诸子百家始祖管子 “立德树人” 语录汉英双解

                  管必红、【刘向】、【Allyn Rickett】

                        

     

                 终身之计，莫如树人

【原文】一年之计，莫如树谷；十年之计，莫如树木；终身之计，莫如树人。一树一获者，谷也；一树十获者，木也；一树百获者，人也。我茍种之，如神用之，举事如神，唯王之门。《权修》

【汉解】作一年的打算，最好是种植五谷；作十年的打算，最好是种植树木；作终身的打算，最好是培育人材。种谷，是一种一收；种树，是一种十收；培育人材，则是一种百收的事情。如果我们注重培养人材，其效用将是神奇的；而如此举事收得神效的，只有王者之门才能够做到。

【英译】When planning for one year, there is nothing better than planting grain. When planning for ten years, there is nothing better than plating trees. When planning for a lifetime, there is nothing better than planting men. Grain is something that is planted once and products only a single harvest. Trees are things that are planted once but may produce ten harvests. Men are things that are planted once but may produce a hundred harvests. Having once planted them, Spiritlike I make use of them. To undertake affairs as would the spirits, such is the gate to kingliness.

 

 

 

                  

              何谓四维 礼义廉耻

【原文】何谓四维？一曰礼、二曰义、三曰廉、四曰耻。礼不踰节，义不自进。廉不蔽恶，耻不从枉。故不踰节，则上位安；不自进，则民无巧轴；不蔽恶，则行自全；不从枉，则邪事不生。《牧民》

【汉解】什么是四维呢？一是礼，二是义，三是廉，四是耻。有礼，人们就不会超越应守的规范；有义，就不会妄自求进；有廉，就不会掩饰过错；有耻，就不会趋从坏人。人们不越出应守的规范，为君者的地位就安定；不妄自求进，人们就不巧谋欺诈；不掩饰过错，行为就自然端正；不趋从坏人，邪乱的事情也就不会发生了。

【英译】What are these four cardinal virtues? The first is propriety,  the second is righteousness, the third is integrity, and the fourth is a sense of shame. Propriety consists in not overstepping the bounds of proper restraint. Righteousness consists in not pushing oneself forward at the expense of others. Integrity consists in not concealing one’s faults. Having a sense of shame consists in not following those who go awry. Therefore if no one oversteps  the bounds of proper restraint, the position of the sovereign will be safe. If no one pushes himself forward, the people will be free of artfulness and deceit. If no one follows those who go awry, evil practices will not arise.

  【原文】春仁、夏忠、秋急、冬闭，顺天之时，约地之宜，忠人之和，故风雨时，五谷实，草木美多，六畜蕃息，国富兵强，民材而令行，内无烦扰之政，外无强敌之患也。《禁藏》

【汉解】春天仁慈，夏天忠厚，秋天严峻，冬天收闭，顺天时，管地宜，再合乎人和，就可以风调雨顺，五谷丰登，草木繁茂，六畜兴旺，国富兵强，人民富裕而法令通行，国内没有烦民扰民的政治，外部也没有强敌的祸患了。

【英译】Spring is for humaneness, summer for loyalty, autumn for expediency, and the winter for closing down activity. Since the ruler is in accord with the seasons of Heaven, conforms to what is suitable in respect to Earth, and cherishes harmony among men, the wind and rain are seasonable, the five grains ripen, plants and trees flourish, the six domestic animals multiply, the country prospers, the armed forces are strong, the people are talented, and orders are carried out. Internally there are no troublesome political problems; externally there are no disasters created by strong enemies.

 

               

 

             万物于人 无私近远

【原文】 天道之极，远者自亲。人事之起，近亲造怨。万物之于人也，无私近也，无私远也；巧者有余，而拙者不足；其功顺天者天助之，其功逆天者天违之；天之所助，虽小必大；天之所违，虽成必败；顺天者有其功，逆天者怀其兇，不可复振也。 《形势》

【汉解】 顺天道去做，远者都会来亲近；事起于人为，近亲也要怨恨。万物之于人，是没有远近亲疏之分的。高明的人用起来就有余，愚笨的人用起来就不足。顺乎天道去做，天就帮助他；反乎天道去做，天就违背他。天之所助，弱小可以变得强大；天之所弃，成功可以变为失败。顺应天道的可以得其成效，违背天道的就要招致灾祸，且无可挽救。 。

【英译】When the way of Heaven is fulfilled, even those who are far off will of themselves seek close relationships with the ruler. But when the selfish affairs of men arise, even close relatives will harbor resentments. The myriad creatures, in their relationship to men, are equally impartial toward those near at hand and those far away. The clever will have a superabundance of things while the stupid will never have enough. Heaven will assist those whose efforts accord with it and oppose those whose efforts are contrary to it. Whatever Heaven assist, even though small at first, is certain to become large. Whatever Heaven opposes, even though successful at first, is certain to fail. Those who accord with Heaven will retain their achievements. Those who act contrary to Heaven will embrace misfortune and cannot be saved. 

                          

                        审其好恶 观其交游

【原文】人情不二，故民情可得而御也。审其所好恶，则其长短可知也；观其交游，则其贤不肖可察也；二者不失，则民能可得而官也。《权修》

【汉解】 人的本性没有什么两样，所以，人的思想性情是可以掌握的。了解他喜欢什么和厌恶什么，就可以知道他的长处和短处；观察他同什么样的人交往，就能判断他是好人还是坏人。把握住这两点，就能够找到能人并与以官位。

【英译】Human nature is all the same. That is why it is possible to control the people. By examining their likes, their strengths and weaknesses may be know. By observing their associates, their worthiness or unworthiness may be learned. If these two are not neglected, those of ability among the people may be placed in office.

【原文】大心而敢，宽气而广，其形安而不移，能守一而弃万苛，见利不诱，见害不俱，宽舒而仁，独乐其身，是谓云气，意行似天。《内业》

【汉解】心胸宽广而敞亮，意气宽舒而开阔，形体安定而不游移，能保持心意专一而摆脱各种骚扰，见利不被引诱，见害不生畏惧，心情宽舒而仁慈，自身能独得其乐，这些就叫作“运气”的功夫，而且意念的运行也好象升行在天空一样。

【英译】Expand your mind, and you will feel release. Deepen your breathing, and you will feel relaxed. Your form will be at ease and never restless. You will be able to focus your power of awareness, and dispose of the myriad minor irritations. On seeing profit, you will not be enticed. On seeing harm, you will not be frightened. Being relaxed and humane, you will find happiness within yourself. This is called setting in motion the vital force so that your awareness and action become like Heaven.

【汉解】吃得太多，就伤胃而身体不好；吃得太少，就骨枯而血液停滞。吃得多少适中，才可以实现舒和，使精气有所寄托，智慧能够生长。如果是饥饱失度，那就要设法解决。太饱了就要赶快活动，太饿了就要停止思考，老年人就更要免于思考。

【英译】With excessive gorging, the breath will be harmed and the form will be unable to hold it all. With excessive abstention, the bones will dry up and the blood will congeal. The middle ground between gorging and abstention is called moderation. It provides a place for the vital essence to dwell and for knowledge to develop. If hunger or overindulgence is excessive, deal with it in a planned manner. When too full, quickly move about; when hungry, relax your thoughts; when old, forget your worries.

【汉解】人的生命，一定要依靠欢畅。忧愁与恼怒—就会失去生命的正常秩序。心里有忧悲喜怒，“道”就无地可容。有了爱欲的杂念就应当平息它，有了愚乱的思想就应当改正它。不用人为地引来推去，幸福将自然地降临。道是自然到来的，人可以借助道的到来而予以谋虑，虚静就能得到道，急躁就会失掉道。

【英译】It is ever so that man’s life is certain to depend on his being content. Through sorrow he loses his guiding thread; through anger he loses his beginnings. In sorrow and melancholy, joy and anger, The Way can find no resting place. Love and desires—quiet them! Stupidity and confusion—rectify them! Do not pull! Do not push! Happiness will naturally be restored. That the Way will naturally come is something you can count on and plan for. If you are quiescent, you will obtain it.  If you move hastily, you will lose it.

             

                            

                     

                    

 

 

            寿夭贫富 无徒归也

 

【原文】山高而不崩，则祈羊至矣；渊深而不涸，则沈玉极矣，天不变其常，地不易其则，春秋冬夏，不更其节，古今一也。蛟龙得水，而神可立也；虎豹得幽，而威可载也。风雨无乡，而怨怒不及也。贵有以行令，贱有以忘卑，寿夭贫富，无徒归也。《形势》

 

【汉解】山高而不崩颓，就有人烹羊设祭；渊深而不枯竭，就有人投玉求神。天不改变它的常规，地不改变它的法则，春秋冬夏不改变它的节令，从古到今都是一样的。蛟龙得水，才可以树立神灵；虎豹凭借深山幽谷，才可以保持威力。风雨没有既定的方向，谁也不会埋怨它。位高的人发号施令，位低的人忘掉卑贱，长寿、短命、贫穷、富有等等，都不是无因而至的。

 

【英译】If a mountain rises high and never crumbles, sacrificial sheep will be presented to it. If a pool is deep and never dries up, sacrificial jade will be offered to it. Heaven does not change its constant activities. Earth does not alter its regular activities. Spring, autumn, winter, and summer do not vary their seasonal activities. From ancient times to the present, this has always been so. So long as the flood dragon has water, its diving nature can be maintained. So long as the tiger and leopard remain in secluded places, their awesomeness is respected. Since the wind and rain are impartial, resentment and hatred are not directed toward them. The honored possess the means to have their orders carried out. The lowly possess the means  to forget their debasement. Long life and early death, poverty and opulence do not come about by accident.

 

 

             身立而民化 德正而官治

 

【原文】主身者，正德之本也；官（治）者，耳目之制也。身立而民化，德正而官治。治官化民，其要在上。是故君子不求于民。《君臣上》

 

【汉解】君主自身是规正德行的根本，官吏好比耳目，是受这根本节制的。君主立身。人民就受到教化；君主正德，官吏就能管好，管好官吏和教化人民，其关键在于君主。所以，君子是不要求于人民的。

 

【英译】The ruler is the basis for rectifying virtue; officials are the means for providing him with ears and eyes. When the ruler has established his own virtue, the people will be transformed. When his virtue has been rectified, the officials will be well regulated. In regulating officials and transforming the people, the most important factor is the sovereign. Therefore, the virtuous prince does not seek regulation and transformation to come from the people, but rather from himself.

 

            下听其上 弟听其兄 此至顺矣

【原文】天子出令于天下，诸侯受令于天子，大夫受令于君，子受令于父母，下听其上，弟听其兄，此至顺矣。《君臣上》

【汉解】天子向天下发布命令，诸侯从天子那里接受命令，大夫从本国国君那里接受命令，儿子从父母那里接受命令，下听其上，弟听其兄，这是最顺的秩序。

【英译】When the son of Heaven issues orders to the realm, and the feudal lords receive them from him, when great ministers accept orders from their princes, and sons accept them from their parents; when inferiors obey their superiors, and younger brothers obey their elder brothers the ultimate in obedience will prevail.

 

             兽处群居，以力相征

【原文】古者未有君臣上下之别，未有夫妇妃匹之合，兽处群居，以力相征。于是智者诈愚，强者凌弱，老幼孤独不得其所。《君臣下》

【汉解】古时没有君臣上下之分，也没有夫妻配偶的婚姻，人们象野兽一样共处而群居，以强力互相争夺，于是智者诈骗愚者，强者欺凌弱者，老、幼、孤、独的人们都是不得其所的。

【英译】In ancient times there were no distinctions between prince and minister or superior and inferior, nor did there exist the union of husband and wife or man and mate. People lived like beasts and dwelt together in herds, using their strength to attack one another. Consequently, the clever cheated the stupid, and the strong maltreated the weak. The old and young, orphaned and alone were thus unable to obtain the means to subsist.

 

        当民之毁誉也 则莫归问于家矣

【原文】身不善之患，毋患人莫己知。丹青在山，民知而取之；美珠在渊，民知而取之。是以我有过为，而民毋过命。民之观也察矣，不可遁逃以为不善。故我有善，则立誉我；我有过，则立毁我。当民之毁誉也，则莫归问于家矣，《小称》

【汉解】可怕的是自身不善，不怕别人不了解自己。丹青在深山，人们了解并把它取出来；美珠在深渊，人们也能了解并把它取出来。所以，我个人可以有错误的行为，人民却不会有错误的评价。人民看问题是太清楚了，谁也不能瞒过他而为非作歹。所以，我有好处，人们就表扬我；我有过错，人们就指责我。对待人民的指责与表扬，不需要再回去问自家人。

【英译】Worry about not doing What is right. Don’t worry that others will not know about you. When cinnabar and malachite exist in the mountains, people come to know about it and extract them. When beautiful pearls lie in the depths, people come to know about it and gather them. For this reason, I may make mistakes, but the people do not make mistakes in their criticism. Since people have a very clear perception of things, there is no escape. Therefore, when I do well, they praise me; when I make mistakes, they blame me. When faced with the people’s praise or blame, there is no point in seeking further opinion from the members of one’s family.

 

          明王有过则反之于身，有善则归之于民

【原文】善罪身者，民不得罪也；不能罪身者，民罪之。故称身之过者，强也；洽身之节者，惠也；不以不善归人者，仁也。故明王有过则反之于身，有善则归之于民。《小称》

【汉解】善于责备自己的，人民就不会责备他；只有不肯责备自己的，人民才去遣责。所以，承认自己错误，是‘强”的表现；修养自身节操，是‘智’的表现；不把不善之事归于人，是‘仁’的表现。所以，明君有过则归之于己，有善则归之于民。

【英译】The best thing is to criticize oneself. Then the people will not have to criticize. The people will criticize those who are unable to criticize themselves. Therefore, being able to judge one’s own mistakes represents strength. Cultivating one’s moral integrity represents wisdom. Not blaming evil on others represents goodness. Therefore, when the enlightened kings made mistakes, they took the blame themselves. When they did well, they gave credit to the people.

         

       虚其欲 神将入舍

【原文】道，不远而难极也，与人并处而难得也。虚其欲，神将入舍；扫除不洁，神乃留处。人皆欲智而莫索其所以智乎。智乎，智乎，投之海外无自夺，求之者不得处之者。夫正人无求之也，故能虚无。《心术上》

【汉解】道，离人不远而难以探其穷尽，与人共处而难以掌握。使欲念空虚，神道就将来到心里；欲念扫除不净，神道就不肯留处。人人都想得到智慧，但不知道怎样才能获得智慧。智慧呵，智慧呵，应把它投之海外而不可空自强求。追求智慧不如保持心的空虚。圣人就是无所追求的，所以能够做到“虚”。

【英译】The Way is not distant, yet it is difficult to reach. It exists here among men, yet it is difficult to comprehend. Become empty of desires, and the Spirit will enter to take up its abode. Should you fail to make a clean sweep, the Spirit will not remain. All men desire wisdom, but no one understands the means to obtain it. Wisdom! Wisdom! Cast it beyond the seas to avoid becoming its captive. Those who seek it cannot compare with those who are vacuous. Now the sage does not seek it. Therefore he is able to be vacuous. 

 

              强不能遍立 智不能尽谋

【原文】强不能遍立，智不能尽谋。物固有形，形固有名，名当，谓之圣人。故必知不言，无为之事，然后知道之纪。《心术上》

【汉解】能力再强也不能把一切事情都包揽起来，智慧再高也不能把所有事情都谋划周到。物的自身本来有它—定的形体，形体自身本来有它一定的名称，立名正合于实际，就叫作圣人。所以。必须懂得什么是不由自己去说的理论，不用亲自去做的事业，然后才懂得道的要领。

【英译】Force cannot always establish things; wisdom cannot plan for every exigency. Things have fixed forms; forms have fixed names. He who makes names fit realities is called a sage. Therefore one must understand the unspoken word and be nonassertive in affairs. Therefore one may come to know the way’s guidelines.

       

            过在自用 罪在变化

【原文】人之可杀，以其恶死也；其可不利，以其好利也。是以君子不休乎好，不迫乎恶，恬愉无为，去智与故。其应也，非所设也；其动也，非所取也。过在自用，罪在变化。《心术上》

【汉解】人可以用杀戮来镇压，这是因为他们怕死；可以用不利之事来阻止，这是因为他们贪利。所以君子不被爱好之事所诱惑，不被厌恶之事所胁迫，安愉无为，消除了智谋和故巧。他的处事，不是出于他自己的主观筹划；他的行动，不是出于他自己的主观择取。有过错在于自以为是，发生罪过在于妄加变化。

【英译】Men may be executed because they dislike death. They may be deprived of profit because they like profit. Thus, the man of quality is not to be enticed by something he likes nor oppressed by what he dislikes. He is contented and nonassertive, rejecting wisdom and pretense. When responding to things, he does not have any preconceptions. When making a move, he does not jump to conclusions. Mistakes are inherent in relying on one’s own opinions. Crimes are inherent in forcing change. 

 

          去欲则宣 宣则静矣 静则精

【原文】去欲则宣，宣则静矣，静则精。精则独立矣，独则明，明则神矣。神者至贵也，故馆不辟除，则贵人不舍焉。《心术上》

【汉解】人们所要记住的是心意专一。清除欲念则心意疏通，疏通则虚静。虚静就可以专一。心意专一则独立于万物之上，独立则明察一切，明察一切就到达神的境界了。神是最高贵的，馆舍不加扫除，贵人就不来居住了。

【英译】Men may be executed because they dislike death. They may be deprived of profit because they like profit. Thus, the man of quality is not to be enticed by something he likes nor oppressed by what he dislikes. He is contented and nonassertive, rejecting wisdom and pretense. When responding to things, he does not have any preconceptions. When making a move, he does not jump to conclusions. Mistakes are inherent in relying on one’s own opinions. Crimes are inherent in forcing change. 

 

               异则虚 虚者万物之始也

【原文】人者立于强，务于善，未于能，动于故者也。圣人无之，无之则与物异矣。异则虚，虚者万物之始也，故曰“可以为天下始”。《心术上》

【汉解】一般人行事总是立意强求，专务修饰，欣味逞能，而运用故巧。圣人则没有这些毛病。没有这些就可以承认万物的不同规律。承认万物的不同就能做到虚，虚是万物的原始，所以说：“可以为天下始。”

【英译】Ordinary men establish themselves through force, pay attention to their appearance, have a taste for [showing off] their abilities, and move according to happenstance. But the sage does not do this. Since he does not do this, he differs from ordinary mortals. Since he is different, he can be vacuous. Emptiness is the beginning of all things. Therefore the statement says:”In the world he is considered first among all.”

 

             不怵乎好 不迫乎恶

【原文】人迫于恶，则失其所好；怵于好，则忘其所恶。非道也。故曰：“不怵乎好，不迫乎恶。”恶不失其理，欲不过其情，故曰：“君子”《心术上》

【汉解】一般的人往往被迫于所厌恶的事物，而失掉他应喜好的东西；或者被诱惑于所喜好的东西，因而连可恶的事物都忘记了。这都是不合于道的。所以说；“不休乎好，不迫乎恶。”厌恶要不丧失常理，喜好要不超越常情，所以叫作“君子”

【英译】Since ordinary men may be oppressed by what they dislike, they then may lose what they like. Since they may be enticed by what they like, they may forget about what they dislike. This is not the Way. Therefore the statement says:” The man of quality is not to be enticed by something he likes nor oppressed by what he dislikes.” He does not lose sight of the inherent order of things because of his dislikes, nor hive way to excessive emotion because of his desires. Therefore the statement calls him “a man of quality.”

 

           形不正者 德不来 中不精者 心不冶

【原文】形不正者，德不来；中不精者，心不冶。正形饰德，万物毕得，翼然自来，神莫知其极，昭知天下，通于四极。是故曰：无以物乱官，毋以官乱心，此之谓内德。《心术上》

【汉解】外表不端正的人，是因为德没有养成；内里不专—的人，是因为心没有治好。端正形貌，整饬内德，使万物都被掌握理解。这种境界好象是飞鸟自来，神都不知道它的究竟。这样就可以明察天下，达到四方极远的地域。所以说，不让外物扰乱五官，不让五官扰乱心，这就叫作“内得”。

【英译】If the mind’s gestalt lacks good judgment, the Power will not come. If the self within is not quiescent, the mind will not be well regulated. Rectify the mind’s gestalt and cultivate the Power,, then all things may be fully comprehend-ed. As though arriving on the wings of a bird, this naturally comes about. No one understands the Spirit supreme nature, But it is brilliant in knowing the entire world and penetrates to the four extremities. Hence, it is said:”Do not let things confuse the senses; do not let the senses confuse the mind.” This is called inner Power.

 

                正静不失 日新其德

【原文】人能正静者，筋肕而骨强；能戴大圆者，体乎大方；镜大清者，视乎大明。正静不失，日新其德，昭知天下，通于四极。《心术上》

【汉解】人如能进到正和静的境界，身体也就筋韧而骨强，进而能顶天立地，目视如同清水，观察如同日月。只要不失掉这正与静，其德行将与日俱新，而且能遍知天下事物，以至四方极远的地域。

【英译】 When a man is capable of good judgment and remaining quiescent, his muscles become firm and his bones sturdy. Being able to wear on his head the Great Circle, he rests his body on the Great Square. Finding his reflection in the Great Purity, he is comparable to the great luminaries. Since good judgment and quiescence are never lost, he daily renews his Power. He is brilliant in knowing the entire world and penetrates its four extremities.

 

                节怒莫若乐

【原文】凡民之生也，必以正平；所以失之者，必以喜乐哀怒，节怒莫若乐，节乐莫若礼，守礼莫若敬。外敬而内静者，必反其性。《心术下》

【汉解】人的生命，一定要依靠中正和平。其所以有所差失，必然是由于喜乐哀怒。制止忿怒，什么都比不上音乐；控制享乐，什么都比不上守礼；遵守礼仪，什么都比不上保持敬慎。外守敬而内虚静，那就一定能恢复精气。

【英译】It is ever so that the life of people is certain to depend on good judgment and equanimity. Its loss is certain to be because of joy and happiness, sadness and anger. For moderating anger, nothing is better than music. For moderating music, nothing is better than rulers of propriety. For preserving rules of propriety, nothing is better than respect. Those who are outwardly respectful and inwardly quiescent are certain to revert to their true natures. 

 

           以靖为宗 以时为宝 以政为仪

【原文】建当立有，以靖为宗，以时为宝，以政为仪，和则能久。非吾仪虽利不为，非吾当虽利不行，非吾道虽利不取。上之随天，其次随人。人不倡不和，天不始不随。故其言也不废，其事也不随。《白心》

【汉解】建立常规常道，应当以虚静为本，以合于时宜为贵，以正确不偏为准则，这三者协调一致，就能够持久不败。不合我的准则，虽有利也不去做；不合我的常规，虽有利也不推行；不合我的常道，虽有利也不采用。首先是适应天道，其次是适应人心。人们不提倡的事不去应和，天不曾开创的事不去听从。所以，其言论不会失效，其事业不会失败。

【英译】Take establishing tranquility as fundamental and timeliness as a treasure. Take what is correct for rules of deportment, establish constant standards, and set forth the Way. Then the harmony will long prevail. If something does not accord with my rules for proper deportment, even though beneficial to me, I will not act. If it does not accord with my constant standards, even though beneficial to me , I will not promote it. If it does not accord with my way, even though beneficial to me, I will not accept it. Above all, the sage follows Heaven, only then does he follow other men. Unless others lead, he does not seek for harmony. Unless Heaven initiates, he does not seek to follow. Therefore his words are never rejected, nor are his activities ever undermined.

 

         宽乎形 徒居而致名

【原文】宽乎形，徒居而致名。去善之言，为善之事，事成而顾反无名。能者无名，从事无事。审量出入，而观物所载。《白心》

【汉解】身心闲适，安坐而可以得名。说了好话，做了好事，事成后还应该回到无名的状态。有才能的往往不求出名，真干事的往往显得无事。审量政令的出入，要根据事物的实际承担能力行事。

【英译】He relaxes his body, and without doing anything achieves fame. He abjures the well-spoken word yet performs the well-done deed. Though his undertakings are successful, he seeks to remain nameless. Those who posses real ability do not become famous. They manage their affair so smoothly there appears to be nothing to it.

 

                日极则仄 月满则亏

【原文】 日极则仄，月满则亏。极之徒仄，满之徒亏，巨之徒灭。孰能己无乎？效夫天地之纪。 《白心》

【汉解】 太阳到了最高之后，便走向偏斜；月亮到了最满之后，便走向亏缺。最高的要走向偏斜，最满的要走向亏缺，最巨大了就将走向死亡。谁能把自己忘掉呢？学一学天地的运行法则吧。

【英译】As the sun reaches its peak, it begins to set; as the moon becomes full, it begins to wane. Things reach their peak only to decline,  become full only to shrink, and become great only to be destroyed. Who is that can make himself forget himself. To follow Heaven and Earth’s guiding principle.

 

         空然勿两之 淑然自清

【原文】 人言善亦勿听，人言恶亦勿听，持而待之，空然勿两之，淑然自清。无以旁言为事成，察而征之，无听辩，万物归之，美恶乃自见。《白心》

【汉解】人们说好，不轻易听信；说不好，也不轻易听信。保留而加以等待，虚心地戒止冲突，终究会寂然自明的。不要把道听途说当成事实，进行观察与考证，不听信任何巧辩，把万事万物归并到一起，相互比较之下，美、恶就自然显现出来了。

【英译】Should others speak well of him, the sage pays no heed. Should they speak ill of him, he also pays no heed. Unswayed, he waits. Devoid of preconceptions, he never divides his attention. Quietly, he clears his mind. He does not merely take the word of those beside him that undertakings have been completed. He investigates and seeks verification, refusing to listen to specious arguments. All things come to him, and the good and the bad both show themselves.

 

                 名进而身退 天之道也

【原文】 持而满之，乃其殆也。名满于天下，不若其已也。名进而身退，天之道也。满盛之国，不可以仕任；满盛之家，不可以嫁子；骄倨傲暴之人，不可与交。《白心》

【汉解】 骄傲种持而自满起来，那是非常危险的表现。名满天下的。不如早些罢手。因为名进而身退，才合于天道。极盛的国度，个可给它当官；极盛的家族，不可同他结亲；骄倔傲暴之人，是不可同他交朋友的。

【英译】To grasp life and live it to the full will then be fraught with danger. Before one’s fame has spread throughout the realm, it is best to stop. To achieve fame and then withdraw is Heaven’s way. In a state that has reached its peak, one should never accept office. Into a family that has reached its peak, one should never marry one’s daughter. With men who are arrogant and domineering, one should never associate.

 

                水 具材也

【原文】 地者，万物之本原，诸生之根菀也，美恶、贤不官、愚俊之所生也。水者，地之血气，如筋脉之通流者也。故曰：水，具材也。《水地》

【汉解】地，是万物的本原，是一切生命的植根之处，美与丑，贤与不肖，愚蠢无知与才华出众都是由它产生的。水，则是地的血气，它象人身的筋脉一样，在大地里流通着。所以说，水是具备一切的东西。

【英译】Earth is the root of all things and the source of all life. Beauty and ugliness,  worthiness and unworthiness, stupidity and giftedness all spring from it. Water is the blood and breath of Earth, functioning in similar fashion to the circulation of blood and breath in the sinews and veins. Therefore it is said:”Water is complete in its virtue.”

 

            人皆赴高 水独赴下

【原文】夫水淖弱以清，而好洒人之恶，仁也；视之黑而白，精也；量之不可使概，至满而止，正也；唯无不流，至平而止，义也；人皆赴高，水独赴下，卑也。卑也者，道之室，王者之器也，而水以为都居。 《水地》

【汉解】水柔弱而且清白，善于洗涤人的秽恶，这是它的仁。看水的颜色虽黑，但本质则是白的，这是它的诚实。计量水不必使用平斗斜的概，满了就自动停止，这是它的正。不拘什么地方都可以流去，一直到流布平衡而止，这是它的义。人皆攀高，水独就下，这是它的谦卑。谦卑是“道”的所在，是帝王的气度，而水就是以“卑”作为聚积的地方。

【英译】Water, gentle, yielding, and pure, is good for washing away the filth of men.. Therein lies its humaneness. When one looks at it, it may appear black or it may appear white. Therein lies its subtlety. When measuring it, one cannot use a leveling stick as with grain, but when the vessel is full, it stops accumulating. Therein lies its rectitude. There is no place into which it will not flow, yet it stops on reaching its proper level. Therein lies its righteousness. Men all rush upward, it alone rushes downward. Therein lies its sense of humility.  Humility being the residence of the Way and the instrument of kingliness water takes it for its dwelling place.

 

 

                 水神

【原文】准也者，五量之宗也；素也者，五色之质也；淡也者，五味之中也。是以水者，万物之准也，诸生之淡也，违非得失之质也，是以无不满，无不居也，集于天地而藏于万物，产于金石，集于诸生，故曰水神。《水地》

【汉解】如果说，准是五种量器的根据，素是五种颜色的基础，淡是五种味道的中心，那么，水便是万物的“根据”，一切生命的“中心”，一切是非得失的基础。所以，水是没有不可以被它充满的东西，也没有不可以让它停留的地方。它可以聚集在天空和地上，包藏在万物的内部，产生于金石中间，又集合在一切生命的身上。所以说，水比于神。

【英译】The water level is first among the five measures. Neutral color is the base for the five colors. Neutral taste is the mean for the five tastes. For this reason water is the level for all things. The quality of tranquility in all life,  and the quality of neutrality between right and wrong, gain and loss. For this reason there is no place it does not fill, no place it does not occupy. It collects in the heaven and on earth. It is stored in all things, produced from metal and stone, and collected in all forms of life. Therefore it is said:”Water is a divine spirit.”

 

              男女精气合 而水流形

【原文】人，水也。男女精气合，而水流形。三月如咀。咀者何？曰五味。五昧者何？曰五藏。酸主脾，咸主肺，辛主肾，苦主肝，甘主心。五藏已具，而后生肉。脾生隔，肺生骨，肾生脑，肝生革，心生肉。五内已具，而后发为九窍。脾发为鼻，肝发为目，肾发为耳，肺发为窍。 《水地》

【汉解】人，也是水生成的。男女精气相合，而由“水”流布成人的形体胚胎。胎儿满三个月就能够含味。什么是含味呢？含味就是含收五味。什么是五味呢？五味是生成五脏的。酸管脾脏，咸管肺脏，辣管肾脏，苦管肝脏，甜管心脏。五脏都已具备，然后才生出五种内部组织。脾生膈膜，肺生骨路，肾生脑，肝生革，心则生肉，五种内部组织都已具备，然后发生为九窍，从脾发生鼻，从肝发生目，从肾发生耳，从肺发生其它孔窍。

【英译】Man is water. When the vital essence and vital force of male and female unite, water passes between them and assumes form. At the third month the resulting fetus begins to suck. What does it suck? The answer is the five tastes. What do these five tastes produce? The answer is the five viscera. The sour produces the spleen, the salty produce the lungs, the acrid produces the kidneys, the bitter produces the liver, and the sweet produces the heart. After the five viscera have been formed, they produce the five constituents of the body. The spleen produces the membranes, the lungs produce the bones, the kidneys produce the brain, the liver produces the skin, and the heart produces the flesh. After the five constituents of the body have been formed, the nine apertures are developed. The spleen develops to form the nose, the liver develops to form the eyes, the kidneys develop to form the ears, the lungs develop to form the mouth.  

            

               成功之道 嬴缩为宝

【原文】成功之道，嬴缩为宝。毋亡天极，究数而止。事若未成，毋改其形，毋失其始，静民观时，待令而起。《势》

【汉解】 成功之道，贵在能伸能屈。不可忘天的准则，尽天数就应停止。举事如果不成，既不必改变常态，也无须毁弃最初的基础，休息民力，观测时机，待天命起事就是了。

【英译】Of the way to achieve success, expanding and contracting in accordance with the yin and the yang is the most precious. Never forget Heaven’s standards of excellence, examine thoroughly its grand scheme, and stop there. As long as undertakings remain unfinished, never alter their form nor lose sight of their beginnings. Quiet your people, pay attention to the seasons, await their commands, and then take action.

 

             勿烦勿乱 和乃自成

【原文】凡心之刑，自充自盈，自生自成。其所以失之，必以忧乐喜怒欲利。能去忧乐喜怒欲利，心乃反济。彼心之情，利安以宁，勿烦勿乱，和乃自成。《内业》

【汉解】心的形体，它本身就能自然充实，自然生成。它之所以有所损伤，必然是由于忧、乐、喜、怒、嗜欲和贪利。能除掉忧、乐、喜、怒、嗜欲和贪利，心又可以回到完满的状态。心的特性，最需要安定和宁静，保持不烦不乱，心的和谐就可以自然形成。

【英译】It is ever so that the mind’s gestalt is naturally full and naturally replete, naturally born and naturally perfected. Should its function be impaired, it is certain to be due to sorrow and happiness, joy and anger, desire and profit seeking. If we can rid ourselves of sorrow and happiness, joy and anger, desire and profit seeking, the mind will revert to its flawless state. The mind’s inner reality is benefited by rest and quiet. Avoid being harassed or confused, and its harmony will naturally be complete. 

 

           形不正 德不来 中不静 心不治

【原文】形不正，德不来；中不静，心不治。正形摄德，天仁地义，则淫然而自至神明之极，照乎知万物。中义守不忒，不以物乱官，不以官乱心，是谓中得。《内业》

【汉解】外形不端正的人，是因为德没有养成；内里不虚静的人，是因为心没有治好。端正外形，修伤内德，如天之仁，如地之义，那就将渐渐到达神明的最高境界，明彻地认识万物。内心守静而不生差错，不让外物扰乱五官，不让五官扰乱内心，这就叫作“中有所得”。

【英译】If the mind’s gestalt lacks good judgment, the Power will not come. If the self within is not quiescent, the mind will not be well regulated. Rectify the mind’s gestalt and hold on to the Power, then the beneficence of Heaven and righteousness of Earth in bounteous fashion will naturally arrive. The supremacy of the spirit---how brilliant—it knows all things. Preserve it within, and do not go to excess. Do not let things confuse the senses; do not let the senses confuse the mind. This is called internalization of the Spirit.

 

 

          心无他图 正心在中 万物得度

【原文】心无他图，正心在中，万物得度。…我心治，官乃治，我心安，官乃安。治之者心也，安之者心也。《内业》

【汉解】心别无所图，只一个平正的心在里面，对待万物就会有正确标准。…我的心能平定，五官就会平定；我的心能安静，五官就会安静。平定要由心，安静也要由心。

【英译】Your ears and eyes will never go astray, nor your mind become occupied with irrelevant concerns. When a stable mind lies within, all things attain their proper measure. … When our minds are well regulated, our sense organs are also well regulated. When our minds are at ease, our sense organs are also at ease. What regulates them is the mind; what sets them at ease is the mind.

 

          人能正静 皮肤裕宽 耳目聪明 筋信而骨强

【原文】人能正静，皮肤裕宽，耳目聪明，筋信而骨强。乃能戴大圜，而履大方，鉴于大清，视干大明。敬慎无忒，日新其德，遍知天下，穷于四极。敬发其充，是谓内得。然而不反，此生之忒。《内业》

【汉解】人如能达到正和静的境界，形体上就表现为皮肤丰满，耳目聪明，筋骨舒展而强健。他进而能够顶天立地，目视如同清水，观察如同日月。严肃谨慎地保持正静而没有差失，德行将与日俱新，并且遍知天下事物，以至四方极远的地域。这样恭敬地发展其内部的精气，就叫作内心有得。然而有些人不能返回到这样的境界，那是生活上的差失造成的。

【英译】When man is capable of good judgment and remaining quiescent, his flesh will be plump and full, his ears and eyes sharp and clear. His muscles will become taut, and his bones sturdy. Thus he is able to wear on his head the Great Circle and plant his feet on the Great Square, find his reflection in the Great Purity and be comparable to the great luminaries. Respectful and cautious, and avoiding excesses, he daily renews his Power. He comes to understand everything in the world and thoroughly examines its four extremities. The respectful development of his inner well-being is what we call internalization[of the Spirit]. Being like this and never retrogressing, his is a life without excesses.

 

           食莫若无饱 思莫若勿致

【原文】四体既正，血气既静，一意搏心，耳目不淫，虽远若近。思索生知，慢易生忧，暴傲生怨，忧郁生疾，疾困乃死。思之而不舍，内困外薄，不早为图，生将巽舍。食莫若无饱，思莫若勿致，节适之齐，彼将自至。《内业》

【汉解】四体都能端正，血气都能平静，一意专心，耳目不受外物的迷惑，这样，对于遥远事物的了解就象对于近旁的事物一样。思索产生智慧，懈怠疏忽产生忧患，残暴骄傲产生怨恨，忧郁产生疾病，疾病因迫乃导致死亡。一个人思虑过度而不休息，就会内生困窘，外受胁迫，如不早想办法，生命就离开他的躯体。吃东西最好不要吃饱，心思最好不要用尽，调节得当，生命自会到来。

【英译】The four parts of the body will be in correct order, your pulse and breath will become quiet. You will focus your power of awareness and concentrate your mind. Your ears and eyes will not be distracted, and even though things be distant, they will appear as if near at hand. Thought and inquiry produce knowledge, slackness and carelessness produce sorrow, violence and arrogance produce resentment. Sorrow and melancholy produce illness. Sickness and trouble bring death. If you continue to think with no relaxation, inwardly you will be troubled, and outwardly, you will grow thin. If you do not make early plans to prevent this, Your life will relinquish its abode. When eating, it is best not to overindulge, When  thinking, it is best not to overdo. When there is a suitable equilibrium, long life will naturally be achieved.

 

             和乃生 不和不生

【原文】凡人之生也，天出其精，地出其形，合此以为人。和乃生，不和不生。察和之道，其精不见，其征不丑。平正擅匈，论治在心。此以长寿。忿怒之失度，乃为之图。节其五欲，去其二凶，不喜不怒，平正擅匈。《内业》

【汉解】人的生命，是由天给他精气，地给他形体，两者相结合而成为人。两者调和则有生命，不和就没有生命。考察“和”的规律，它的真实情况是不可能看得见的，它表现的征象是不能类比的。但能使平和中正占据胸怀，融化在心里，就是长寿的来源。忿怒过度了，应该设法消除。节制那五种情欲：耳、目、口、鼻、心、除去那两种凶事：喜、怒，不喜不怒，平和中正就可以占据胸怀了。

【英译】 It is ever so that in man’s life, Heaven produces his vital essence. Earth produces his form. These combine in order to produce man. When they are in harmony, there is life. Without it , there is no life. If one searches for the way to it, its inner reality cannot be seen; its outward manifestation cannot be classified.  However, when equanimity and good judgment fill the breast and engulf the mind, this brings long life. If joy and anger are excessive, deal with them in a planned manner. Moderate the five desires and get rid of the two violent emotions. Be neither joyous nor angry, then equanimity and good judgment will fill your breast.

 

                    去忧莫如乐

【原文】凡人之生也，必以平正。所以失之，必以喜怒忧患。是故止怒莫若诗，去忧莫如乐，节乐莫若礼，守礼莫若敬，守敬莫若静。内静外敬，能反其性，性将大定。《内业》

【汉解】人的生命，一定要依靠平和中正。生命有失，一定是因为喜怒忧患。可以说，制止忿怒什么都比不上诗歌，消除忧闷什么都比不上音乐，控制享乐什么都比不上守礼，遵守礼仪什么都比不上保持敬慎，保持敬慎什么都比不上虚静。内心虚静，外表敬慎，就能恢复精气，精气也将大大地得到稳定。

【英译】It is ever so that man’s life is certain to depend on equanimity and good judgment. Its loss is certain to be because of joy and anger, sorrow and suffering. Thus, for arresting anger, nothing is better than poetry. For getting rid of sorrow, nothing is better than music. For moderating music, nothing is better than rules of propriety. For preserving rules of propriety, nothing is better than respect. For preserving respect, nothing is better than quiescence. Inwardly quiescent and outwardly respectful, you may revert to your true nature, and it will become completely stable.

 

              饱则疾动 饥则广思 老则长虑

【原文】大充，伤而形不臧；大摄，骨枯而血沍。充摄之间，此谓和成，精之所舍，而知之所生，饥饱之失度，乃为之图。饱则疾动，饥则广思，老则长虑。《内业》

【汉解】吃得太多，就伤胃而身体不好；吃得太少，就骨枯而血液停滞。吃得多少适中，才可以实现舒和，使精气有所寄托，智慧能够生长。如果是饥饱失度，那就要设法解决。太饱了就要赶快活动，太饿了就要停止思考，老年人就更要免于思考。

【英译】 With excessive gorging, the breath will be harmed and the form will be unable to hold it all. With excessive abstention, the bones will dry up and the blood will congeal. The middle ground between gorging and abstention is called moderation. It provides a place for the vital essence to dwell and for knowledge to develop. If hunger or overindulgence is excessive, deal with it in a planned manner. When too full, quickly move about; when hungry, relax your thoughts; when old, forget your worries.

 

              凡人之生也 必以其欢

【原文】凡人之生也，必以其欢。忧则失纪，怒则失端。忧悲喜怒，道乃无处。爱欲静之，遇乱正之，勿引勿推，福将自归。彼道自来，可藉与谋，静则得之，躁则失之。《内业》

【汉解】人的生命，一定要依靠欢畅。忧愁与恼怒—就会失去生命的正常秩序。心里有忧悲喜怒，“道”就无地可容。有了爱欲的杂念就应当平息它，有了愚乱的思想就应当改正它。不用人为地引来推去，幸福将自然地降临。道是自然到来的，人可以借助道的到来而予以谋虑，虚静就能得到道，急躁就会失掉道。

【英译】It is ever so that man’s life is certain to depend on his being content. Through sorrow he loses his guiding thread; through anger he loses his beginnings. In sorrow and melancholy, joy and anger, The Way can find no resting place. Love and desires—quiet them! Stupidity and confusion---rectify them! Do not pull! Do not push! Happiness will naturally be restored. That the Way will naturally come is something you can count on and plan for. If you are quiescent, you will obtain it.  If you move hastily, you will lose it.

 

          得所欲则乐 逢所恶则忧

【原文】凡人之情：得所欲则乐，逢所恶则忧，此贵贱之所同有也。近之不能勿欲，远之不能勿忘，人情皆然，而好恶不同，各行所欲，而安危异焉，然后贤不肖之形见也。《禁藏》

【汉解】人的常情是：满足了要求就高兴，碰上厌恶之事就忧愁，这是不论地位高低的人都如此的。对接近的东西不能不追求，对远离的东西不能不遗忘，人情也莫不如此。然而每个人的好恶不同，各行所好，结局的安危则不一样，这里就区别出贤、不肖来了。

【英译】It is always so in human nature that when people obtain what they desire, they are happy, but when they meet with something they dislike, they are distressed. This is the same whether their position be high or low. What is near at hand, they are bound to desire; what is beyond their grasp, they are bound to dislike. Human nature is always thus, but likes and dislikes differ. Each person acts according to individual desires, but the degree of safety and danger differs, and afterward of the person’s worthiness or unworthiness manifests itself.

 

               立身于中 养有节

【原文】故立身于中，养有节；宫室足以避燥湿，食饮足以和血气，衣服足以适寒温，礼仪足以别贵贱，游虞足以发欢欣，棺椁足以朽骨，衣衾足以朽肉，坟墓足以道记。《禁藏》

【汉解】所以为人行事要保持适中，生活享受要有节制：宫室足以避燥湿，饮食足以和血气，衣服足以御寒热，礼仪足以别贵贱，游乐足以发欢情，棺椁足以硷朽骨，葬服足以裹尸体，坟墓足以作标记就行了。

【英译】Therefore, place the self in a middle position and nourish it with moderation. See that palace are just sufficient to guard against heat and damp, food and drink are just sufficient to harmonize blood and breath, clothing is just sufficient to suit the temperature, rules of propriety and ceremony are just sufficient to distinguish the honored from the lowly, amusements are just sufficient to provide enjoyment, inner and outer coffins are just sufficient to hold decaying bones, shrouds are just sufficient to wrap decaying flesh, and grave mounds are just sufficient to mark the burial spot.

 

               不作无补之功 不为无益之事

【原文】不作无补之功，不为无益之事，故意定而不营气情。气情不营则耳目穀、衣食足；耳目穀、衣食足，则侵争不生，怨怒无有，上下相亲，兵刃不用矣。《禁藏》

【汉解】不要搞没有意义的工作，不要做无益的事情，这样就意气安定，思想感情不受迷惑。思想感情不受迷惑则耳目聪明、衣食丰足；耳聪目明、衣食丰足，就不会彼此争夺，不会互相怨怒，上下可以相亲，用不着动用武力了。

【英译】By not expending useless effort or engaging in meaningless activity, one’s thoughts become settled and one does not let one’s vital force and true nature become preoccupied[with material things]. If one’s vital force and true nature are not thus preoccupied, one’s ears and eyes will be sharp and clear and one’s clothing and food sufficient. If ears  and eyes are sharp and clear and clothing and food are sufficient, aggression will not occur and resentment will not exist. Those on high and those below will draw close together and there will be no need for the use of armed force.

 

          適身行义 俭约恭敬 其唯无福 祸亦不来矣

【原文】故適身行义，俭约恭敬，其唯无福，祸亦不来矣；骄傲侈泰，离度绝理，其唯无祸，福亦不至矣。是故君于上观绝理者以自恐也，下观不及者以自隐也。《禁藏》

【汉解】所以，克制自身，遵行仪法，再加上节约谨慎，即使不会得福，也不至于灾祸临头。骄傲奢侈，背离法度，违反常理，即使没有祸害，幸福也不会来临。因此。君子一方面要从违背常理的人身上记取教训，警惕自己；另一方面又要从努力不足的人身上取得借鉴，而自行反省。

【英译】Therefore, if one makes the self do what is appropriate and carries out one’s duties, ifs frugal and respectful, even if one does not become rich, disaster will certainly not strike. If one is arrogant and extravagant, violates proper measure and stifles reason, even if one escapes disaster, one will certainly not become rich. Consequently, the virtuous prince, on high, observes those who stifled reason as a warning to himself. Below, he observes those who were not successful as a check on himself. 

 

          誉不虚出 患不独生 福不择家 祸不索人

【原文】誉不虚出，而患不独生，福不择家，祸不索人，此之谓也。能以所闻瞻察，则事必明矣。《禁藏》

【汉解】荣誉不凭空出现，忧患不无故发生，幸福不挑选人家，灾祸不自动找到人的头上，就是这个意思。能用自己的亲身见闻探察反省，事情就清楚了。

【英译】Fame does not spring from nothing, nor does calamity have a single cause; good fortune does not seek out individual families, nor is disaster tied to individual men---the same idea is being expressed. Matters will certainly become clear if one is able to use what one has personally heard and seen to reflect on this.

 

            夫凡人之情 见利莫能勿就 见害莫能勿避

【原文】夫凡人之情，见利莫能勿就，见害莫能勿避。其商人通贾，倍道兼行，夜以续日，千里而不远者，利在前也。渔人之入海，海深万仞，就波逆流乘危百里，宿夜不出者，利在水也。故利之所在，虽千仞之山无所不上，深源之下，无所不入焉。《禁藏》

【汉解】凡人之常情，见利没有不追求的，见害没有不想躲避的。商人做买卖，一天赶两天的路，夜以继日，千里迢迢而不以为远，是因为利在前面。渔人下海，海深万仍，在那里逆流冒险，航行百里，昼夜都不出来，是因为利在水中。所以，利之所在，即使干仍的高山，人们也要上；即使深渊之下，人们也愿意进去。

【英译】Indeed, it is the nature of men that whenever they see profit, they cannot help chasing after it, and whenever they see harm, they cannot help running away. When the merchant engages in trade and travels twice the ordinary distance in a day, uses the night to extend the day, and covers a thousand li without considering it too far, it is because profit lies ahead. When the fisherman puts out to sea, the sea may be ten thousand –ren deep, and when he heads into its waves and struggles against its tides, raises his small mast and sails out a hundred li, never leaving the water from morning to night, it is because profit lies in the water. Thus, wherever profit lies, even though it be atop a thousand-ren peak, there is no place people will not climb. Even though it is at the bottom of the deepest depth, there is no place people will not enter. 

 

                必诺之言 不足信也

【原文】圣人之诺已也，先论其理义，计其可否。义则诺，不义则已；可则诺，不可则已。故其诺未尝不信也。小人不义亦诺，不可亦诺，言而必诺。故其诺未必信也。故曰：“必诺之言，不足信也。 【形势解》

【汉解】人对一件事情的承诺与否，首先问它是否合于理义，并估计其可能性。合于“义”则承诺，不合于“义”则不承诺；有可能则承诺，没有可能则作罢。所以他的诺言没有不兑现的。小人则是不义也承诺，没有可能也承诺，一张口就一定承诺。所以他的诺言是未必兑现的。所以说：“必诺之言，不足信也。”

【英译】When the sage makes promises, he first discusses their nature and rightness, and estimates their possibilities. If right, he makes the promise;  if not, he refrains. If possible, he makes the promise; if not, he refrains. Therefore his promises are always trustworthy. But a petty person will still make a promise even though it is not right or possible. Whenever he speaks, he is certain to promise. Therefore his promises are not always to be trusted.

 

       不慕古 不留今 与时变 与俗化

【原文】圣人者，明于治乱之道，习于人事之终始者也。其治人民也，期于利民而止。故其位齐也，不慕古，不留今，与时变，与俗化。《正世》

【汉解】所谓圣人，就是懂得治乱规律，深悉人事终始的人。他治理人民，只求有利于人民就完了。所以他确立这个“适中”政策的时候，不迷信古代，也不拘泥于今天，而是随着时势和国人风气的发展而变化的。

【英译】The sages brilliantly understood the reasons for having order or disorder and studied the beginnings and endings of affairs. In establishing order among people, they hoped to benefit them and that is all. Therefore, when establishing their evenhandedness, they did not long for the past or remain stuck in the present. They changed with the times and developed along with customs.

 

 

           民之所急 莫急于水火

【原文】原始计实，本其所生。知其象则索其形，缘其理则知其情，索其端则知其名。故苞物众者，莫大于天地；化物多者，莫多于日月；民之所急，莫急于水火。《白心》

【汉解】追索事物的来源，研讨事物的实质，由此来探索事物生成的根据。了解现象就可以探查形体，考究道理就可以掌握实情，找到事物的始末，就知道应该给它什么名称了。看来，包藏物类广泛的，莫大于天地；化育物类众多的，莫多于日月；人民生活急切需要的，莫急于水火。

【英译】The sage goes back to the beginning to gauge the reality of things and determines the base from which they have sprung. Through coming to understand their personal qualities, he examines their basic nature. Through determining their inherent structure, he comes to understand their inner reality. Through examining their beginnings, he comes to know their names. Now, many things may encompass other things, but none are greater than Heaven and Earth. Numerous things may cause transformations, but none more so than the sun and moon. Of those things about which people worry, none are more pressing than water and fire.

 

       衣食足 则知荣辱

【原文】凡有地牧民者，务在四时，守在仓廪。国多财，则远者来，地辟举，则民留处；仓廪实，则知礼节；衣食足，则知荣辱；上服度，则六亲固。四维张，则君令行。《牧民》

【汉解】凡是一个国家的君主，必须致力于四时农事，确保粮食贮备。国家财力充足，远方的人们就能自动迁来，荒地开发得好，本国的人民就能安心留住。粮食富裕，人们就知道礼节；衣食丰足，人们就懂得荣辱。君主的服用合乎法度，六亲就可以相安无事；四维发扬，君令就可以贯彻推行。

【英译】All those who posses territory and shepherd people must pay heed to the four seasons and watch over granaries. If the state has an abundance of wealth, people will come from afar. If the land has been opened for cultivation, They will settle down. When the granaries are full, they will know propriety and moderation. When their clothing and food is adequate, they will know the distinction between honor and shame. If those on high exercises proper measure in dress and expenditure, The six relationships will be secure. If the four cardinal virtues prevail, the prince’s orders will be carried out.

 

             政之所兴 在顺民心

【原文】政之所兴，在顺民心。政之所废，在逆民心。民恶忧劳，我佚乐之。民恶贫贱，我富贵之，民恶危坠，我存安之。民恶灭绝，我生育之。《牧民》

【汉解】政令所以能推行，在于顺应民心；政令所以废弛，在于违背民心。人民怕忧劳，我便使他安乐；人民怕贫贱，我便使他富贵；人民怕危难，我便使他安定；人民怕灭绝，我便使他生育繁息。

【英译】Success in government lies in following the hearts of the people. Failure lies in opposing them. The people hate trouble and toil, so the prince should provide them with leisure and freedom from care. The people hate poverty and low position, so the prince should provide them with riches and honor. The people hate danger and disaster, so the prince should insure their exsistence  and provide them with security. The people hate death and annihilation, so the prince should enable them to live and propagate.

 

             能佚乐之 则民为之忧劳

【原文】能佚乐之，则民为之忧劳。能富贵之，则民为之贫贱。能存安之，则民为之危坠。能生育之，则民为之灭绝。故刑罚不足以畏其意，杀戮不足以服其心。《牧民》

【汉解】因为我能使人民安乐，他们就可以为我承受忧劳；我能使人民富贵，他们就可以为我忍受贫贱；我能使人民安定，他们就可以为我承担危难；我能使人民生育繁息，他们也就不惜为我而牺牲了。单靠刑罚不足以使人民真正害伯，仅凭杀戮不足以使人民心悦诚服

【英译】If the people can provide them with leisure and freedom from care, the people will be willing to endure trouble and toil for him. If he can provide them with riches and honor, they will be willing to endure poverty and low position for him. If he can ensure their existence and provide them with security , they will be willing to endure danger and disaster for him. If he enables them to live and propagate, they will be willing to endure death and annihilation for him.

 

 

          时至则为 过则去

【原文】好讥而不乱，亟变而不变，时至则为，过则去。王数不可豫致。《国准》

【汉解】重视调查而做到有条不紊，积极改革而不留恋过去，条件成熟就应当实行，条件已变就应放弃。成王业的具体政策是不能事前安排好的。

【英译】They must be good at investigating the situation and never letting it get out of hand. They must be quick to change without being fickle. When the proper times arrive, they must act; when it is past, they must let go. The policies suitable for a specific reign can never be foreseen in advance.

 

           惟有道者 能备患于未形也

【原文】城郭沟渠，不足以固守；兵甲彊力，不足以应敌；博地多财，不足以有众。惟有道者，能备患于未形也，故祸不萌。天下不患无臣，患无君以使之。天下不患无财，患无人以分之。《牧民》

【汉解】单靠城郭沟渠，不一定能固守；仅有强大的武力和装备，不一定能御敌；地大物博，群众不一定就拥护。只有有道的君主，能做到防患于未然，才可避免灾祸的发生。天下不怕没有能臣，怕的是没有君主去使用他们；天下不怕没有财货，怕的是无人去管理它们。

【英译】City and suburban walls, moats and ditches will not suffice to secure one’s defenses. Arms and physical force will not suffice to meet the enemy. Vast territory and abundant wealth will not suffice to hold the masses. Only those who adhere to the true Way are able to prepare for trouble before it arises so calamities will not occur. The trouble is not that the realm lacks ministers, but rather that there is no prince to employ them. Nor is it that it lacks wealth, but rather that no one distributes it.

 

           寿夭贫富 无徒归也

【原文】山高而不崩，则祈羊至矣；渊深而不涸，则沈玉极矣，天不变其常，地不易其则，春秋冬夏，不更其节，古今一也。蛟龙得水，而神可立也；虎豹得幽，而威可载也。风雨无乡，而怨怒不及也。贵有以行令，贱有以忘卑，寿夭贫富，无徒归也。《形势》

【汉解】山高而不崩颓，就有人烹羊设祭；渊深而不枯竭，就有人投玉求神。天不改变它的常规，地不改变它的法则，春秋冬夏不改变它的节令，从古到今都是一样的。蛟龙得水，才可以树立神灵；虎豹凭借深山幽谷，才可以保持威力。风雨没有既定的方向，谁也不会埋怨它。位高的人发号施令，位低的人忘掉卑贱，长寿、短命、贫穷、富有等等，都不是无因而至的。

【英译】If a mountain rises high and never crumbles, sacrificial sheep will be presented to it. If a pool is deep and never dries up, sacrificial jade will be offered to it. Heaven does not change its constant activities. Earth does not alter its regular activities. Spring, autumn, winter, and summer do not vary their seasonal activities. From ancient times to the present, this has always been so. So long as the flood dragon has water, its diving nature can be maintained. So long as the tiger and leopard remain in secluded places, their awesomeness is respected. Since the wind and rain are impartial, resentment and hatred are not directed toward them. The honored possess the means to have their orders carried out. The lowly possess the means  to forget their debasement. Long life and early death, poverty and opulence do not come about by accident.

 

              能予而无取者 天地之配也

【原文】必得之事，不足赖也；必诺之言，不足信也。小谨者不大立，訾食者不肥体；有无弃之言者，必参于天地也。……故曰伐矜好专，举事之祸也。不行其野，不违其马；能予而无取者，天地之配也。《形势》

【汉解】不应得而求必得的事情，是靠不住的；不应承诺而完全承诺的语言，是信不得的。谨小慎微也不能成大事，就好比挑拣食物不能使身体胖起来一样。能够不放弃以上这些格言的，就能与天地媲美了。……所以说，骄傲自大，独断专行，乃是行事的祸患。虽不到野外跑路，也不要把马丢掉。能够做到只给人们好处而不向人们索取报酬的，那就同天地一样伟大了。

【英译】Undertakings that are deemed essential no matter what the circumstance are not necessarily dependable. Speech that always promise is not necessarily trustworthy. Those who spend their energy on petty matters will not accomplish great things. Whoever dislikes food will never grow fat. Words that have an all-embracing character may surely be compared with Heaven and Earth……Therefore it is said:” Aggressive arrogance and the desire to act alone leads to calamity in undertakings. Even when a person is not traveling in the countryside, he does not abandon his horse. Those who can give without taking in return are like Heaven and Earth.

 

             怠倦者不及 无广者疑神

【原文】怠倦者不及，无广者疑神。神者在内，不及者在门。在内者将假，在门者将待。曙戒勿怠，後稚逢殃。朝忘其事，夕失其功。邪气入内，正色乃衰。《形势》

【汉解】 懒惰的人总是落后，勤奋的人总是办事神速有效。如果说，办事神速的已经进入室内，那么，落后的还在门外。进入室内的可以从容不迫，在门外的必将疲惫不堪。所以，黎明时玩忽怠惰，日暮时就要遭殃。早上忘掉了应作的事情，晚上就什么成果也没有。一个人邪气侵袭到体内，正色就要衰退。

【英译】Those who are weary of tasks will prove wanting. Those who do not scatter their attentions,  may be compared with the spirits. Those comparable to the spirits will be received within the palace, while those who have proved wanting will be left at the gate. Those who are within will attain their goal, those left at the gate will be kept waiting. If a person is lazy at dawn’s warning call, he will later meet with disaster at dusk/ If a person is forgetful about his affairs in the morning, he will fail to achieve anything by evening. If evil influences steal into the ruler’s  heart, his dignified appearance will be marred. 

 

             父不父 则子不子

【原文】 君不君，则臣不臣；父不父，则子不子。上失其位，则下逾其节；上下不和，令乃不行。衣冠不正，则宾者不肃；进退无仪，则政令不行。 《形势》

【汉解】 君主不像君主的样子，臣子当然就不像臣子；父亲不像父亲的样子，儿子当然就不像儿子。君主不按照他的身份办事，臣子就会超越应守的规范。上下不和，政令就无法推行。君主的衣冠不端正，礼宾的官吏就不会严肃。君主的举动不合乎仪式，政策法令就不容易贯彻。

【英译】If the prince is not a prince, his ministers will not be ministers. If the father does not act as a father, his sons will not act as sons. If the throne is remiss in maintaining its position, those below will overstep their bounds. If harmony is laking between the throne and those below, orders will not be carried out. If clothing and caps are not worn correctly, guests will not be respectful. If advancing and retiring do not accord with good form, governmental orders will not be carried out.

 

          与不可 彊不能 告不知 谓之劳而无功

【原文】乌鸟之狡，虽善不亲。不重之结，虽固必解；道之用也，贵其重也。毋与不可，毋彊不能，毋告不知；与不可，彊不能，告不知，谓之劳而无功。《形势》

【汉解】 乌鸦般的交谊，看着友善，其实并不亲密；不重合的绳结，即使坚固，也一定松脱开解。所以，道在实际运用的时候，贵在慎重。不要交与不可靠的人，不要强给做不到的人，不要告知不明事理的人。交与不可靠的、强予做不到的、告知不明事理的人，就叫作劳而无功。

【英译】Even though relationships among a flock of crows may seem good, they are never really close. Agreements that do not take into account all possible difficulties, even though seemingly firm, will certainly be broken. When the Way is followed such difficulties are treated with deference. Do not consort with those who lack ability. Do not force people to do what they are incapable of doing. Do not inform those who cannot under-stand. Consorting with those who lack ability, forcing those who are incapable, and informing those who do not understand are called belaboring oneself to no avail.

 

              天道之极 远者自亲

【原文】 天道之极，远者自亲。人事之起，近亲造怨。万物之于人也，无私近也，无私远也；巧者有余，而拙者不足；其功顺天者天助之，其功逆天者天违之；天之所助，虽小必大；天之所违，虽成必败；顺天者有其功，逆天者怀其兇，不可复振也。 《形势》

【汉解】 顺天道去做，远者都会来亲近；事起于人为，近亲也要怨恨。万物之于人，是没有远近亲疏之分的。高明的人用起来就有余，愚笨的人用起来就不足。顺乎天道去做，天就帮助他；反乎天道去做，天就违背他。天之所助，弱小可以变得强大；天之所弃，成功可以变为失败。顺应天道的可以得其成效，违背天道的就要招致灾祸，且无可挽救。 。

【英译】When the way of Heaven is fulfilled, even those who are far off will of themselves seek close relationships with the ruler. But when the selfish affairs of men arise, even close relatives will harbor resentments. The myriad creatures, in their relationship to men, are equally impartial toward those near at hand and those far away. The clever will have a superabundance of things while the stupid will never have enough. Heaven will assist those whose efforts accord with it and oppose those whose efforts are contrary to it. Whatever Heaven assist,  even though small at first, is certain to become large. Whatever Heaven opposes, even though successful at first, is certain to fail. Those who accord with Heaven will retain their achievements. Those who act contrary to Heaven will embrace misfortune and cannot be saved. 

 

               四方所归 心行者也

【原文】 见与之交，几于不亲；见哀之役，几于不结；见施之德，几于不报；四方所归，心行者也。《形势》

【汉解】表面上显示友好的朋友，也就接近于不亲密了；表面上显示亲爱的交谊，也就接近于不结好了；表面上显示慷慨的恩赐，也就接近于不得所报了。只有内心里认真行德，四面八方才会归附。

【英译】Those who parade concern for their friends will hardly achieve close relationships with them. Those who parade sympathy in their social contacts will hardly create any strong bonds. Those who parade virtue will hardly be requited.  People from the four directions will turn toward those who act from a pure heart.

 

              事者生于虑 成于务 失于傲

【原文】事者生于虑，成于务，失于傲。不虑则不生，不务则不成，不傲则不失，故曰：市者可以知治乱，可以知多寡，而不能为多寡，为之有道。 《乘马》

【汉解】 事情总是产生于谋虑，成功于努力，失败于骄傲轻心。不谋虑则不能产生，不努力则不能成功，不骄傲轻心则不致失败；所以说，通过市场，可以通晓社会的治乱，可以通晓物资的多寡，只是不能通过它创造物资的多寡而已。掌握起来，也是有规律的。

【英译】Now production materializes through planning, succeeds through diligent attention, but fails through negligence. Without planning it will never materialize, without diligent attention it will never succeed. Unless there is negligence, there will be no failure. Therefore it is said that the marketplace may know order or disorder, abundance or scarcity. However, it is incapable of bringing about abundance or scarcity on its own. There is a proper way to manage markets and production.

 

          召远在修近 闭祸在除怨

【原文】参于日月，佐于四时。悦在施有，众在废私。召远在修近，闭祸在除怨。修长在乎任贤，高安在乎同利.《版法》

【汉解】君主应该效法天，对万物全体施德；模仿地，对万物没有私亲。要做到与日月同级，与四时并列。使众人喜悦决定于爱施俱行，得民众拥护决定于破除私心。要招袜远方的人们，决定于修好国内；要避免祸乱的发生，决定于消除人怨。准备长远大计，在于任用贤人；巩固尊高地位，在于与民同利。

【英译】The prince should make himself form a trinity with the sun and moon and a quintuplet with the four seasons. Making the masses happy lies in the bestowal of love; possessing the masses lies in getting rid of self-interest. The prince should summon the distant to cultivate the near. Closing  the door on disaster lies in eliminating resentments. Preparation for the future lies in employing the worthy. Ensuring the safety of persons on high lies in spreading benefits  throughout the realm.

 

               取人以己 成事以质

【原文】取人以己，成事以质。审用财，慎施报，察称量；故用财不可以嗇，用力不可以苦。用财嗇则费，用力苦则劳。民不足，令乃辱。民苦殃，令不行。施报不得，祸乃始昌。祸昌不寤，民乃自图。《版法》

【汉解】取用于人要比照一下自己，办事要根据实际力量。要详细斟酌国家的用财，慎重处理施予和报酬，明察事物的分量与限度。所以，君主用财于民不可以吝啬，征用民力不可以过头。用财吝啬则人民反抗，用力过头则人民疲劳。人民贫困，政令就繁复无效；人民苦于劳役之灾，政令就无法贯彻。施予酬报不得当，祸乱就开始发展；祸乱发展而人君尚不觉悟，民众就自图造反了。

【英译】The prince should be judicious when expending resources and the strength of the people, careful when distributing rewards, and meticulous when making calculations. Therefore, when expending resources, he must not be miserly; when expending the strength of his people, he must not be overly demanding. If he is overly demanding, when expending the strength of the people, it leads to their being overworked. If the people lack sufficiency, the Prince’s orders will not be scorned. If the people suffer hardships, his orders will not be carried out. If he distributes rewards in an inappropriate manner, misfortunes will begin to abound. If misfortunes abound without the prince becoming aware of them, the people will seek their own devices. 

 

            王者藏于民 霸者藏于大夫 残国亡家藏于箧

【原文】王者藏于民，霸者藏于大夫，残国亡家藏于箧。《山至数》

【汉解】成王业的藏富于民，成霸业的藏富于大夫，败国亡家则是把财富收藏在箱子里。

【英译】True kings entrust their wealth to their people, lord protectors entrust theirs to great officers, while decrepit states and families doomed to perish entrust theirs to a money chest.

 

             通之以道 畜之以惠

【原文】通之以道，畜之以惠，亲之以仁，养之以义，报之以德，结之以信，接之以礼，和之以乐，期之以事，攻之以官，发之以力，威之以诚。《幼官》

【汉解】用道理开导人们，用恩惠笼络人们，用仁爱团结人们，用道义培养人们，用施德对待人们，用信用交结人们，用礼节接待人们，用音乐和悦人们，从工作上考核人们，从言论上考察人们，用强力推动人们，用戒律威服人们

【英译】 Extend your influence on your people by means of the moral way. Care for them with kindness. Draw them to you with humaneness. Nurture them with righteousness. Requite them with benevolence. Bind them with trustworthiness. Receive them with propriety. Harmonize them with music. Set a time limit for them in affairs. Test them with words. Send them forth with strength. Overawe them with warnings.

 

             得人之道 莫如利之

【原文】得人之道，莫如利之。利之之道，莫如教之以政，故善为政者，田畴垦而国邑实，朝廷闲而官府治，公法行而私曲止，仓廪实而囹圄空，贤人进而奸民退，《五辅》

【汉解】得人的方法，莫如给人以利益；而给人以利益的方法，莫如用实际政绩来证明。所以，善于为政的，总是田地开垦而城邑殷实，朝廷安闲而官府清治，公法通行而邪道废止，仓库充实而监狱空虚，贤人得用而奸臣罢退。

【英译】The ways of winning the hearts of men, nothing is as good as benefiting them. Among the ways of benefiting them, nothing is as good as teaching them. Therefore, the sovereign who is skilled in conducting his government has well-developed fields and his capital city and towns are well populated. His court is calm and his offices well run. Public laws are carried out while individual crookedness is prevented. The granaries are full and the jails empty. Worthy men come forward while wicked people retreat.

               

                礼不可不谨

【原文】夫人必知礼然后恭敬，恭敬然后尊让，尊让然后少长贵贱不相踰越，少长贵贱不相踰越，故乱不生而患不作，故曰礼不可不谨也。《五辅》

【汉解】人必知礼然后才能恭敬，恭敬然后才能尊让，尊让然后才能做到少长贵贱不相逾越，少长贵贱不相逾越，乱事就不会产生而祸患也不会发作了。因此说：“礼”是不可不重视的。

【英译】Once people are certain to know the meaning of propriety they will become respectful, and being respectful, they will be come deferential. Since they are deferential, the young and old, the honored and lowly do not encroach upon each other. Since the old and young, honored and lowly do not encroach on each other, disorders do not arise and calamities are not produced. Therefore it said:” Careful attention must be paid to propriety.”

 

               力不可不务

【原文】夫民必知务，然后心一，心一然后意专，心一而意专，然后功足观也。故曰：力不可不务也。《五辅》

【汉解】人民必须认识这些专务，然后才能思想统一，思想统一然后才能专心致志，思想统一而专心致志，然后功业就可观了。所以说：安排人力是不可不有所专务的。

【英译】Once people are certain to know their duties, their hearts will be united, and being united, they will have a singleness of purpose. Since their hearts are united and they have a singleness of purpose, their achievements are notable. Therefore it is said:” Dutiful attention must be paid to the law.”

 

           人故相憎也 人之心悍

【原文】人故相憎也，人之心悍。故为之法。法出于礼，礼出于治，治礼道也，万物待治礼而后定。《枢言》

【汉解】人们本来是相互憎恶的，人心凶悍，所以要颁布法律。法出于礼，礼出于理论。理论与礼都是道。万物的关系都是根据理论和礼的出现而后才确定下来的。

【英译】 Men in ancient times were hostile to each other, and their hearts were cruel. Therefore laws were made for them. Laws emanated from rules of propriety, and these in turn from the requirements for good order. Good order and customary rules of behavior constitute the moral way. All beginnings await the security that comes when good order and the rules of propriety prevail.

 

             凡国之亡也 以其长者也

【原文】凡国之亡也，以其长者也。人之自失也，以其所长者也，故善游者死于梁池，善射者死于中野。命属于食，治属于事。…众胜寡，疾胜徐，勇胜怯，智胜愚，善胜恶，有义胜无义，有天道胜无天道，凡此七胜者贵众，用之终身者众矣《枢言》

【汉解】凡国家的败亡，找原因往往在它的长处；人的自我失误，也往往因其所长。所以，善于游泳者死于梁地，善于射猎者常死在荒野之中。生命从属于粮食，言辞从属于实事。…　　众胜寡，快胜慢，勇胜怯，智胜愚，善胜恶，有义胜无义，有天道胜无天道。凡此七个胜利条件贵在有其多数，而终身运用就将具备其多数了。

【英译】The demise of states and the defeat of individuals stem from their strengths. Therefore, those who are skilled in swimming die in dammed up ponds. Those who are killed in shooting die in fields. Life depends on having food to eat. Good government depends on managing affairs. The many will be victorious over the few, the speedy over the slow, the brave over the cowardly, the wise over the stupid, the good over the bad, those who practice righteousness over those who do not, and those who follow the way of Heaven over those who do not. When all seven of these victories are appreciated and brought together， a great many people will be able to live out their full lives.

 

          爱者憎之始也 德者怨之本也

【原文】众人之用其心也，爱者憎之始也，德者怨之本也。生其事亲也，妻子具，则孝衰矣。其事君也，有好业，家室富足，则行衰矣。爵禄满，则忠衰矣，唯贤者不然，故先王不满也。《枢言》

【汉解】普通人的心理活动，爱往往是憎的开始，恩德往往成为怨恨的出发点。他们事奉双亲，有了妻子孝行就衰退了；他们事奉国君，有了产业，家室富足，德行就衰退了；爵禄满足忠心就衰退了。只有少数贤人不这样而已。所以先王总是不满意。

【英译】For the mass mind, love is the beginning of hatred, and virtue is a cause for resentment. If, when serving relatives, wives and children are given everything, respect for the father will decline. If, when serving the prince, the prince is pleased with the work of his ministers so their families are enriched, the activity of his ministers will decline. Only those who are truly worthy are not like this. Therefore the former kings were never satisfied.

 

            吾畏事 不欲为事 吾畏言 不欲为言

【原文】先王之书，心之敬执也，而众人不知也。故有事事也，毋事亦事也。吾畏事，不欲为事，吾畏言，不欲为言，故行年六十而老吃也。《枢言》

【汉解】先王的书，我内心是敬爱的，不过一般人并不了解它。所以，有事的时候，要敬读它；无事的时候，也要敬读它。我是怕事的，所以不喜欢作事；我也是怕讲话的，所以不喜欢发言。原因是行年六十而且年老口吃的原故。

【英译】The writings of the former kings inspire the mind with admiration, but the masses do not understand them. Therefore, if there is something they should do, they do it. However, if there is something they should not do, they will do it. Since I fear involvement in affairs, I dare not act. Since I fear the consequences of words, I dare not speak. Therefore, after sixty years, I have grown decrepit and hesitant in speech.

 

               十殆

【原文】闻贤而不举，殆；闻善而不索，殆；见能而不使，殆；亲人而不固，殆；同谋而离，殆；危人而不能，殆；废人而复起，殆；可而不为，殆；足而不施，殆；几而不密，殆。《法法》

【汉解】知道有贤才而不举用，要失败；听到有好事而不调查，要失败；见到能干的人而不任使，要失败；亲信于人而不坚定，要失败；共同谋事而不团结，要失败；想危害人而不能，要失败；已废黜人而再用，要失败；事可为而不为，要失败；家已富而不施，要失败；机要而不能保密，也要失败。

【英译】Be defeated by: To hear of worthiness and not elevate ;  To hear of excellence and not seek after; To see ability and not employ; To become intimate with men and not remain firm of purpose; To agree on a plan and then diverge; To make threats against others and not be able to implement them; To dismiss a person and then reinstate him; To fail to act when there is an opportunity to do so; To have plenty and refuse to share it; To have secret plans and not treat them discreetly.  

 

               势非所以予人也

【原文】令重于宝，社稷先于亲戚，法重于民，威权贵于爵禄。故不为重宝轻号令，不为亲戚后社稷，不为爱民枉法律，不为爵禄分威权。故曰：势非所以予人也。《法法》

【汉解】 政令重于宝物，政权先于至亲，法度重于人民，威权重于爵禄。所以，不可为重宝而看轻政令，不可为至亲而把国家政权放在后面，不能为爱民而歪曲法律，不能为爵禄而分让权威。所以说：权势是不能给予他人的。

【英译】Orders are more precious than jewels. The altars to Land and Grain take precedence over family relations. The laws are more important than the people. Prestige and power are more to be valued than ranks and salaries. Thus, do not disregard orders because of precious jewels. Do not consider your altars to Land and Grain secondary because of family relations. Do not twist laws and statutes because of love for the people. Do not share your prestige and power because of ranks and salaries. Therefore it is said:”Your position of authority is not something to be granted to others. 

 

              无根而固者情也

【原文】无翼而飞者声也，无根而固者情也，无方而富者生也，公亦固情谨声，以严尊生。此谓道之荣。 《戒》

【汉解】没有羽翼而能飞的是语言，没有根底而能巩固的是感情，没有地位而尊贵的是心性。您也应巩固感情，谨慎言语，以严守尊贵的心性。这就叫道的发扬

【英译】 What has no wings yet flies is one’s reputation. What has no roots yet remains firm is one’s true self. What has no standing yet is honored is one’s basic nature. Your Grace should be firm in regard to your true self. And ，cautious in respect to your reputation. In order to show respect for your basic nature. This is called a flourishing of the Way.

 

 

             任之重者莫如身 涂之畏者莫如口

【原文】任之重者莫如身，涂之畏者莫如口，期而远者莫如年。以重任行畏涂至远期。唯君子乃能矣。《戒》

【汉解】负担重莫如身体，经历险莫如口舌，时间长莫如年代。负重任，行险路，长期坚持，唯君子才能做到。

【英译】No responsibility is heavier than that of the self, nothing is more dangerous to the road ahead than the mouth, and no appointment lies beyond the end of one’s years. Only the virtuous prince is able to assume such a weighty responsibility in travelling the dangerous road to his ultimate appointment.

 

              静无定生 圣也

【原文】滋味动静，生之养也。好恶喜怒哀乐，生之变也。聪明当物，生之德也。是故圣人齐滋味而时动静，御正六气之变。禁止声色之淫。邪行亡乎体，违言不存口。静无定生，圣也。《戒》

【汉解】 饮食作息，是心性的保养；好恶、喜怒、哀乐，是心性的变化；聪明处事，是心性的德能。因此，圣人总是调节饮食而安排作息，控制六气的变化，禁止声色的侵蚀，身上没有邪僻的行为，口中没有背理的言论，静静地安定着心性，这就是所谓圣人。

【英译】Satisfaction of tastes, movement, and repose, are the nourishment of life. Liking and disliking, pleasure and anger, sadness and joy are fluctuations in life. Sharpness of hearing, clarity of sight, and， appropriate response to events are the capacities of life. For this reason the sages were temperate in satisfying their tastes and timely in their movement and repose. They controlled fluctuations in the six moods, and prohibited debauchery in music and sexual pleasure. To have depraved conduct banished from one’s body, harsh words absent from one’s mouth, and one’s life quietly determined---such is the sage.

 

            仁故不以天下为利 义故不以天下为名

【原文】仁从中出，义从外作。仁故不以天下为利，义故不以天下为名。仁故不代王，义故七十而致政。是故圣人上德而下功，尊道而贱物。道德当身故不以物惑。《戒》

【汉解】仁是从心里发出的，义是在外面实行的。仁，所以不利用天下谋私利；义，所以不利用天下猎私名。仁，所以不肯取代他人而自立为王；义，所以年到七十而交出政务。因此，圣人总是以德为上而功业在下，重视道而贱视物利。道德在身，所以不被物利所诱惑。

【英译】Benevolence comes from within. Righteousness is expressed without. He is benevolent and therefore does not use the realm for his own profit. He is righteous and therefore does not use the realm to gain fames. He is benevolent and therefore does not attempt to replace the king. He is righteous and therefore turns over the government at age seventy. For this reason, the sage esteems the Power and plays down achievement, honors the Way and distains the material word.  Since the Way and the Power occupy his person, he is not misled by the material word.

       

     谓德者 不动而疾 不相告而知 不为而成 不召而至

【原文】所以谓德者。不动而疾，不相告而知，不为而成，不召而至，是德也。故天不动，四时云下，而万物化；君不动，政令陈下，而万功成；心不动，使四肢耳目，而万物情。《戒》

【汉解】其所以叫作有德，就是不必发动，人们也知有所努力；不用言语，人们也能够理解；不自为，事情也能成；不召唤，人们也能到。这就是德的作用。所以，天不用动，经过四时的运行，下面就万物化育；君不用动，经过政令的发布，下面就万事成功；心不用动，经过四肢耳目的使用，万事万物都感知其意图。

【英译】The Power is that he is quick without moving, knows without being told, is successful without doing anything, and people arrive without being summoned. Such is the Power. Thus Heaven does not move, yet the four seasons revolve below, and all things are transformed. The prince does not move, yet his government and orders function below, and all things are complete. The sage’s mind does not move, yet it commands his four limbs, ears and eyes, and in all things he adheres to his true self.

 

                寡交多亲 谓之知人

【原文】 寡交多亲，谓之知人。寡事成功，谓之知用。闻一言以贯万物，谓之知道。多言而不当，不如其寡也。博学而不自反，必有邪。孝弟者，仁之祖也。忠信者，交之庆也.《戒》

【汉解】 交游少而亲者多的，叫作知人。用力少而成效好的，叫作会办事。听一言就能够贯通万物的，叫作懂得道。多言而不得当，不如少言；博学而不会反省，一定产生邪恶。孝悌是仁的根本，忠信是交游的凭借。

【英译】Few are his close associates, but many rally around him. This is called knowing people. Few are his undertakings, but his accomplishments are complete. This is called knowing how to employ people. He need hear only a single word to relate all things together. This is called knowing the Way. Many words missing the point are not as good as his few. Wide learning without self-reflection is certain to produce depravity. Filial piety and respect for elders are the progenitors of goodness. Loyalty and trustworthiness are the basis for communication.

       

       予之为取者 政之宝也

【原文】故刑罚繁而意不恐，则令不行矣。杀戮众而心不服，则上位危矣。故从其四欲，则远者自亲；行其四恶，则近者叛之，故知“予之为取者，政之宝也”。《牧民》

【汉解】刑罚繁重而人心不惧，法令就无法推行了；杀戮多行而人心不服，为君者的地位就危险了。因此，满足上述四种人民的愿望，疏远的自会亲近；强行上述四种人民厌恶的事情，亲近的也会叛离。由此可知，“予之于民就是取之于民” 这个原则，是治国的法宝。

【英译】Therefore punishment alone is not enough to terrify the minds of the people, nor is killing sufficient to make their hearts submissive. Thus, if punishments are numerous yet the minds of the people are not terrified, orders will not be carried out. If killing abounds, yet the hearts of the people are not submissive, the position the sovereign will be endangered. Therefore if the prince complies with their four desires, even those in distant places will of themselves rally around him. But if he imposes on them the four things they hate, then even those who are near at hand will turn against him. Thus knowing that “to give is to receive” is the most precious thing in government. 

 

     故刑罚不足以畏其意 杀戮不足以服其心

【原文】能佚乐之，则民为之忧劳。能富贵之，则民为之贫贱。能存安之，则民为之危坠。能生育之，则民为之灭绝。故刑罚不足以畏其意，杀戮不足以服其心。《牧民》

【汉解】因为我能使人民安乐，他们就可以为我承受忧劳；我能使人民富贵，他们就可以为我忍受贫贱；我能使人民安定，他们就可以为我承担危难；我能使人民生育繁息，他们也就不惜为我而牺牲了。单靠刑罚不足以使人民真正害伯，仅凭杀戮不足以使人民心悦诚服

【英译】If the people can provide them with leisure and freedom from care, the people will be willing to endure trouble and toil for him. If he can provide them with riches and honor, they will be willing to endure poverty and low position for him. If he can ensure their existence and provide them with security , they will be willing to endure danger and disaster for him. If he enable them to live and propagate, they will be willing to endure death and annihilation for him.

      

        政之所兴 在顺民心

【原文】政之所兴，在顺民心。政之所废，在逆民心。民恶忧劳，我佚乐之。民恶贫贱，我富贵之，民恶危坠，我存安之。民恶灭绝，我生育之。《牧民》

【汉解】政令所以能推行，在于顺应民心；政令所以废弛，在于违背民心。人民怕忧劳，我便使他安乐；人民怕贫贱，我便使他富贵；人民怕危难，我便使他安定；人民怕灭绝，我便使他生育繁息。

【英译】Success in government lies in following the hearts of the people. Failure lies in opposing them. The people hate trouble and toil, so the prince should provide them with leisure and freedom from care. The people hate poverty and low position, so the prince should provide them with riches and honor. The people hate danger and disaster, so the prince should insure their exsistence and provide them with security. The people hate death and annihilation, so the prince should enable them to live and propagate.

 

            天下高则高，天下下则下

【原文】夫善用本者，若以身济于大海，观风之所起。天下高则高，天下下则下。天下高我下，则财利税于天下矣.《地数》

【汉解】善于治国的人，就象大海行船一样，观察风势的起源，天下各国粮价高我们就高，粮价低我们就低。如果天下各国粮价高而我们独低，我们的财利就将被天下各国捞取去了。

【英译】Those who are skilled in utilizing their country’s resources act as if they were sailing a boat across the ocean and watch for the source of the wind. If prices in the rest of the empire are high, they raise theirs; if they are low, they lower theirs. If the rest of the empire maintains high prices while ours are kept low, those people will strip away our resources and benefits. 

                      

                      务天时地利

【原文】不务天时，则财不生；不务地利，则仓廪不盈；野芜旷，则民乃菅，上无量，则民乃妄。文巧不禁，则民乃淫，不璋两原，则刑乃繁。《牧民》

【汉解】不注意天时，财富就不能增长；不注意地利，粮食就不会充足。田野荒芜废弃，人民也将由此而惰怠；君主挥霍无度，则人民胡作妄为；不注意禁止奢侈，则人民放纵淫荡；不堵塞这两个根源；犯罪者就会大量增多。

【英译】If you do not pay heed to the seasons of Heaven, wealth will not be produced. If you do not pay heed to the fruits of Earth, the granaries will not be full. If the wastelands are left wild and uncleared, The people will run about unrestrained. If those on high lack proper restraint, The people will behave recklessly. If the luxury and artfulness are not prohibited, The people will become licentious. If you do not keep the source of these two evils in check, Punishments will proliferate.

                         

 

                        

                       无私可做官

【原文】故知时者，可立以为长。无私者，可置以为政。审于时而察于用，而能备官者，可奉以为君也。缓者后于事。吝于财者失所亲，信小人者失士。《牧民》

【汉解】所以，通晓天时的，可以任用为官长；没有私心的，可以安排作官吏；通晓天时，善于用财，而又能任用官吏的，就可以奉为君主了。处事迟钝的人，总是落后于形势；吝啬财物的人，总是无人亲近；偏信小人的人，总是失掉贤能的人材。

【英译】Therefore he who understands the times may be appointed head of an office. He who shows no partiality may be placed in charge of administration. He who examines the times, finds out what is applicable to them, and so is able fill his offices with men of ability, may be elevated as a prince. He who

procrastinates will be too late in his undertakings. He who is stingy with wealth will lose those close to him. He who trusts petty men will lose gentlemen of worth.

                        

                                 

                万物于人，无私近远

【原文】 天道之极，远者自亲。人事之起，近亲造怨。万物之于人也，无私近也，无私远也；巧者有余，而拙者不足；其功顺天者天助之，其功逆天者天违之；天之所助，虽小必大；天之所违，虽成必败；顺天者有其功，逆天者怀其兇，不可复振也。 《形势》

【汉解】 顺天道去做，远者都会来亲近；事起于人为，近亲也要怨恨。万物之于人，是没有远近亲疏之分的。高明的人用起来就有余，愚笨的人用起来就不足。顺乎天道去做，天就帮助他；反乎天道去做，天就违背他。天之所助，弱小可以变得强大；天之所弃，成功可以变为失败。顺应天道的可以得其成效，违背天道的就要招致灾祸，且无可挽救。 。

【英译】When the way of Heaven is fulfilled, even those who are far off will of themselves seek close relationships with the ruler. But when the selfish affairs of men arise, even close relatives will harbor resentments. The myriad creatures, in their relationship to men, are equally impartial toward those near at hand and those far away. The clever will have a superabundance of things while the stupid will never have enough. Heaven will assist those whose efforts accord with it and oppose those whose efforts are contrary to it. Whatever Heaven assist, even though small at first,  is certain to become large. Whatever Heaven opposes, even though successful at first, is certain to fail. Those who accord with Heaven will retain their achievements. Those who act contrary to Heaven will embrace misfortune and cannot be saved. 

                          

                        审其好恶 观其交游

【原文】人情不二，故民情可得而御也。审其所好恶，则其长短可知也；观其交游，则其贤不肖可察也；二者不失，则民能可得而官也。《权修》

【汉解】 人的本性没有什么两样，所以，人的思想性情是可以掌握的。了解他喜欢什么和厌恶什么，就可以知道他的长处和短处；观察他同什么样的人交往，就能判断他是好人还是坏人。把握住这两点，就能够找到能人并与以官位。

【英译】Human nature is all the same. That is why it is possible to control the people. By examining their likes, their strengths and weaknesses may be knew. By observing their associates, their worthiness or unworthiness may be learned. If these two are not neglected, those of ability among the people may be placed in office.

 

           凡治国之道 必先富民

【原文】凡治国之道，必先富民。民富则易治也，民贫则难治也。奚以知其然也？民富则安乡重家，安乡重家则敬上畏罪，敬上畏罪则易治也。民贫则危乡轻家，危乡轻家则敢凌上犯禁，凌上犯禁则难治也。《治国》

【汉解】大凡治国的道理，一定要先使人民富裕，人民富裕就容易治理，人民贫穷就难以治理。何以知其然？人民富裕就安于乡居而爱惜家园，安乡爱家就恭敬君上而畏惧刑罪，敬上畏罪就容易治理了。人民贫穷就不安于乡居而轻视家园，不安于乡居而轻家就敢于对抗君上而违犯禁令，抗上犯禁就难以治理了。

【英译】It is ever so that the way to maintain good order in a state is to be certain, first of all, to make its people prosperous. When the people are prosperous, they are easy to keep in order. When the people are poor, they are difficult to keep in order.  How do we know this? If people are prosperous, they will feel content in their local districts and treat their homes as very important. If so, they will respect their sovereign and be leery of committing crimes, then, they will be easy to keep in order.  If the people are poor, they will feel threatened in their districts and treat their homes lightly, they will dare to denigrate their sovereign and violate his prohibitions. If this occurs, they will be difficult to keep in order.

                 粟多则国富

【原文】民事农则田垦，田垦则粟多，粟多则国富。国富者兵强，兵强者战胜，战胜者地广。是以先王知众民、强兵、广地、富国之必生于粟也。《治国》

【汉解】人民从事农业则土地得到开垦，土地开垦则粮食增加，粮食增加则国家富裕，国富则兵力可以强大，兵强则战争可以取胜，战胜则土地也就广阔了。因此，先代圣王懂得人口多、兵力强、国土广和国家富都一定来源于粮食。

【英译】 When people serve in agriculture, fields will be well cultivated. If fields are well cultivated, grain will become plentiful. If grain is plentiful, the state will prosper. If the state prospers, its armed forces will be strong. If the armed forces are strong, they will be victorious in battle. If they are victorious in battle, the state’s territory will expand. For this reason the former kings knew that having a large population, strong armed forces, extensive territory, and a prosperous state were certain to depend on grain.  

 

            粟多则天下之物尽至矣

【原文】不生粟之国亡，粟生而死者霸，粟生而不死者王。粟也者，民之所归也；粟也者，财之所归也；粟也者，地之所归也。粟多则天下之物尽至矣。《治国》

【汉解】不生产粮食的国家要灭亡，生产粮食而吃光用尽的国家仅能称霸，生产粮食而又能食用不尽的国家才可以成其王业。粮食，能吸引人民；粮食，能招引财富；粮食，也能使领土开拓。粮食一多，则天下的物产都来了。

【英译】 The rulers of states that do not produce grain are lost. Those who produce grain but use it up become lord protectors. Those who produce grain and do not use it up become kings. Grain is what brings people, wealth, and territory. If grain is plentiful, the goods of the world will all arrive.

             凡牧民者 必知其疾

【原文】凡牧民者，必知其疾，而忧之以德，勿惧以罪，勿止以力。慎此四者，足以治民也。《小问》

【汉解】凡治理人民，一必须知其疾苦，二是要厚施德惠，三是不用刑罚恐吓，四是不用强力禁制。注意这四点，就可以治理好了。

【英译】 Whoever shepherds the people, must always be aware of their suffering, express his concern by being benevolent, and avoid terrifying them with punishments or restraining them with excessive force. If you pay attention to these four, it will be sufficient to maintain good order among the people.

         

                    问疾

【原文】所谓问疾者，凡国、都皆有掌病，士人有病者，掌病以上令问之。九十以上，日一问；八十以上，二日一问；七十以上，三日一问；众庶五日一问。疾甚者，以告上，身问之。《入国》

【汉解】所谓问病，就是在城市、国都要设有“掌病”的官，士民有病的，“掌病”以君主旨意慰问：九十岁以上的，每天一问；八十以上的，两天一问；七十以上，三天一问；一般病人，五天一问。病重者，向上报告，君主亲身慰问。

【英译】Inquiring after the sick means that in the capital and all administrative centers there are officials charged with looking after the sick. When soldiers and people in general become ill, officials charged with looking after the sick shall, in accordance with orders from the sovereign, inquire after them. In the case of those who are over ninety, this inquiry shall take place once every day. For those who are over eighty, it shall take place once every two days,  and for those who are over seventy, it shall take place every three days. For ordinary people it shall take place once every five days. If the illness is very severe, it shall be reported to the sovereign who shall personally conduct his own inquiries.

 

               谷贵则万物必贱

[原文】凡五谷者，万物之主也。谷贵则万物必贱，谷贱则万物必贵。两者为敌，则不俱平。《国蓄》

【汉解】粮食是万物之主。粮食价格高则万物必贱。粮价低则万物必贵。粮价与物价是互相对立的，而涨落不同。

【英译】 In general the five grains determine the value of all other things. Should grain be expensive, other things will be cheap; should grain be cheap, other things will be expensive. When the two vie with each other there can be no stability.

 

                  

 

 

                顺天之时 约地之宜 忠人之和          

【原文】春仁、夏忠、秋急、冬闭，顺天之时，约地之宜，忠人之和，故风雨时，五谷实，草木美多，六畜蕃息，国富兵强，民材而令行，内无烦扰之政，外无强敌之患也。《禁藏》

【汉解】春天仁慈，夏天忠厚，秋天严峻，冬天收闭，顺天时，管地宜，再合乎人和，就可以风调雨顺，五谷丰登，草木繁茂，六畜兴旺，国富兵强，人民富裕而法令通行，国内没有烦民扰民的政治，外部也没有强敌的祸患了。

【英译】Spring is for humaneness, summer for loyalty, autumn for expediency, and the winter for closing down activity. Since the ruler is in accord with the seasons of Heaven, conforms to what is suitable in respect to Earth, and cherishes harmony among men, the wind and rain are seasonable, the five grains ripen, plants and trees flourish, the six domestic animals multiply, the country prospers, the armed forces are strong, the people are talented, and orders are carried out. Internally there are no troublesome political problems; externally there are no disasters created by strong enemies.

【汉解】先爱国内，然后才可以憎恶国外的不善者；先安定卿大夫之“家”，然后才可以加害相邻的敌国。因此，先代明王一定要先有所立，然后才有所废；一定是先做兴利的事，然后才去做除害的事。

【英译】First, extend your love to everyone within your four boundaries. Then afterward you can exact your hatred against those evil persons who live outside your borders. First, stabilize the families of your minister of state and great officers. Then afterward you may threaten neighboring enemy countries. It was for this reason that the former kings were certain to set something up before they proceeded to tear anything down. It was also for this reason that they were certain to do something beneficial before proceeding to do harm.

【英译】If you are trustworthy, the people will believe in you. If you are humane, they will cherish you. If you are majestic in your deportment, they will stand in awe of you. If you posses rules of propriety, they will praise you. According to old saying, to give up one’s life rather than to violate a promise is what is meant by trustworthiness. Never to inflict on others what one would not wish for one’s self is what is meant by humaneness. To be firm within while outwardly correct is what is meant by being majestic in one’s deportment. To be completely trustworthy and self-effacing is what is meant by having rules of propriety.

【原文】古时候，圣王本厚民生，审知祸福之所生。是故慎小事微，违非索辩以根之。然则躁作、奸邪、伪诈之人，不敢试也。此礼正民之道也。《君臣下》

【汉解】圣明君主总是把提高人民生活作为根本，慎重了解祸福产生的原因。所以，对于微小的事情都十分谨慎，对于违法非法都详细辨别，并追究根底。这样，轻举妄动、奸邪和诈伪的人们就不敢尝试做坏事了。这正是规正人民的途径。

【英译】In ancient times, the sage kings treated the livelihood of the people as fundamental and carefully studied the causes of disaster and prosperity. For this reason, they treated minor details with care and distinguished right from wrong in order to get the root of matters. Hence people prone to reckless, evil, and deceitful behavior dared not attempt it. This is the way to institute propriety and rectify the people.

 

【原文】大心而敢，宽气而广，其形安而不移，能守一而弃万苛，见利不诱，见害不俱，宽舒而仁，独乐其身，是谓云气，意行似天。《内业》

【汉解】心胸宽广而敞亮，意气宽舒而开阔，形体安定而不游移，能保持心意专一而摆脱各种骚扰，见利不被引诱，见害不生畏惧，心情宽舒而仁慈，自身能独得其乐，这些就叫作“运气”的功夫，而且意念的运行也好象升行在天空一样。

【英译】Expand your mind, and you will feel release. Deepen your breathing, and you will feel relaxed. Your form will be at ease and never restless. You will be able to focus your power of awareness, and dispose of the myriad minor irritations. On seeing profit, you will not be enticed. On seeing harm, you will not be frightened. Being relaxed and humane, you will find happiness within yourself. This is called setting in motion the vital force so that your awareness and action become like Heaven.

【汉解】吃得太多，就伤胃而身体不好；吃得太少，就骨枯而血液停滞。吃得多少适中，才可以实现舒和，使精气有所寄托，智慧能够生长。如果是饥饱失度，那就要设法解决。太饱了就要赶快活动，太饿了就要停止思考，老年人就更要免于思考。

【英译】With excessive gorging, the breath will be harmed and the form will be unable to hold it all. With excessive abstention, the bones will dry up and the blood will congeal. The middle ground between gorging and abstention is called moderation. It provides a place for the vital essence to dwell and for knowledge to develop. If hunger or overindulgence is excessive, deal with it in a planned manner. When too full, quickly move about; when hungry, relax your thoughts; when old, forget your worries.

【汉解】人的生命，一定要依靠欢畅。忧愁与恼怒—就会失去生命的正常秩序。心里有忧悲喜怒，“道”就无地可容。有了爱欲的杂念就应当平息它，有了愚乱的思想就应当改正它。不用人为地引来推去，幸福将自然地降临。道是自然到来的，人可以借助道的到来而予以谋虑，虚静就能得到道，急躁就会失掉道。

【英译】It is ever so that man’s life is certain to depend on his being content. Through sorrow he loses his guiding thread; through anger he loses his beginnings. In sorrow and melancholy, joy and anger, The Way can find no resting place. Love and desires—quiet them! Stupidity and confusion—rectify them! Do not pull! Do not push! Happiness will naturally be restored. That the Way will naturally come is something you can count on and plan for. If you are quiescent, you will obtain it.  If you move hastily, you will lose it.

【原文】善者势利之在，而民自美安，不推而往，不引而来，不烦不扰，而民自富。如鸟之覆卵，无形无声，而唯见其成。《禁藏》

【汉解】善治国考，掌握住利源之所在，人民就自然羡慕而甘心接受；无需推动，他们也会前进；无需引导，他们也会跟来；不烦民又不扰民，而人民自富。这就象鸟孵卵一样，不见其形，不闻其声，小鸟就破巢而出了。

【英译】Those who are skilled in government control the presence of wealth so that the people are naturally content. Without pushing them, they go; without pulling them, they come. Without trouble or worry, the people enrich themselves. It is like a bird sitting on its eggs: there is neither shape nor sound, but the young suddenly appear quite complete.

【汉解】凡人之常情，见利没有不追求的，见害没有不想躲避的。商人做买卖，一天赶两天的路，夜以继日，千里迢迢而不以为远，是因为利在前面。渔人下海，海深万仍，在那里逆流冒险，航行百里，昼夜都不出来，是因为利在水中。所以，利之所在，即使干仍的高山，人们也要上；即使深渊之下，人们也愿意进去。

【英译】Indeed, it is the nature of men that whenever they see profit, they cannot help chasing after it, and whenever they see harm, they cannot help running away. When the merchant engages in trade and travels twice the ordinary distance in a day, uses the night to extend the day, and covers a thousand li without considering it too far, it is because profit lies ahead. When the fisherman puts out to sea, the sea may be ten thousand –ren deep, and when he heads into its waves and struggles against its tides, raises his small mast and sails out a hundred li, never leaving the water from morning to night, it is because profit lies in the water. Thus, wherever profit lies, even though it be atop a thousand-ren peak, there is no place people will not climb. Even though it is at the bottom of the deepest depth, there is no place people will not enter. 

【原文】誉不虚出，而患不独生，福不择家，祸不索人，此之谓也。能以所闻瞻察，则事必明矣。《禁藏》

【汉解】荣誉不凭空出现，忧患不无故发生，幸福不挑选人家，灾祸不自动找到人的头上，就是这个意思。能用自己的亲身见闻探察反省，事情就清楚了。

【英译】Fame does not spring from nothing, nor does calamity have a single cause; good fortune does not seek out individual families, nor is disaster tied to individual men—the same idea is being expressed. Matters will certainly become clear if one is able to use what one has personally heard and seen to reflect on this.

【原文】故適身行义，俭约恭敬，其唯无福，祸亦不来矣；骄傲侈泰，离度绝理，其唯无祸，福亦不至矣。是故君于上观绝理者以自恐也，下观不及者以自隐也。《禁藏》

【汉解】所以，克制自身，遵行仪法，再加上节约谨慎，即使不会得福，也不至于灾祸临头。骄傲奢侈，背离法度，违反常理，即使没有祸害，幸福也不会来临。因此。君子一方面要从违背常理的人身上记取教训，警惕自己；另一方面又要从努力不足的人身上取得借鉴，而自行反省。

【英译】Therefore, if one makes the self do what is appropriate and carries out one’s duties, ifs frugal and respectful, even if one does not become rich, disaster will certainly not strike. If one is arrogant and extravagant, violates proper measure and stifles reason, even if one escapes disaster, one will certainly not become rich. Consequently, the virtuous prince, on high, observes those who stifled reason as a warning to himself. Below, he observes those who were not successful as a check on himself. 

【原文】不作无补之功，不为无益之事，故意定而不营气情。气情不营则耳目穀、衣食足；耳目穀、衣食足，则侵争不生，怨怒无有，上下相亲，兵刃不用矣。《禁藏》

【汉解】不要搞没有意义的工作，不要做无益的事情，这样就意气安定，思想感情不受迷惑。思想感情不受迷惑则耳目聪明、衣食丰足；耳聪目明、衣食丰足，就不会彼此争夺，不会互相怨怒，上下可以相亲，用不着动用武力了。

【英译】By not expending useless effort or engaging in meaningless activity, one’s thoughts become settled and one does not let one’s vital force and true nature become preoccupied[with material things]. If one’s vital force and true nature are not thus preoccupied, one’s ears and eyes will be sharp and clear and one’s clothing and food sufficient. If ears and eyes are sharp and clear and clothing and food are sufficient, aggression will not occur and resentment will not exist. Those on high and those below will draw close together and there will be no need for the use of armed force.

【原文】凡人之情：得所欲则乐，逢所恶则忧，此贵贱之所同有也。近之不能勿欲，远之不能勿忘，人情皆然，而好恶不同，各行所欲，而安危异焉，然后贤不肖之形见也。《禁藏》

【汉解】人的常情是：满足了要求就高兴，碰上厌恶之事就忧愁，这是不论地位高低的人都如此的。对接近的东西不能不追求，对远离的东西不能不遗忘，人情也莫不如此。然而每个人的好恶不同，各行所好，结局的安危则不一样，这里就区别出贤、不肖来了。

【英译】 It is always so in human nature that when people obtain what they desire, they are happy, but when they meet with something they dislike, they are distressed. This is the same whether their position be high or low. What is near at hand, they are bound to desire; what is beyond their grasp, they are bound to dislike. Human nature is always thus, but likes and dislikes differ. Each person acts according to individual desires, but the degree of safety and danger differs, and afterward of the person’s worthiness or unworthiness manifests itself.

【原文】凡心之刑，自充自盈，自生自成。其所以失之，必以忧乐喜怒欲利。能去忧乐喜怒欲利，心乃反济。彼心之情，利安以宁，勿烦勿乱，和乃自成。《内业》

【汉解】心的形体，它本身就能自然充实，自然生成。它之所以有所损伤，必然是由于忧、乐、喜、怒、嗜欲和贪利。能除掉忧、乐、喜、怒、嗜欲和贪利，心又可以回到完满的状态。心的特性，最需要安定和宁静，保持不烦不乱，心的和谐就可以自然形成。

【英译】It is ever so that the mind’s gestalt is naturally full and naturally replete, naturally born and naturally perfected. Should its function be impaired, it is certain to be due to sorrow and happiness, joy and anger, desire and profit seeking. If we can rid ourselves of sorrow and happiness, joy and anger, desire and profit seeking, the mind will revert to its flawless state. The mind’s inner reality is benefited by rest and quiet. Avoid being harassed or confused, and its harmony will naturally be complete. 

【原文】心无他图，正心在中，万物得度。…我心治，官乃治，我心安，官乃安。治之者心也，安之者心也。《内业》

【汉解】心别无所图，只一个平正的心在里面，对待万物就会有正确标准。…我的心能平定，五官就会平定；我的心能安静，五官就会安静。平定要由心，安静也要由心。

【英译】Your ears and eyes will never go astray, nor your mind become occupied with irrelevant concerns. When a stable mind lies within, all things attain their proper measure. … When our minds are well regulated, our sense organs are also well regulated. When our minds are at ease, our sense organs are also at ease. What regulates them is the mind; what sets them at ease is the mind.

                 使法择人，不自举也

【原文】使法择人，不自举也；使法量功，不自度也。故能匿而不可蔽，败而不可饰也；誉者不能进，而诽者不能退也。然则君臣之间明别，明别则易治也，主虽不身下为，而守法为之可也。 《明法》

【汉解】用法度录取人材，自己并不推荐；用法度计量功劳，自己并不裁定。所以贤能不可能被掩蔽，败类也不可能伪装；夸誉者不能进用人，诽谤者也不可能罢免人。这样，君臣的界限就分明了，分明就容易治理，因为君主虽不自身下去办事，依靠法度去办就行了

【英译】Selecting men on the basis of law and did not depend on their own judgments when elevating them. Assessing merit on the basis of law and did not depend on their own judgments to make decisions. Therefore, the able could not be concealed and the corrupt could not disguise their actions. Those who would praise the unworthy were not able to advance; those who would slander the worthy were not able to retreat. Such being the case, ruler and minister were clearly separated, and since this separation was clear, good order was easily maintained. Even though the ruler did not himself conduct activities below, by upholding the law, things were properly done.

【原文】勿创勿作，时至而随。毋以私好恶害公正，察民所恶，以自为戒。黄帝立明台之议者，上观于贤也；尧有衢室之问者，下听于人也；《桓公问》

【汉解】不急于创始，不急于作新，等到条件成熟再随之行事。不可以个人好恶损害公正原则。要调查了解人民之所恶，以便自身为戒。黄帝建立明台的咨议制度，就是为了从上面搜集贤士的意见；尧实行衢室的询问制度，也是为了从下面听取人们的呼声；

【英译】Don’t rush to create things; don’t rush to carry things through, When the time is ripe, act accordingly, and never, on account of personal likes or dislikes, violate the principle of impartiality. Examine what the people hate and take it as a warning. Huang Di set up the discussions at the Ming Tai(Bright Tower) so that he could observe those who were worthy from on high. Yao conducted the queries in the Qu Shi(Crossroads Lyceum) so that below he could listen to the people.

【原文】 夫玉之所贵者，九德出焉。夫玉温润以泽，仁也；邻以理者，知也；坚而不蹙，义也；廉而不刿，行也；鲜而不垢，洁也；折而不挠，勇也；瑕适皆见，精也；茂华光泽，并通而不相陵，容也；叩之，其音清搏彻远，纯而不杀，辞也； 《水地》

【汉解】 玉所以贵重，是因为它表现有九种品德。温润而有光泽，是它的仁。清澈而有纹理，是它的“智”。坚硬而不屈缩，是它的义。清正而不伤人，是它的品节。鲜明而不垢污，是它的纯洁。可折而不可屈，是它的勇。缺点与优点都可以表现在外面，是它的诚实。华美与光泽相互渗透而不互相侵犯，是它的宽容。敲击起来，其声音清扬远闻，纯而不乱，是它的有条理。

【英译】The reason for jade being valued is that it manifests the nine virtues. Now its warmth, luster, and smoothness are its humaneness. Its closeness of texture and clear markings are its wisdom. Its hardness and inflexibility are its righteousness. Being sharp but not harmful is its good conduct. Its freshness and unsulliedness are its purity of mind. That it may be broken but not bent is its bravery. Having all its cracks and flaws readily apparent is its sincerity. Its rich elegance and glossy smoothness reflecting, but not detracting from, each other is its tolerance. When struck, its sound being clear and distinct, penetrating, yet simple and uncluttered is its refinement of expression.

【原文】建当立有，以靖为宗，以时为宝，以政为仪，和则能久。非吾仪虽利不为，非吾当虽利不行，非吾道虽利不取。上之随天，其次随人。人不倡不和，天不始不随。故其言也不废，其事也不随。《白心》

【汉解】建立常规常道，应当以虚静为本，以合于时宜为贵，以正确不偏为准则，这三者协调一致，就能够持久不败。不合我的准则，虽有利也不去做；不合我的常规，虽有利也不推行；不合我的常道，虽有利也不采用。首先是适应天道，其次是适应人心。人们不提倡的事不去应和，天不曾开创的事不去听从。所以，其言论不会失效，其事业不会失败。

【英译】Take establishing tranquility as fundamental and timeliness as a treasure. Take what is correct for rules of deportment, establish constant standards, and set forth the Way. Then the harmony will long prevail. If something does not accord with my rules for proper deportment, even though beneficial to me, I will not act. If it does not accord with my constant standards, even though beneficial to me , I will not promote it. If it does not accord with my way, even though beneficial to me, I will not accept it. Above all, the sage follows Heaven, only then does he follow other men. Unless others lead, he does not seek for harmony. Unless Heaven initiates, he does not seek to follow. Therefore his words are never rejected, nor are his activities ever undermined.

【原文】明君顺人心，安情性，而发于众心之所聚。是以令出而不稽，刑设而不用。先王善与民为一体。与民为一体，则是以国守国，以民守民也。然则民不便为非矣。《君臣上》

【汉解】英明的君主，顺从人心，适应人的性情，行事都从众人共同关心的地方出发。这样，命令布置下去，就不会阻碍；刑罚设置了，却用不着。先王就是善于同人民合成一体的。与民一体，那就是用国家保卫国家，用人民保卫人民，人民当然就不去为非作歹了。

【英译】The enlightened prince accords with the hearts of the people., is at ease with their nature, and proceeds from a consensus of the masses. Hence, his orders are put forth with no resistance while punishments are established but not applied. The former kings were skilled at being as one with the people. Since they were as one with their people, they relied on their state to preserve their state and their people to preserve their people.  This being so, the people would not easily commit wrongs.

【原文】人之可杀，以其恶死也；其可不利，以其好利也。是以君子不休乎好，不迫乎恶，恬愉无为，去智与故。其应也，非所设也；其动也，非所取也。过在自用，罪在变化。《心术上》

【汉解】人可以用杀戮来镇压，这是因为他们怕死；可以用不利之事来阻止，这是因为他们贪利。所以君子不被爱好之事所诱惑，不被厌恶之事所胁迫，安愉无为，消除了智谋和故巧。他的处事，不是出于他自己的主观筹划；他的行动，不是出于他自己的主观择取。有过错在于自以为是，发生罪过在于妄加变化。

【英译】Men may be executed because they dislike death. They may be deprived of profit because they like profit. Thus, the man of quality is not to be enticed by something he likes nor oppressed by what he dislikes. He is contented and nonassertive, rejecting wisdom and pretense. When responding to things, he does not have any preconceptions. When making a move, he does not jump to conclusions. Mistakes are inherent in relying on one’s own opinions. Crimes are inherent in forcing change. 

【原文】圣人之诺已也，先论其理义，计其可否。义则诺，不义则已；可则诺，不可则已。故其诺未尝不信也。小人不义亦诺，不可亦诺，言而必诺。故其诺未必信也。故曰：“必诺之言，不足信也。 【形势解》

【汉解】人对一件事情的承诺与否，首先问它是否合于理义，并估计其可能性。合于“义”则承诺，不合于“义”则不承诺；有可能则承诺，没有可能则作罢。所以他的诺言没有不兑现的。小人则是不义也承诺，没有可能也承诺，一张口就一定承诺。所以他的诺言是未必兑现的。所以说：“必诺之言，不足信也。”

【英译】When the sage makes promises, he first discusses their nature and rightness, and estimates their possibilities. If right, he makes the promise; if not, he refrains. If possible, he makes the promise; if not, he refrains. Therefore his promises are always trustworthy. But a petty person will still make a promise even though it is not right or possible. Whenever he speaks, he is certain to promise. Therefore his promises are not always to be trusted.

【原文】是以为人君者，坐万物之原，而官诸生之职者也。选贤论材，而待之以法。举而得其人，坐而收其福，不可胜收也。。《君臣上》

【汉解】做君主的，是掌握万事的原则，而授予众人的职事的。选拨贤良，评选人材，并且要依照法度来对待使用他们。如果举用人材正确得当，就可以坐而治国，好处是不可尽收的。

【英译】The true prince sits at the source of the myriad of things and is the one who assigns tasks for all living beings. He selects the worthy, assesses the talented , and treats them according to the law. Having elevated and obtained the service of these men, he sits back and watches over his people, and his wealth is more than can be absorbed.

【原文】为人君者，修官上之道，而不言其中；为人臣者，比官中之事，而不言其外。君道不明，则受令者疑；权度不一，则修义者惑。《君臣上》

【汉解】做人君的，要讲求统属众官的方法，而不要干预众官职责以内的事务；做人臣的，要处理职责以内的事，而不要干预到职责以外去。君道不明，奉令干事的人就发生疑虑；权限不划一，奉公守法的人就感到迷惑。

【英译】The true prince cultivates a way of remaining above the various offices and not discussing their internal affairs. True ministers coordinate the internal affairs of the various offices but do not discuss matters lying outside them. If the way of the prince is not clear, those who receive his orders will be in doubt. If political power and procedure are not unified, those who practice righteousness will be led away.  

【汉解】 政令重于宝物，政权先于至亲，法度重于人民，威权重于爵禄。所以，不可为重宝而看轻政令，不可为至亲而把国家政权放在后面，不能为爱民而歪曲法律，不能为爵禄而分让权威。所以说：权势是不能给予他人的。

【英译】Orders are more precious than jewels. The altars to Land and Grain take precedence over family relations. The laws are more important than the people. Prestige and power are more to be valued than ranks and salaries. Thus, do not disregard orders because of precious jewels. Do not consider your altars to Land and Grain secondary because of family relations. Do not twist laws and statutes because of love for the people. Do not share your prestige and power because of ranks and salaries. Therefore it is said:”Your position of authority is not something to be granted to others. 

【原文】上度之天祥，下度之地宜，中度之人顺，….审时以举事，以事动民，以民动国，以国动天下。故民必知权然后举错得。故曰：权不可不度也。《五辅》

【汉解】上考度天时，下考度地利，中考度人和。所以说：要审度时机来举办大事，用举事发动人民，用人民发动国力，用一国发动天下。所以，人民必须懂得权衡轻重，然后才举措得当。因此说：权衡轻重这一点，不可不善加考度。

【英译】Above there is the auspiciousness of Heaven, below the suitable of Earth, and in the middle the submissiveness of man…..Pay attention to the seasons of Heaven to initiate undertakings. Use undertakings to move the people, the people to move the state, and the state to move the realm. Now, once the people are certain to know the meaning of political power, what you initiate will be accomplished. Therefore, it is said:” Political power must be based on these considerations.”

,【原文】得人之道，莫如利之。利之之道，莫如教之以政，故善为政者，田畴垦而国邑实，朝廷闲而官府治，公法行而私曲止，仓廪实而囹圄空，贤人进而奸民退，《五辅》

【汉解】得人的方法，莫如给人以利益；而给人以利益的方法，莫如用实际政绩来证明。所以，善于为政的，总是田地开垦而城邑殷实，朝廷安闲而官府清治，公法通行而邪道废止，仓库充实而监狱空虚，贤人得用而奸臣罢退。

【英译】The ways of winning the hearts of men, nothing is as good as benefiting them. Among the ways of benefiting them, nothing is as good as teaching them. Therefore, the sovereign who is skilled in conducting his government has well-developed fields and his capital city and towns are well populated. His court is calm and his offices well run. Public laws are carried out while individual crookedness is prevented. The granaries are full and the jails empty. Worthy men come forward while wicked people retreat.

【原文】不务天时，则财不生；不务地利，则仓廪不盈；野芜旷，则民乃菅，上无量，则民乃妄。文巧不禁，则民乃淫，不璋两原，则刑乃繁。《牧民》

【汉解】不注意天时，财富就不能增长；不注意地利，粮食就不会充足。田野荒芜废弃，人民也将由此而惰怠；君主挥霍无度，则人民胡作妄为；不注意禁止奢侈，则人民放纵淫荡；不堵塞这两个根源；犯罪者就会大量增多。

【英译】 If you do not pay heed to the seasons of Heaven, wealth will not be produced. If you do not pay heed to the fruits of Earth, the granaries will not be full. If the wastelands are left wild and uncleared, The  people will run about unrestrained. If those on high lack proper restraint, The people will behave recklessly. If the luxury and artfulness are not prohibited, The people will become licentious. If you do not keep the source of these two evils in check, Punishments will proliferate.

 

              取民有度 国虽小必安

【原文】地之生财有时，民之用力有倦…..。故取于民有度，用之有止，国虽小必安；取于民无度，用之不止，国虽大必危。 《权修》

【汉解】 土地生产财富，受时令的限制；人民花费劳力，有疲倦的时候；…..因此，对人民征收有度，耗费又有节制的，国家虽小也一定安宁；对人民征收无度，耗费没有节制的，国家虽大也一定危亡。
【英译】The land has seasonal limitations in the production of wealth; the people have a point of exhaustion when using their strength. …..Therefore, if there is proper measure in taking from the people and limits are placed on their employ-ment, even a small state is certain to be safe. But if proper measure is not exercised in taking from the people, and no limits are placed on their employment, even a large state is certain to be in danger.