On the Gentleman (Chapter 24)

天子無妻，告人無匹也。四海之內無客禮，告無適也。足能行，待相者然後進；口能言，待官人然後詔。不視而見，不聽而聰，不言而信，不慮而知，不動而功，告至備也。天子也者，埶至重，形至佚，心至愈，志無所詘，形無所勞，尊無上矣。詩曰："普天之下，莫非王土；率土之濱，莫非王臣。"此之謂也。

The Son of Heaven has no consort who is his peer — this proclaims that he has no equal. Within the four seas none receives him with the rites due a guest — this proclaims there is no house where he might be a guest. His feet can walk, yet he awaits the usher before advancing; his mouth can speak, yet he awaits the officer before making a proclamation. He sees without looking, hears acutely without listening, is trusted without speaking, knows without pondering, achieves without acting — this proclaims that completeness is carried to the utmost. The Son of Heaven: his power is the weightiest, his body the most at ease, his heart the most content; his intent is never bent, his body never labors, and no honor stands above his. The ode 'Beishan' in the Lesser Odes of the Book of Songs says: 'Everywhere under Heaven is no ground that is not the king's; to the very borders of the land there is none who is not the king's servant.' It speaks of just this.

聖王在上，分義行乎下，則士大夫無流淫之行，百吏官人無怠慢之事，眾庶百姓無奸怪之俗，無盜賊之罪，莫敢犯上之大禁，天下曉然皆知夫盜竊之不可以為富也，皆知夫賊害之不可以為壽也，皆知夫犯上之禁不可以為安也。由其道則人得其所好焉，不由其道則必遇其所惡焉。是故刑罰綦省而威行如流，世曉然皆知夫為奸則雖隱竄逃亡之由不足以免也，故莫不服罪而請。書云："凡人自得罪。"此之謂也。

When the sage king is on high and social stations and justice are practiced below, then the officers and grandees have no wanton conduct, the many officials and functionaries have no neglect of duties, the common people have no perverse or strange customs and no crime of robbery or theft, and none dares violate the great prohibitions of those above. All under Heaven know clearly that theft cannot be used to gain wealth, that violent injury cannot be used to gain long life, and that violating the prohibitions of those above cannot be used to gain security. Follow that Way and a man obtains what he loves; do not follow that Way and he is sure to meet what he hates. Therefore punishments are exceedingly few yet authority spreads like flowing water; the whole age knows clearly that one who does evil cannot escape even by hiding and fleeing, so none refuse to admit guilt and all submit to judgment. The Book of Documents says: 'All men bring their punishment upon themselves.' It speaks of just this.

故刑當罪則威，不當罪則侮；爵當賢則貴，不當賢則賤。古者刑不過罪，爵不踰德。故殺其父而臣其子，殺其兄而臣其弟。刑罰不怒罪，爵賞不踰德，分然各以其誠通。是以為善者勸，為不善者沮；刑罰綦省，而威行如流，政令致明，而化易如神。傳曰："一人有慶，兆民賴之。"此之謂也。

Thus when punishment matches the crime it carries authority; when it does not match the crime it is treated with contempt. When rank matches worth it is honored; when it does not match worth it is despised. In antiquity punishment did not exceed the crime and rank did not exceed the virtue. Therefore a man could put a father to death and still retain the son as a subject; put an elder brother to death and still retain the younger brother as a subject. Punishment did not exceed the crime, rank and reward did not exceed the virtue; distinctions were clear and each was made known with honest intent. Therefore those who did good were encouraged and those who did ill were checked; punishments were exceedingly few yet authority spread like flowing water; government orders were brilliantly clear and the transformation by teaching worked like a spirit. The tradition says: 'When one man possesses goodness, the millions of the people rely on him.' It speaks of just this.

亂世則不然：刑罰怒罪，爵賞踰德，以族論罪，以世舉賢。故一人有罪，而三族皆夷，德雖如舜，不免刑均，是以族論罪也。先祖當賢，後子孫必顯，行雖如桀紂，列從必尊，此以世舉賢也。以族論罪，以世舉賢，雖欲無亂，得乎哉！詩曰："百川沸騰，山冢崒崩，高岸為谷，深谷為陵。哀今之人，胡憯莫懲！"此之謂也。論法聖王，則知所貴矣；以義制事，則知所利矣。論知所貴，則知所養矣；事知所利，則動知所出矣。－－二者是非之本，得失之原也。故成王之於周公也，無所往而不聽，知所貴也。桓公之於管仲也，國事無所往而不用，知所利也。吳有伍子胥而不能用，國至於亡，倍道失賢也。故尊聖者王，貴賢者霸，敬賢者存，慢賢者亡，古今一也。故尚賢，使能，等貴賤，分親疏，序長幼，此先王之道也。故尚賢使能，則主尊下安；貴賤有等，則令行而不流；親疏有分，則施行而不悖；長幼有序，則事業捷成而有所休。故仁者，仁此者也；義者，分此者也；節者，死生此者也；忠者，惇慎此者也；兼此而能之備矣；備而不矜，一自善也，謂之聖。不矜矣，夫故天下不與爭能，而致善用其功。有而不有也，夫故為天下貴矣。詩曰："淑人君子，其儀不忒；其儀不忒，正是四國。"此之謂也。

In a disorderly age it is not so: punishment exceeds the crime, rank and reward exceed the virtue; guilt is judged by clan, worth is advanced by pedigree. Thus when one man is guilty, all three of his kindred are exterminated; even if his virtue were like Shun's, he cannot escape being punished alike — this is judging guilt by clan. If an ancestor was once worthy, all the descendants are sure to be ennobled; even if their conduct is like Jie's or Zhou's, their rank and retinue are sure to be honored — this is advancing worth by pedigree. Judging guilt by clan, advancing worth by pedigree — even if one wished to avoid disorder, could one? The ode 'Shiyue zhi Jiao' in the Lesser Odes of the Book of Songs says: 'The hundred streams boil and seethe; the mountain peaks crumble and fall; high banks become valleys, deep valleys become hills. Alas for the men of today — why in such misery do they still not take warning!' It speaks of just this. When in discourse one takes the sage kings as one's model, one knows what to prize; when one orders affairs by justice, one knows what is profitable. Knowing in discourse what to prize, one knows what to nourish; knowing in affairs what is profitable, one's actions know whence to set out. These two are the root of right and wrong, the source of gain and loss. Thus King Cheng toward the Duke of Zhou — there was nothing on which he did not hearken to him, because he knew what to prize. Duke Huan toward Guan Zhong — there was no affair of state on which he did not employ him, because he knew what was profitable. Wu had a Wu Zixu yet could not employ him, and the state went to destruction — that was departing from the Way and losing the worthy. Thus those who honor sages become kings, those who prize worthies become hegemons, those who respect worthies survive, those who slight worthies perish — in this ancient and modern are the same. Therefore to exalt the worthy, employ the able, give high and low their gradations, distinguish near kin from distant, and rank elder from younger — this is the Way of the former kings. Exalt the worthy and employ the able, and the lord is honored and those below are at peace; give high and low their gradations, and commands are carried out without laxity; distinguish near kin from distant, and bestowals are made without perversion; rank elder from younger, and undertakings are quickly accomplished and duly concluded. Therefore benevolence means being benevolent in these things; justice means making distinctions among them; integrity means holding to them in life and death; loyalty means being earnest and careful in them. To possess all these and be able to practice them is completeness; complete yet unboastful, single-mindedly doing good oneself — this is called sagehood. Because he is unboastful, the world does not contend with him in ability and makes the fullest use of his achievement. Possessing it yet not counting it as possession — therefore he is prized by all under Heaven. The ode 'Shijiu' in the Odes of Cao in the Book of Songs says: 'The good man, the gentleman — his bearing is without fault; his bearing is without fault, and he sets right the states of the four quarters.' It speaks of just this.

請成相：世之殃，愚闇愚闇墮賢良！人主無賢，如瞽無相，何倀倀！請布基，慎聖人，愚而自專事不治。主忌苟勝，群臣莫諫，必逢災。論臣過，反其施，尊主安國尚賢義。拒諫飾非，愚而上同，國必禍。曷謂"罷"？國多私，比周還主黨與施。遠賢近讒，忠臣蔽塞主埶移。曷謂"賢"？明君臣，上能尊主下愛民。主誠聽之，天下為一海內賓。主之孽，讒人達，賢能遁逃國乃蹙。愚以重愚，闇以重闇，成為桀。世之災，妒賢能，飛廉知政任惡來。卑其志意，大其園圃高其臺。武王怒，師牧野，紂卒易鄉啟乃下。武王善之，封之於宋立其祖。世之衰，讒人歸，比干見刳箕子累。武王誅之，呂尚招麾殷民懷。世之禍，惡賢士，子胥見殺百里徙。穆公任之，強配五伯六卿施。世之愚，惡大儒，逆斥不通孔子拘。展禽三絀，春申道綴，基畢輸。請牧基，賢者思，堯在萬世如見之。讒人罔極，險陂傾側此之疑。基必施，辨賢罷，文武之道同伏戲，由之者治，不由者亂，何疑為？凡成相，辨法方，至治之極復后王。慎墨季惠，百家之說欺不詳。治復一，修之吉，君子執之心如結，眾人貳之，讒夫棄之，形是詰。水至平，端不傾，心術如此象聖人。人而有埶，直而用抴必參天。世無王，窮賢良，暴人芻豢，仁人糟糠；禮樂息滅，聖人隱伏，墨術行。治之經，禮與刑，君子以修百姓寧。明德慎罰，國家既治四海平。治之志，後埶富，君子誠之好以待。處之敦固，有深藏之，能遠思。思乃精，志之榮，好而壹之神以成。精神相反，一而不貳、為聖人。治之道，美不老，君子由之佼以好。下以教誨子弟，上以事祖考。成相竭，辭不蹙，君子道之順以達。宗其賢良，辨其殃孽，□□□。

Let me sing a chengxiang song: The calamities of the age — folly and darkness, folly and darkness destroy the worthy and good! When the lord of men has no worthies, he is like a blind man without a guide to lead him — how lost, with nothing to follow! Let me lay out the foundation: treat the sages with care; to be foolish and decide all matters by oneself is to leave affairs ungoverned. When the lord is jealous and strives only to win, and none among his ministers remonstrates, calamity is sure to meet him. To discourse on the faults of ministers yet act the same way oneself — one ought rather to honor the lord, secure the state, and exalt the worthy and just. To refuse remonstrance and gloss over faults, foolishly catering to those above — the state is sure to suffer ruin. What is called 'being flaccid'? When selfish interests abound in the state, factions form around the lord and their cabal has its way. The worthy are kept at a distance while slanderers are drawn close; loyal ministers are blocked and the lord's power slips away. What is called 'worthy'? Making ruler and minister plain: able above to honor the lord, below to cherish the people. If the lord truly heeds him, the world becomes one and all within the seas submit as guests. A lord's calamity: slanderers get their way, the worthy and able flee into hiding, and the state is pressed to extremity. Folly heaped upon folly, darkness upon darkness — this is what makes a Jie. The calamity of the age: envy of the worthy and able — Feilian held the government and employed Elai. They made his intent base, enlarged his parks, and raised his towers high. King Wu grew angry and drew up his army at Muye; Zhou's soldiers turned about and Weizi Qi then surrendered. King Wu treated him well, enfeoffed him in Song, and established his ancestral temple. The decline of the age: slanderers attached themselves — Bi Gan had his heart cut out and Jizi was imprisoned. King Wu destroyed that king, Lü Shang directed the host, and the people of Yin came over. The ruin of the age: hatred of worthy officers — Zixu was slain and Baili Xi was driven into exile. Duke Mu employed the latter; his strength came to match the five hegemons and the Six Ministers were established. The folly of the age: hatred of the great Confucians, rejecting and barring them so that Confucius was detained. Zhan Qin was thrice dismissed, the way of Chunshen was cut off midway, and the foundation collapsed entirely. Let me set the foundation in order — that is what the worthy long for; Yao in ten thousand ages is as if one saw him. Slanderers have no standard; perilous, crooked, and leaning, they cast doubt upon this. The foundation must be put into practice; distinguish the worthy from the flaccid. The way of Kings Wen and Wu was the same as Fuxi's: follow it and there is order; do not follow it and there is disorder — what is there to doubt? In general these chengxiang songs discern the method of good government; the utmost of supreme order is to return to the later kings. Shen Dao, Mozi, Ji Zhen, and Hui Shi — the doctrines of the hundred schools are deceitful and inauspicious. [The base text reads 'detailed', an error for 'auspicious.'] Order returns to unity; cultivate it and there is good fortune. The gentleman holds to it with a heart firm as a knot; the multitude are of two minds about it; slanderers cast it aside; toward it punishment is a rebuke. Water at its most level is straight and does not tilt; when the method of the heart is like this, take the sage as one's model. A man who has power, upright yet able to yield, is sure to form a triad with Heaven. When the world has no true king, the worthy and good are left in want; violent men eat meat while benevolent men eat husks and dregs; rites and music are stilled and perish; the sage lies hidden while the arts of the Mohists spread. The constants of order are ritual and punishment; the gentleman cultivates by them and the hundred surnames are at peace. Make virtue bright and punishments careful, and the state is governed and the four seas are level. The intent that orders puts power and wealth behind it; the gentleman sincerely cleaves to it, loving to abide in it. To dwell in it thick and firm, to keep it deeply hidden — such a one can think far. Thought thereby grows refined, the will thereby grows glorious; loving and single-minded in it, the spirit is thereby perfected. The spirit opposed to it? Be single and undivided, and you will become a sage. The Way of order is beautiful and does not age; the gentleman follows it, flourishes in it, and loves it. Below, by it he instructs sons and younger brothers; above, by it he serves his ancestors. The chengxiang song is finished; its words are not hard pressed. The gentleman's course in the Way runs smooth and open. Revere the worthy and good; discern those who bring calamity. [Three characters are missing in the base text here.]

請成相，道聖王，堯舜尚賢身辭讓，許由善卷，重義輕利行顯明。堯讓賢，以為民，泛利兼愛德施均。辨治上下，貴賤有等明君臣。堯授能，舜遇時，尚賢推德天下治。雖有聖賢，適不遇世，孰知之？堯不德，舜不辭，妻以二女任以事。大人哉舜，南面而立萬物備。舜授禹，以天下，尚得推賢不失序。外不避仇，內不阿親，賢者予。禹勞心力，堯有德，干戈不用三苗服。舉舜甽畝，任之天下，身休息。得后稷，五穀殖；夔為樂正鳥獸服；契為司徒，民知孝弟尊有德。禹有功，抑下鴻，闢除民害逐共工。北決九河，通十二渚，疏三江。禹傅土，平天下，躬親為民行勞苦。得益、皋陶、橫革、直成、為輔。契玄王，生昭明，居於砥石遷於商，十有四世，乃有天乙是成湯。天乙湯，論舉當，身讓卞隨舉牟光。□□□□，道古賢聖基必張。

Let me sing a chengxiang song, praising the sage kings. Yao and Shun exalted the worthy and themselves yielded the throne; Xu You and Shan Juan prized justice, held profit lightly, and their conduct shone bright. Yao yielded his place to the worthy for the sake of the people, spreading benefits broadly, loving all alike, his bestowals of virtue even and fair. He discerned and ordered high and low, gave noble and base their gradations, and made ruler and minister plain. Yao gave charge to the able; Shun met the fortune of his time; exalting the worthy and advancing the virtuous, the world was ordered. Yet though there be sage worthies, if by chance they do not meet their age, who knows them? Yao did not reckon himself virtuous; Shun did not decline; Yao gave him his two daughters in marriage and entrusted affairs to him. Great man, that Shun — facing south he stood, and all things were complete. Shun gave it to Yu, yielded him the whole world, exalting virtue and advancing the worthy without missing the order. Abroad he did not shun his enemies; at home he did not favor his kin; to the worthy he gave. Yu labored heart and strength; Yao had virtue — without using shield and spear the Sanmiao submitted. He raised Shun from among the fields, entrusted him with the whole world, and took his own rest. He gained Hou Ji, and the five grains multiplied; Kui became master of music and the birds and beasts grew tame; Xie became minister of instruction and the people knew filial piety and brotherly duty and honored the virtuous. Yu had achievement: he dammed the flooding waters that flowed down, removed the people's harm, and banished Gonggong. To the north he cut open the Nine Rivers, joined the twelve islets, and dredged the Three Rivers. Yu portioned out the land and settled the world, himself toiling at hard tasks for the people. He gained Yi, Gao Yao, Hengge, and Zhicheng as his helpers. Xie was the Dark King; he begot Zhaoming, dwelt at Dishi, and moved to Shang; through fourteen generations came Tianyi, who is Tang the Accomplished. Tianyi, Tang the Accomplished — discerning in speech, apt in promotion — himself would yield the throne to Bian Sui and advance Wuguang. [Four characters are missing in the base text here.] Praising the worthies and sages of old, the foundation is sure to grow great.

願陳辭，□□□，世亂惡善不此治。隱過疾賢，長由奸詐鮮無災。患難哉！阪為先，聖知不用愚者謀。前車已覆，後未知更，何覺時？不覺悟，不知苦，迷惑失指易上下。中不上達，蒙揜耳目塞門戶。門戶塞，大迷惑，悖亂昏莫不終極；是非反易，比周欺上惡正直。正直惡，心無度，邪枉闢回失道途。己無郵人，我獨自美，豈獨無故？不知戒，後必有，恨後遂過不肯悔。讒夫多進，反覆言語生詐態。人之態，不如備，爭寵嫉賢利惡忌；妒功毀賢，下斂黨與上蔽匿。上壅蔽，失輔埶，任用讒夫不能制。郭公長父之難，厲王流於彘。周幽厲，所以敗，不聽規諫忠是害。嗟我何人，獨不遇時當亂世！欲衷對，言不從，恐為子胥身離兇；進諫不聽，剄而獨鹿棄之江。觀往事，以自戒，治亂是非亦可識。□□□□，托於成相以喻意。

I wish to set forth my words. [Three characters are missing in the base text here.] The age is disordered, hates the good, and will not put this in order. Hiding faults and enviously harming the worthy, long following treachery — few escape calamity. Distress! The perilous and crooked rush to the fore; sage wisdom goes unused while fools lay the plans. The cart ahead has already overturned, yet those behind still do not know to change — when will they awaken? Unawakened, they do not know the bitterness; deluded, they lose their bearing and high and low trade places. Those in between cannot reach above; ears and eyes are covered, gates and doors blocked. Gates and doors blocked, great delusion; perversity and darkness without end. Right and wrong are turned upside down; factions form, the ruler is deceived, and the upright are hated. The upright being hated, the heart has no measure; devious, crooked, and twisted, it loses the road. Do not blame others for oneself; I alone deemed it fine — could it alone be without cause? Not knowing to be on guard, there is sure to be a sequel; stubborn in error, refusing to repent. Slanderers are much promoted; shifting words breed deceitful postures. If men's postures are not guarded against, they contend for favor, envy the worthy, and treat one another as threats. Envious of merit, they defame the worthy; below they gather their faction, above they hide and screen. With those above blocked and screened, losing helpers and power, they employ slanderers and cannot restrain them. The calamity of Duke Changfu of Guo — King Li was driven into exile at Zhi. Kings You and Li of Zhou were undone because they would not hear admonition and the loyal and upright were harmed. Alas, what sort of man am I, that alone I do not meet my time and chance upon a disordered age! I wished to offer a loyal answer, but my words were not heeded, and I feared that like Zixu I would meet disaster in my own person: his remonstrance unheeded, his throat was cut with the Dulu sword and his body cast into the river. Looking at past events to take warning for oneself, order and disorder, right and wrong may also be known. [Four characters are missing in the base text here.] I lodge my meaning in the chengxiang song to make it understood.

請成相，言治方，君論有五約以明。君謹守之，下皆平正，國乃昌。臣下職，莫遊食，務本節用財無極。事業聽上，莫得相使，一民力。守其職，足衣食，厚薄有等明爵服。利往卬上，莫得擅與，孰私得？君法明，論有常，表儀既設民知方。進退有律，莫得貴賤、孰私王？君法儀，禁不為，莫不說教名不移。修之者榮，離之者辱，孰它師？刑稱陳，守其銀，下不得用輕私門。罪禍有律，莫得輕重威不分。請牧基，明有祺，主好論議必善謀。五聽修領，莫不理續主執持。聽之經，明其請，參伍明謹施賞刑。顯者必得，隱者復顯，民反誠。言有節，稽其實，信誕以分賞刑必。下不欺上，皆以情言，明若日。上通利，隱遠至，觀法不法見不視。耳目既顯，吏敬法令莫敢恣。君教出，行有律，吏謹將之無鈹滑。下不私請，各以宜，舍巧拙。臣謹修，君制變，公察善思論不亂。以治天下，後世法之成律貫。

Let me sing a chengxiang song, setting forth the method of good government. The lord's articles are five, simple yet clear. If the lord carefully keeps them, all below are even and upright and the state thereby prospers. The duties of ministers: do not drift and feed in idleness; devote your strength to the root, be frugal in expenditure, and wealth will not run out. In undertakings follow those above; do not employ one another; make the people's strength uniform. Keep to one's office; let clothing and food suffice; let generous and meager have gradations; make rank and robes plain. Profit flows upward; do not bestow on your own authority — who could privately gain? The lord's law is bright; deliberations have constant standards; once the model and measure are established the people know their direction. Advance and retirement have statutes; none may privately make men noble or base — who could privately be king? The lord's law is the model; it forbids what is not to be done; there is none who does not rejoice in the teaching; names and titles are not shifted. Cultivate its honor and depart from its shame — who would seek another teacher? Punishments are weighed and set out; keep to those bounds; those below may not wield them on their own nor hold private gates lightly. Crime and calamity have statutes; none may privately lighten or weight them; authority is not dispersed. Let me set the foundation in order; make it bright and there is good fortune. If the lord loves deliberation he is sure to plan well. The five hearings of cases are put in order and governed; none fail to follow and connect — the lord holds them fast. The constancy of hearing is to make the true circumstances plain. [The base text reads 'please', an error for 'true circumstances.'] Compare and verify, make plain, and carefully apply reward and punishment. What is plain is sure to be caught; what is hidden is made plain again; the people return to honesty. Words have measure; examine their substance; sincerity and boast are thereby distinguished; reward and punishment are sure to be carried out. Those below do not deceive those above; all speak according to the facts, bright as the sun. Above, all reaches through smoothly; the hidden and the distant arrive; one can see lawful and unlawful, can see what others do not see. When ears and eyes are made bright, the officers respect the laws and commands and none dares be lax. When the lord's teaching goes forth and deeds have statutes, the officers carefully carry it out without partiality or slipperiness. Those below make no private requests; each acts as is fitting, discarding the distinction of clever and clumsy. The ministers are careful and orderly; the lord decides and adapts; impartial in scrutiny, skilled in pondering and judging, they are not confused. By this the world is governed; later ages take it as model and it becomes statute, one unbroken thread.

爰有大物，非絲非帛，文理成章；非日非月，為天下明。生者以壽，死者以葬。城郭以固，三軍以強。粹而王，駁而伯，無一焉而亡。臣愚不識，敢請之王？

Here there is a great thing: it is neither silk nor floss, yet its patterns and ordering form whole chapters; it is neither sun nor moon, yet it gives light to all under Heaven. The living rely on it for long life; the dead rely on it for burial. City walls rely on it for strength; the three armies rely on it for might. He who uses it purely becomes king; he who uses it mixed becomes hegemon; he who lacks it entirely perishes. Your servant in his dullness does not recognize it — may I venture to ask the king?

王曰：此夫文而不採者歟？簡然易知，而致有理者歟？君子所敬，而小人所不者歟？性不得則若禽獸，性得之則甚雅似者歟？匹夫隆之則為聖人，諸侯隆之則一四海者歟？致明而約，甚順而體，請歸之禮。－－禮。

The king said: Is this the thing that is patterned yet not florid? Simple and easy to know, yet supremely reasonable? That which the gentleman reveres and the petty man considers nothing? Human nature deprived of it is like that of birds and beasts; human nature possessing it becomes refined and proper? A common man who honors it becomes a sage; the feudal lords who honor it unify the four seas? Utterly clear yet simple, wholly compliant yet possessed of form — may I sum it up as ritual? — Ritual.

皇天隆物，以示施下民，或厚或薄，常不齊均。桀紂以亂，湯武以賢。涽涽淑淑，皇皇穆穆。周流四海，曾不崇日。君子以修，蹠以穿室。大參乎天，精微而無形，行義以正，事業以成。可以禁暴足窮，百姓待之而後泰寧。臣愚不識，願問其名。

August Heaven sends down this thing to display its bounty to the people below; some receive it thickly, some thinly, and it is often not even or equal. Jie and Zhou became chaotic through it; Tang and Wu became worthy through it. Murky and clear, majestic and reverent, it circulates through the four seas in less than a whole day. The gentleman uses it to cultivate and order himself; Robber Zhi uses it to bore through walls and enter houses. In its greatness it forms a triad with Heaven; in its subtlety it has no form. Carrying out righteousness, it rectifies; undertakings are completed through it. It can forbid violence and cruelty and make the destitute sufficient; the people wait upon it and only then are peaceful and tranquil. Your servant, dull, does not recognize it; I beg to ask its name.

曰：此夫安寬平而危險隘者邪？修潔之為親，而雜汙之為狄者邪？甚深藏而外勝敵者邪？法禹舜而能弇跡者邪？行為動靜待之而後適者邪？血氣之精也，志意之榮也，百姓待之而後寧也，天下待之而後平也，明達純粹而無疵也，夫是之謂君子之知－－知。

It is said: Is this the thing that rests secure in broad and level ground but is endangered in narrow defiles? That takes what is cultivated and pure as kin, and treats what is foul and polluted as distant? That is deeply hidden within yet outwardly overcomes enemies? That models itself on Yu and Shun and is even able to cover over their footprints? That conduct and movement wait upon and only then become fitting? It is the essence of blood and breath, the flower of the will and intent; the people wait upon it and only then are tranquil; the world waits upon it and only then is level. Bright, penetrating, pure, and without blemish — this is called the wisdom of the gentleman. — Wisdom.

有物於此，居則周靜致下，動則綦高以鉅，圓者中規，方者中矩，大參天地，德厚堯禹，精微乎毫毛，而充盈乎大寓。忽兮其極之遠也，攭兮其相逐而反也，卬卬兮天下之鹹蹇也。德厚而不捐，五采備而成文，往來惛憊，通於大神，出入甚極，莫知其門。天下失之則滅，得之則存。弟子不敏，此之願陳，君子設辭，請測意之。

There is a thing here: when it rests it spreads everywhere, silent and still, reaching down to the utmost depths; when it moves it is exceedingly high and vast. Its round parts fit the compass, its square parts fit the carpenter's square. In greatness it forms a triad with Heaven and Earth; in virtue it is thicker than Yao and Yu; it is finer than a fine hair, yet it fills the whole great firmament. Swiftly, ah, how far it goes; whirling, ah, its parts chase one another and return. High up, ah, all under heaven is hard pressed. Its virtue is generous and it abandons no one; the five colors are complete and form patterns. It comes and goes, darkened and weary; it reaches the great spirits above; its exits and entries are very swift, and no one knows its gate. If the world loses it, it perishes; if it obtains it, it survives. Your disciple is not clever; I beg to set this forth. The gentleman has laid out the words — I ask you to guess its meaning.

曰：此夫大而不塞者與？充盈大宇而不窕，入卻穴而不偪者與？行遠疾速，而不可托訊者與？往來惛憊，而不可為固塞者與？暴至殺傷，而不億忌者與？功被天下，而不私置者與？托地而遊宇，友風而子雨，冬日作寒，夏日作暑，廣大精神，請歸之雲－－雲。

It is said: Is this the thing that is great yet not clogged? That fills the whole firmament without leaving a crack or crevice, yet enters tiny pores without being cramped? That travels far and swiftly, yet cannot be entrusted with a message? That comes and goes, darkened and weary, yet cannot be taken for a solid barrier? That arrives suddenly, killing and harming, yet bears no doubt or fear? Whose merit covers all under heaven, yet is never privately bestowed? It rests upon the earth and roams the firmament, takes the wind as its friend and the rain as its child; in winter days it raises the cold, in summer days it raises the heat. Vast and possessed of spirit — may I sum it up as the cloud? — Cloud.

有物於此，(人蠡)(人蠡)兮其狀，屢化如神，功被天下，為萬世文。禮樂以成，貴賤以分，養老長幼，待之而後存。名號不美，與"暴"為鄰。功立而身廢，事成而家敗。棄其耆老，收其後世。人屬所利，飛鳥所害。臣愚不識，請占之五泰。

There is a thing here: its body curls and coils in shape; it transforms repeatedly like a spirit. Its merit covers all under heaven and becomes the ornament of ten thousand generations. Rites and music are completed through it; noble and lowly are distinguished through it. Nourishing the old and rearing the young wait upon it and only then survive. Its name is not lovely — it neighbors on "violence." Its merit established, its own body is discarded; its work accomplished, its household is ruined. It casts off its aged parents and gathers in the later brood. It is used by humankind and injured by flying birds. Your servant, dull, does not recognize it — I beg to have Wutai divine it.

五泰占之曰：此夫身女好，而頭馬首者與？屢化而不壽者與？善壯而拙老者與？有父母而無牝牡者與？冬伏而夏遊，食桑而吐絲，前亂而後治，夏生而惡暑，喜溼而惡雨，蛹以為母，蛾以為父，三俯三起，事乃大已，夫是之謂蠶理。－－蠶

After divining, Wutai said: Is this the thing whose body is as lovely as a woman's, yet whose head is like a horse's? That transforms repeatedly yet does not live long? That is adept in its prime but clumsy in its decline? That has a father and mother yet has no male or female? It lies hidden in winter and is active in summer; it eats mulberry and spins out silk; first there is disorder and then order; it grows in summer yet hates the heat; it loves dampness yet hates rain; it takes the chrysalis as its mother and the moth as its father; three times it crouches down and three times it rises, and only then is its work fully accomplished — this is called the nature of the silkworm. — Silkworm.

有物於此，生於山阜，處於室堂。無知無巧，善治衣裳。不盜不竊，穿窬而行。日夜合離，以成文章。以能合從，又善連衡。下覆百姓，上飾帝王。功業甚博，不見賢良。時用則存，不用則亡。臣愚不識，敢請之王。

There is a thing here: born in the hills and mounds, it dwells in chambers and halls. It has no knowledge and no cleverness, yet it is skilled at putting garments in order. It does not rob or steal, yet it bores through holes as it travels. Day and night it joins what has been separated, thereby accomplishing patterned refinement. It can unite vertically and is also skilled at linking horizontally. Below it covers the common people; above it adorns emperors and kings. Its achievements are great and broad, yet it never displays its own worth. So long as the age employs it, it exists; when it is not used, it is lost. Your servant, dull, does not recognize it — I venture to ask the king.

王曰：此夫始生鉅，其成功小者邪？長其尾而銳其剽者邪？頭銛達而尾趙繚者邪？一往一來，結尾以為事。無羽無翼，反覆甚極。尾生而事起，尾邅而事已。簪以為父，管以為母。既以縫表，又以連裡：夫是之謂箴理。－－箴

The king said: Is this the thing that when first produced is huge, yet once finished is small? Whose tail is made long and whose tip is made sharp? Whose head is keen and piercing while its tail winds and coils? Going once and coming once, it draws its tail after it to do its work. It has no feathers and no wings, yet its back-and-forth is very swift. When the tail is brought forth, the work begins; when the tail is wound up, the work is done. It takes the hairpin as father and the tube as mother. It is used both to stitch the outer layer and to join the lining — this is called the nature of the needle. — Needle.

天下不治，請陳佹詩：天地易位，四時易鄉。列星殞墜，旦暮晦盲。幽闇登昭，日月下藏。公正無私，見謂從橫。志愛公利，重樓疏堂。無私罪人，憼革貳兵。道德純備，讒口將將。仁人絀約，敖暴擅強。天下幽險，恐失世英。螭龍為蝘蜓，鴟梟為鳳凰。比干見刳，孔子拘匡。昭昭乎其知之明也，鬱郁乎其遇時之不祥也，拂乎其欲禮義之大行也，闇乎天下之晦盲也，皓天不復，憂無疆也。千歲必反，古之常也。弟子勉學，天不忘也。聖人共手，時幾將矣。與愚以疑，願聞反辭。

The world is not in order — allow me to set forth an uncanny poem: Heaven and Earth exchange their positions; the four seasons shift their courses. The ranked stars fall; morning and evening are dark and dim. The obscure climb into the light; the sun and moon hide below. The impartial and selfless are called schemers; those whose intent loves the common good are said to covet towers and open halls. Those who without selfish motive bring charges are said to be marshaling troops and preparing arms. Those whose virtue is pure and complete have slanderous mouths clanging against them. Men of humaneness are dismissed and hard-pressed; the arrogant and violent monopolize power. The world is dark and perilous — I fear the loss of the heroes of the age. The hornless dragon is taken for a gecko; the owl is taken for a phoenix. Bigan had his heart cut out; Confucius was held fast at Kuang. How bright, ah, the clarity of his wisdom! How stifled, ah, his meeting with an ill-starred fate! How thwarted, ah, his wish that rites and righteousness be greatly practiced! How darkened, ah, the blindness of the world! The bright sky does not return; sorrow has no bounds. That in a thousand years it must return is the constant rule of old. Disciples, labor at your studies — Heaven will not forget. The sage stands with hands folded; the time is nearly come. To share my doubts with the benighted, I beg to hear the answering verse.

其小歌曰：念彼遠方，何其塞矣，仁人絀約，暴人衍矣。忠臣危殆，讒人服矣。

The little song says: I think of that distant land — how blocked and thwarted I am! Men of humaneness are dismissed and hard-pressed; violent men overflow and spread. Loyal ministers are in peril; slanderers are employed.

琁、玉、瑤、珠，不知佩也，雜布與帛，不知異也。閭娵子奢，莫之媒也；嫫母力父，是之喜也。以盲為明，以聾為聰，以危為安，以吉為兇。嗚呼！上天！曷維其同！

Fine jade and precious pearls — they do not know how to wear them; coarse cloth and silks — they cannot tell them apart. For beauties like Lüju and Zishe, no one makes a match; Momu and Lifu, the ugly ones, are loved instead. They take blindness for sight, deafness for keen hearing, danger for safety, good fortune for ill. Alas! O Heaven! How can one be the same as these?

君人者，隆禮尊賢而王，重法愛民而霸，好利多詐而危。欲近四旁，莫如中央，故王者必居天下之中，禮也。

A ruler who honors ritual and respects the worthy becomes a true king; one who values law and loves the people becomes a hegemon; one who is fond of profit and full of deceit is in danger. If one wishes to be near the four quarters, nothing matches the center; therefore the king must dwell at the center of the world — this is ritual.

天子外屏，諸侯內屏，禮也。外屏、不欲見外也；內屏、不欲見內也。

The Son of Heaven sets his screen outside the gate; the feudal lords set theirs inside the gate — this is ritual. A screen outside the gate is so as not to see the outside; a screen inside the gate is so as not to see the inside.

諸侯召其臣，臣不俟駕，顛倒衣裳而走，禮也。詩曰："顛之倒之，自公召之。"天子召諸侯，諸侯輦輿就馬，禮也。詩曰："我出我輿，於彼牧矣。自天子所，謂我來矣。"

When a feudal lord summons his minister, the minister does not wait for the carriage to be harnessed but runs off with his robes put on upside down — this is ritual. The Book of Songs, Airs of Qi, 'Before the East Was Light,' says: 'Upside down, topsy-turvy — from the duke comes a summons for him.' When the Son of Heaven summons a feudal lord, the lord has men wheel his carriage close to the horses — this is ritual. The Book of Songs, Minor Odes, 'Sending Out the Chariots,' says: 'I had my chariot brought out, and reached that pasture ground. From the Son of Heaven came word, calling me to come.'

天子山冕，諸侯玄冠，大夫裨冕，士韋弁，禮也。

The Son of Heaven wears the mountain-patterned cap; the feudal lords wear the black cap; the great officers wear the secondary ceremonial cap; the officers wear the leather cap — this is ritual.

天子御珽，諸侯御荼，大夫服笏，禮也。

The Son of Heaven uses the ting tablet; the feudal lords use the shu tablet; the great officers use the hu tablet — this is ritual.

天子雕弓，諸侯彤弓，大夫黑弓，禮也。

The Son of Heaven uses the carved bow; the feudal lords use the vermilion bow; the great officers use the black bow — this is ritual.

諸侯相見，卿為介，以其教士畢行，使仁居守。

When feudal lords meet one another, a minister serves as escort and leads out all his trained officers, leaving the humane ones behind to guard the state.

聘人以圭，問士以璧，召人以瑗，絕人以玦，反絕以環。

To send an envoy, one uses a gui tablet; to convey regard to an officer, a bi disc; to summon a person, a yuan ring; to break off relations, a jue ring with a gap; to restore broken relations, a closed huan ring.

人主仁心設焉，知其役也，禮其盡也，故王者先仁而後禮，天施然也。

When a ruler of men has established a humane heart, knowledge is its servant and ritual is its completion; therefore the king puts humaneness first and ritual after — the bestowal of Heaven is like this.

聘禮志曰："幣厚則傷德，財侈則殄禮。"禮雲禮云，玉帛云乎哉！詩曰："物其指矣，唯其偕矣。"不時宜，不敬文，不驩欣，雖指非禮也。

The record of the ceremony of official visits says: 'Gifts too lavish injure virtue; expenditure too extravagant extinguishes ritual.' Ritual! Ritual! Is it really only about jade and silk? The Book of Songs, Minor Odes, 'Fish Traps,' says: 'The things are so fine, only because they are fitting.' If it is not timely, if the forms are not respected, if there is no joy, then even what is fine is not ritual.

水行者表深，使人無陷；治民者表亂，使人無失，禮者，其表也。先王以禮義表天下之亂；今廢禮者，是棄表也，故民迷惑而陷禍患，此刑罰之所以繁也。

Those who walk through water mark the depth so that people do not sink; those who govern the people mark the boundary of disorder so that people do not err. Ritual is that marker. The former kings used ritual and righteousness to mark out disorder for the world; now those who discard ritual cast away the marker, so the people are bewildered and fall into calamity — this is why punishments multiply.

舜曰："維予從欲而治。"故禮之生，為賢人以下至庶民也，非為成聖也；然而亦所以成聖也，不學不成；堯學於君疇，舜學於務成昭，禹學於西王國。

Shun said: 'I govern simply by following desire.' Thus ritual arose for the sake of the worthy and below, down to the common people — not in order to complete the sage; yet it is also that by which a sage is completed, for without learning one cannot be completed. Yao studied under Junchou, Shun studied under Wucheng Zhao, and Yu studied under Xiwangguo.

五十不成喪，七十唯衰存。

At fifty, one no longer performs the full ceremonies of mourning; at seventy, one retains only the coarse mourning garment.

親迎之禮，父南向而立，子北面而跪，醮而命之："往迎爾相，成我宗事，隆率以敬先妣之嗣，若則有常。"子曰："諾！唯恐不能，敢忘命矣！"

At the rite of personally fetching the bride, the father stands facing south and the son kneels facing north; the father pledges him with wine and commands him: 'Go and welcome your helpmeet, accomplish the service of our ancestral temple, grandly lead her to respectfully continue the succession of your late mother — you must be constant.' The son says: 'Yes! I only fear I cannot do it — how would I dare forget the command!'

夫行也者，行禮之謂也。禮也者，貴者敬焉，老者孝焉，長者弟焉，幼者慈焉，賤者惠焉。

What is called right conduct is the practice of ritual. Ritual is: reverence for the honored, filial care for the aged, deference to the elder, kindness toward the young, and generosity toward the lowly.

賜予其宮室，猶用慶賞於國家也；忿怒其臣妾，猶用刑罰於萬民也。

Bestow upon the people of one's palace as though conferring rewards upon the state; show anger toward one's servants and concubines as though applying punishments to the myriad people.

君子之於子，愛之而勿面，使之而勿視，道之以道而勿強。

The gentleman loves his son without showing it in his face, employs him without watching him sternly, and guides him with the Way without forcing him.

禮以順人心為本，故亡於禮經而順於人心者，皆禮也。

Ritual takes accord with the human heart as its root; therefore whatever accords with the human heart, even if it is not in the ritual canon, is ritual.

禮之大凡：－－事生、飾驩也，送死、飾哀也，軍旅、施威也。

The general outline of ritual: in serving the living it gives form to joy; in sending off the dead it gives form to grief; in the army it applies majesty.

親親、故故、庸庸、勞勞，仁之殺也；貴貴、尊尊、賢賢、老老、長長、義之倫也。行之得其節，禮之序也。仁、愛也，故親；義、理也，故行；禮、節也，故成。仁有裡，義有門；仁、非其裡而處之，非仁也；義，非其門而由之，非義也。推恩而不理，不成仁；遂理而不敢，不成義；審節而不和，不成禮；和而不發，不成樂。故曰：仁義禮樂，其致一也。君子處仁以義，然後仁也；行義以禮，然後義也；制禮反本成末，然後禮也。三者皆通，然後道也。

Cherishing those who should be cherished, treating old friends as old friends, rewarding the meritorious, and recompensing the laboring — this is the gradation of humaneness. Honoring those who should be honored, respecting those who should be respected, esteeming the worthy as worthy, revering the aged as aged, and honoring elders as elders — this is the ordering of righteousness. Practicing it and obtaining its measure — this is the sequence of ritual. Humaneness is love, therefore it draws near; righteousness is principle, therefore it can be carried out; ritual is measure, therefore it can be completed. Humaneness has its proper neighborhood; righteousness has its proper gate. With humaneness, if it is not its neighborhood yet one dwells there, it is not humaneness; with righteousness, if it is not its gate yet one proceeds through it, it is not righteousness. To extend kindness without principle is not humaneness; to follow principle but not dare to act is not righteousness; to examine the measures without harmony is not ritual; to be harmonious without expressing it is not music. Thus it is said: humaneness, righteousness, ritual, and music arrive at the same thing. The gentleman employs righteousness to place humaneness, and only then is it humaneness; employs ritual to practice righteousness, and only then is it righteousness; institutes ritual by returning to the root and completing the branches, and only then is it ritual. When all three are penetrated, only then is it the Way.

貨財曰賻，輿馬曰賵，衣服曰襚，玩好曰贈，玉貝曰唅。賻賵、所以佐生也，贈襚、所以送死也。送死不及柩屍，吊生不及悲哀，非禮也。故吉行五十，奔喪百里，賵贈及事，禮之大也。

Goods and money are called fu gifts; carriages and horses are called feng gifts; clothing is called sui gifts; playthings and treasures are called zeng gifts; jade and cowries are called han gifts for the mouth. The fu and feng gifts are to aid the living; the zeng and sui gifts are to send off the dead. To send off the dead yet not reach the coffin, or to comfort the living yet not reach their grief, is not ritual. Therefore on happy occasions one travels fifty li; on hearing of a death one travels a hundred li; for feng and zeng gifts to reach the event — this is the great measure of ritual.

禮者、政之挽也；為政不以禮，政不行矣。

Ritual is the leading-rein of government; if government does not use ritual, government cannot be carried out.

天子即位，上卿進曰："如之何憂之長也？能除患則為福，不能除患則為賊。"授天子一策。中卿進曰："配天而有下土者，先事慮事，先患慮患。先事慮事謂之接，接則事優成。先患慮患謂之豫，豫則禍不生。事至而後慮者謂之後，後則事不舉。患至而後慮者謂之困，困則禍不可御。"授天子二策。下卿進曰："敬戒無怠，慶者在堂，吊者在閭。禍與福鄰，莫知其門。豫哉！豫哉！萬民望之。"授天子三策。

When the Son of Heaven ascends the throne, the chief minister steps forward and says: 'What can be done when cares are so lasting? To be able to remove calamity is fortune; to be unable to remove it is harm.' He hands the first policy tablet to the Son of Heaven. The middle minister steps forward and says: 'One who is matched with Heaven and possesses the land below thinks of affairs before they occur and thinks of calamity before calamity arrives. Thinking of affairs beforehand is called readiness; with readiness, affairs are accomplished at leisure. Thinking of calamity beforehand is called precaution; with precaution, disaster does not arise. Thinking only after affairs have arrived is called lateness; with lateness, affairs cannot be accomplished. Thinking only after calamity has arrived is called being trapped; being trapped, disaster cannot be resisted.' He hands the second policy tablet to the Son of Heaven. The junior minister steps forward and says: 'Be reverent and wary, do not be idle. Those who offer congratulations are in the hall while those who offer condolence are at the inner gate. Fortune and misfortune are neighbors; no one knows the gate between them. Take precautions! Take precautions! The myriad people look up to you.' He hands the third policy tablet to the Son of Heaven.

禹見耕者耦、立而式，過十室之邑、必下。

When Yu saw men plowing in pairs, he stood and leaned on the crossbar in respect; passing a hamlet of ten households, he was sure to dismount from his carriage.

殺大蚤，朝大晚，非禮也。治民不以禮，動斯陷矣。

To go hunting too early and attend court too late is contrary to ritual. To govern the people without ritual is to stumble and sink at the first move.

平衡曰拜，下衡曰稽首，至地曰稽顙。

Hands level with the heart is called a salute; hands lowered is called touching the head; the head reaching the ground is called knocking the forehead.

大夫之臣，拜不稽首，非尊家臣也，所以闢君也。

The household ministers of a great officer salute but do not knock the head — not out of reverence for household ministers, but to avoid the ceremony owed to the ruler of the state.

一命齒於鄉，再命齒於族，三命，族人雖七十不敢先。上大夫，中大夫，下大夫。

An officer of the first rank takes his place in the village according to age; an officer of the second rank takes his place in the clan according to age; for an officer of the third rank, even a clansman of seventy dares not take precedence over him. There are senior great officers, middle great officers, and junior great officers.

吉事尚尊，喪事尚親。

At auspicious occasions honor goes to the most esteemed; at funerals honor goes to the nearest kin.

聘、問也。享、獻也。私覿、私見也。

The pin ceremony is an inquiry; the xiang ceremony is an offering; the private di is a private audience.

言語之美，穆穆皇皇。朝廷之美，濟濟鎗鎗。

The beauty of speech is solemnity and grandeur; the beauty of the court is orderliness and ringing harmony.

為人臣下者，有諫而無訕，有亡而無疾，有怨而無怒。

A minister has remonstrance but not slander; he has departure but not resentment; he has grievance but not anger.

君於大夫，三問其疾，三臨其喪；於士，一問，一臨。諸侯非問疾弔喪不之臣之家。

A ruler asks after a great officer's illness three times and attends his funeral three times in person; for an officer, he asks once and attends once. A feudal lord does not go to a minister's house except to ask after illness or mourn a death.

既葬，君若父之友食之則食矣，不闢梁肉，有醴酒則辭。

After the burial, if the ruler or the father's friend gives him food, he eats it; he does not avoid rice and meat, but if there is sweet wine he declines it.

寢不踰廟，燕衣不踰祭服，禮也。

One's residence does not exceed the ancestral temple; one's clothes at leisure do not exceed the sacrificial robes — this is ritual.

湯之鹹，見夫婦。夫婦之道，不可不正也，君臣父子之本也。鹹、感也，以高下下，以男下女，柔上而剛下。

The Xian hexagram of the Book of Changes shows husband and wife. (The base text reads 'Tang zhi xian,' where 'Tang' is a corruption of 'Yi.') The way of husband and wife must be kept correct, for it is the root of ruler and minister, father and son. Xian means influence: it places the high beneath the low, places the male beneath the female — the yielding is above and the firm is below.

聘士之義，親迎之道，重始也。

The propriety of engaging an officer with ceremony and the way of personally fetching the bride are matters of honoring beginnings.

禮者，人之所履也，失所履，必顛蹶陷溺。所失微而其為亂大者，禮也。

Ritual is the footing that men tread; lose that footing and one is certain to stumble and sink. That whose loss is minute yet whose resulting disorder is great — that is ritual.

禮之於正國家也，如權衡之於輕重也，如繩墨之於曲直也。故人無禮不生，事無禮不成，國家無禮不寧。君臣不得不尊，父子不得不親，兄弟不得不順，夫婦不得不驩，少者以長，老者以養。故天地生之，聖人成之。

Ritual is to the rectification of a state what the balance is to weight, what the marking-line is to straight and crooked. Thus a man without ritual cannot live; an affair without ritual cannot be completed; a state without ritual cannot be at peace. Ruler and minister cannot be honored without it; father and son cannot be close without it; elder and younger brothers cannot be harmonious without it; husband and wife cannot rejoice without it. The young depend on it to grow up; the old depend on it to be nourished. Thus Heaven and Earth produce mankind, and the sage completes mankind.