holds to his positions for reasons, and his arguments form a pattern, enough to deceive and bewilder the foolish multitude: these are Ta Xiao and Wei Mou.

忍情性，綦谿利跂，苟以分異人為高，不足以合大眾，明大分，然而其持之有故，其言之成理，足以欺惑愚眾：是陳仲史也。

Suppressing feelings and nature, going deeply away from people, standing on tiptoe to seem different from the crowd, carelessly taking being different from others as lofty, not enough to join the multitude together or make clear the great distinctions; yet he holds to his positions for reasons, and his arguments form a pattern, enough to deceive and bewilder the foolish multitude: these are Chen Zhong and Shi [a rare character lost in transcription of the base text].

不知壹天下建國家之權稱，上功用，大儉約，而僈差等，曾不足以容辨異，縣君臣；然而其持之有故，其言之成理，足以欺惑愚眾：是墨翟宋鈃也。

Not knowing the balance for unifying the world and establishing a state, esteeming utility, greatly thrifty and slighting ranks and distinctions, not even enough to accommodate discernment of differences and distinguishing ruler from minister; yet he holds to his positions for reasons, and his arguments form a pattern, enough to deceive and bewilder the foolish multitude: these are Mo Di and Song Xing.

尚法而無法，下修而好作，上則取聽於上，下則取從於俗，終日言成文典，反紃察之，則倜然無所歸宿，不可以經國定分；然而其持之有故，其言之成理，足以欺惑愚眾：是慎到田駢也。

Esteeming law yet having no law, belittling cultivation yet fond of invention, above listening to those above and below following custom, speaking all day and writing it into canons, but when one examines it in return, it is remote and has nowhere to land, and cannot be used to manage a state or fix distinctions; yet he holds to his positions for reasons, and his arguments form a pattern, enough to deceive and bewilder the foolish multitude: these are Shen Dao and Tian Pian.

不法先王，不是禮義，而好治怪說，玩琦辭，甚察而不惠，辯而無用，多事而寡功，不可以為治綱紀；然而其持之有故，其言之成理，足以欺惑愚眾；是惠施鄧析也。

Not modeling on the former kings, not holding ritual and righteousness to be right, yet fond of arranging strange theories and playing with odd phrases, extremely sharp-sighted yet not compliant, eloquent yet useless, with many tasks and little achievement, not able to serve as the guiding thread of order; yet he holds to his positions for reasons, and his arguments form a pattern, enough to deceive and bewilder the foolish multitude: these are Hui Shi and Deng Xi.

略法先王而不知其統，猶然而猶材劇志大，聞見雜博。案往舊造說，謂之五行，甚僻違而無類，幽隱而無說，閉約而無解。案飾其辭，而只敬之，曰：此真先君子之言也。子思唱之，孟軻和之。世俗之溝猶瞀儒、嚾嚾然不知其所非也，遂受而傳之，以為仲尼子弓為茲厚於後世：是則子思孟軻之罪也。

Roughly modeling on the former kings yet not knowing their thread, and yet being of much talent and great ambition, with mixed and broad hearing and seeing. Taking old material to create a theory called the Five Phases, extremely crooked, against principle and without categories, obscure without explanation, closed and terse without interpretation. Then embellishing their words with it and revering it, saying: truly these are the words of the former gentlemen. Zisi led it and Mencius echoed it. The foolish and vulgar Confucians of the world, clamorously not knowing their wrongness, received and transmitted it, thinking that Zhongni and Zigong were therefore valued by later ages: this is the crime of Zisi and Mencius.

若夫總方略，齊言行，壹統類，而群天下之英傑，而告之以大古，教之以至順，奧窔之間，簟席之上，斂然聖王之文章具焉，佛然平世之俗起焉，六說者不能入也，十二子者不能親也。無置錐之地，而王公不能與之爭名，在一大夫之位，則一君不能獨畜，一國不能獨容，成名況乎諸侯，莫不願以為臣，是聖人之不得埶者也，仲尼子弓是也。一天下，財萬物，長養人民，兼利天下，通達之屬莫不從服，六說者立息，十二子者遷化，則聖人之得埶者，舜禹是也。

As for summing up the strategies, unifying words and conduct, uniting the categories, and gathering the heroes of the world, telling them of remote antiquity and teaching them utmost compliance, within the interior of a room on a mat the writings of the sage-kings are complete in a moment of gathering, the customs of an age of order and peace are suddenly raised, and the teachings of the six schools cannot enter and the twelve masters cannot come near. Though without a place to stand an awl, the kings and dukes cannot contend with him for name; in the position of a single grand master, a single ruler cannot keep him alone and a single state cannot contain him alone, his reputation is compared to the lords', and none is unwilling to take him as a minister: this is a sage who has not obtained power, as Zhongni and Zigong. One who unifies the world, shapes the myriad things, nurtures the people, and benefits all under Heaven, to whom all the places he reaches submit, the teachings of the six schools at once cease and the twelve masters are transformed: that is a sage who has obtained power, as Shun and Yu.

今夫仁人也，將何務哉？上則法舜禹之制，下則法仲尼子弓之義，以務息十二子之說。如是則天下之害除，仁人之事畢，聖王之跡著矣。

Now what will the humane person strive for? Above, to model on the institutions of Shun and Yu; below, to model on the righteousness of Zhongni and Zigong, in order to strive to put a stop to the teachings of the twelve masters. In this way the harms of the world will be removed, the work of the humane person will be complete, and the traces of the sage-kings will be manifest.

信信、信也，疑疑、亦信也。貴賢、仁也，賤不肖、亦仁也。言而當、知也，默而當，亦知也，故知默猶知言也。故多言而類，聖人也；少言而法，君子也；多言無法，而流湎然，雖辯，小人也。故勞力而不當民務，謂之奸事，勞知而不律先王，謂之奸心；辯說譬諭，齊給便利，而不順禮義，謂之奸說。此三奸者，聖王之所禁也。知而險，賊而神，為詐而巧，言無用而辯，辯不惠而察，治之大殃也。行闢而堅，飾非而好，玩奸而澤，言辯而逆，古之大禁也。知而無法，勇而無憚，察辯而操僻，淫大而用之，好奸而與眾，利足而迷，負石而墜，是天下之所棄也。

To believe what is credible is trust; to doubt what is doubtful is also trust. To value the worthy is humaneness; to despise the unworthy is also humaneness. To speak fittingly is wisdom; to be silent fittingly is also wisdom. So knowing when to be silent is like knowing when to speak. Therefore one who speaks much yet makes proper categories is a sage; one who speaks little and has law is a gentleman; one who speaks much without law, in a sodden manner, even if eloquent, is a petty man. So labor of strength not in accord with the people's business is called treacherous business; labor of wisdom not modeled on the former kings is called a treacherous heart; debate and analogies that are quick and convenient but not in accord with ritual and righteousness are called treacherous theories. These three kinds of treachery are what the sage-kings prohibit. To be clever but insidious, to harm in uncanny ways, to practice deceit skillfully, to be eloquent in useless speech, to be sharp in unfitting debate: these are the great calamities of order. To act perversely but firmly, to embellish faults beautifully, to play with treachery and make it glossy, to be eloquent in speech yet against principle: these are the great prohibitions of antiquity. To be clever without law, brave without scruples, sharp and eloquent yet perverse in conduct, extravagant yet employed, fond of treachery with many followers, swift of foot yet lost on the road, carrying a stone and yet falling: these are what the world discards.

兼服天下之心：高上尊貴，不以驕人；聰明聖知，不以窮人；齊給速通，不爭先人；剛毅勇敢，不以傷人；不知則問，不能則學，雖能必讓，然後為德。遇君則修臣下之義，遇鄉則修長幼之義，遇長則修子弟之義，遇友則修禮節辭讓之義，遇賤而少者，則修告導寬容之義。無不愛也，無不敬也，無與人爭也，恢然如天地之苞萬物。如是，則賢者貴之，不肖者親之；如是，而不服者，則可謂訞怪狡猾之人矣，雖則子弟之中，刑及之而宜。詩云："匪上帝不時，殷不用舊；雖無老成人，尚有典刑；曾是莫聽，大命以傾。"此之謂也。

The heart that wins the whole world: being high and honored, but not being proud toward others because of it; being intelligent, sage and wise, but not driving others into straits because of it; being quick, swift and penetrating, but not contending with others to be first; being firm and brave, but not harming others because of it; asking when one does not know, learning when one cannot, and even if able, certainly yielding, and then completing virtue. Meeting a ruler, cultivate the righteousness of a subject; meeting one's village, cultivate the righteousness of elder and younger; meeting elders, cultivate the righteousness of a junior; meeting friends, cultivate the righteousness of courtesy and yielding; meeting the lowly and the young, cultivate the righteousness of instructing and being tolerant. None is not loved, none is not respected, he contends with no one, vast as Heaven and Earth embracing the myriad things. In this way, the worthy value him and the unworthy draw near; and those who still do not submit may be called monstrous and cunning people, and even if among one's sons and younger brothers, punishment applied to them is fitting. The Greater Odes, "Dang," says: "It is not that the Lord on High is not good, but that Yin did not use the old ways; though there are no old and experienced men, there are still the statutes and punishments; yet they would not listen, and the great mandate was overturned." This is what is meant.

古之所謂仕士者，厚敦者也，合群者也，樂富貴者也，樂分施者也，遠罪過者也，務事理者也，羞獨富者也。今之所謂仕士者，汙漫者也，賊亂者也，恣孳者也，貪利者也；觸抵者也，無禮義而唯權埶之嗜者也。

The so-called officers of antiquity were sincere and generous people, people who joined groups together, people who delighted in proper wealth and honor, people who delighted in sharing, people who kept far from faults, people who strove for the principle of affairs, and people who were ashamed to be rich alone. The so-called officers of today are filthy people, rebellious people, self-indulgent people, profit-greedy people, quarrelsome people, people with no ritual and righteousness who only crave power.

古之所謂處士者，德盛者也，能靜者也，修正者也，知命者也，箸是者也。今之所謂處士者，無能而云能者也，無知而云知者也，利心無足，而佯無慾者也，行偽險穢，而強高言謹愨者也，以不俗為俗，離縱而跂訾者也。

The so-called hermits of antiquity were people of abundant virtue, people who were able to be still, people who cultivated rectitude, people who knew destiny, and people who made right clear. The so-called hermits of today are people with no ability who claim ability, people with no knowledge who claim knowledge, people whose desire for profit is never satisfied yet pretend to have no desires, people whose conduct is false, dangerous and filthy yet who force themselves to talk loftily of prudence and sincerity, people who take being different from custom for custom and leave the correct way to stand on tiptoe and be strange.

士君子之所能不能為：君子能為可貴，而不能使人必貴己；能為可信，而不能使人必信己；能為可用，而不能使人必用己。故君子恥不修，不恥見汙；恥不信，不恥不見信；恥不能，不恥不見用。是以不誘於譽，不恐於誹，率道而行，端然正己，不為物傾側：夫是之謂誠君子。詩云："溫溫恭人，維德之基。"此之謂也。

What gentleman scholars can and cannot do: the gentleman can be worthy of honor but cannot make people necessarily honor him; can be trustworthy but cannot make people necessarily trust him; can be useful but cannot make people necessarily employ him. So the gentleman is ashamed of not cultivating himself and not ashamed of being defiled; ashamed of not being trustworthy and not ashamed of not being trusted; ashamed of not being able and not ashamed of not being employed. Therefore he is not enticed by praise, not frightened by slander, follows the Way and acts, upright in correcting himself, and is not tilted by outer things: this is called a true gentleman. The Greater Odes, "Yi," says: "The mild and respectful are the foundation of virtue." This is what is meant.

士君子之容：其冠進，其衣逢，其容良；儼然，壯然，祺然，蕼然，恢恢然，廣廣然，昭昭然，蕩蕩然－是父兄之容也。其冠進，其衣逢，其容愨；儉然，恀然，輔然，端然，訾然，洞然，綴綴然，瞀瞀然－－是子弟之容也。

The appearance of the gentleman scholar: a high cap, a broad garment, a kindly face; a solemn look, a flourishing look, a composed look, a relaxed look, a spacious look, a vast look, a luminous look, an open look: this is the appearance of father and elder brother. A high cap, a broad garment, a grave face; a humble and frugal look, a gentle and compliant look, a close and attached look, an upright look, a careful look, a respectful look, a following look, a mild look: this is the appearance of junior and younger brother.

吾語汝學者之嵬容：其冠絻，其纓禁緩，其容簡連；填填然，狄狄然，莫莫然，瞡瞡然，瞿瞿然，儘儘然，盱盱然；酒食聲色之中，則瞞瞞然，瞑瞑然；禮節之中，則疾疾然，訾訾然；勞苦事業之中，則儢儢然，離離然，偷儒而罔，無廉恥而忍謑詬－－是學者之嵬也。

I will tell you the strange appearance of scholars: a cap tilted low, cap strings and belt slack, an arrogant face; a self-satisfied look, a jumping look, a cold look, a peering look, a flustered look, a downcast look, a glaring look; in wine, food, music and women, an indulgent look, a drowsy look; in ritual, a hating look, a slandering look; in labor and work, a lazy look, a dispersed look, idle and timid without standard, shameless and enduring insult: this is the strangeness of scholars.

弟陀其冠，衶禫其辭，禹行而舜趨：是子張氏之賤儒也。正其衣冠，齊其顏色，嗛然而終日不言、是子夏氏之賤儒也。偷儒憚事，無廉恥而耆飲食，必曰君子固不用力：是子游氏之賤儒也。彼君子則不然：佚而不惰，勞而不僈，宗原應變，曲得其宜，如是然後聖人也。

A shabby cap, thin words, imitating the walk of Yu and the pace of Shun: these are the vulgar Confucians of the school of Zizhang. Straightening clothes and cap, composing the face, being modest and silent all day: these are the vulgar Confucians of the school of Zixia. Idle, timid and fearful of work, shameless and fond of food and drink, certain to say that a gentleman originally does not exert himself: these are the vulgar Confucians of the school of Ziyou. The gentleman is not like that: at ease yet not lazy, toiling yet not slack, holding to the original source and responding to change, every twist and turn attaining what is fitting; only like this is one then a sage.