Honor and Disgrace

Arrogance and frivolity are calamities for a person. (“” is the same as “,” meaning disrespect. “” is written as “䄃” in some editions.) Respect and frugality can ward off weapons and the five punishments. (“” should be written as “,” meaning to exclude. The character “” appears in the Shuowen Jiezi with the meaning of poverty, which differs from its usage here. “” is pronounced fang zheng fan.) Even the sharpness of spears and halberds is not as powerful as respect and frugality. (This means it is more effective at penetrating the human heart.) Therefore, speaking kind words to others is warmer than cloth and silk; speaking hurtful words is deeper than the stab of a spear or halberd. Thus, on the vastest earth, if one cannot walk, it is not because the earth is unstable, but because there is no place to set even a sideways foot—this is entirely due to the calamity brought by words. (“” describes a vast and expansive appearance. “” means to stand with feet sideways. “” means all. The reason that on the vast earth one cannot find room to set a sideways foot is that words have harmed oneself.) On a main road, one knows to yield; on a narrow path, one knows to walk behind. Even if one wishes to be careless, it is as if something controls them and prevents it. (“” means near. In walking, the front is far and the back is near, so “” also means “behind.” This means that when walking on a road, if it is wide enough for two, one yields; if it is a narrow path for one, one walks behind. If one’s mind is like this, even if they want to be disrespectful and careless, it is as if something restrains them from doing so. The Book of Rites: Conduct of the Scholar says: “On the road, do not contend for the advantage of level and easy ground.”)

Those who die for momentary pleasure do so because of anger; (Indulging one’s own pleasure and dying is due to anger.) Those who appear to see clearly yet suffer harm do so because of jealousy; (Extreme clarity yet suffering harm is due to having a jealous and harmful heart.) Those who are widely learned yet fall into difficulty do so because of slander; (Eloquent and broad knowledge yet falling into distress is due to liking to slander others.) Those who seek purity yet become more turbid do so because of the fault of speech; (Wanting to pursue purity yet becoming more turbid is due to the error of speech, meaning words do not match reality. Some say: Cultivating purity naturally makes one pure, but if one only talks about it, it becomes more turbid. “” is read as “.”) Those who want to fatten themselves yet become thinner do so because of improper associations; (If the people one associates with are not righteous, misfortune will surely follow, and even eating rich food will make one thinner. Hence the previous text says: “Though toiling, one’s appearance does not wither, because one delights in association.”) Those who are eloquent yet not praised by others do so because of a contentious nature; (“” means not being praised or approved by others. Some read it as “.”) Those who are upright and independent yet are not understood do so because of a desire to surpass others; (“” means oneself being upright while others are crooked. “” refers to the desire to surpass others.) Those who are incorruptible yet not respected by others do so because of excessive harshness; (“” means to injure. Being too strict with oneself, not conforming to the mean, hence not respected.) Those who are brave yet not feared by others do so because of greed; (Greedy for gain makes one humble oneself to please others, so though brave, one is not feared.) Those who are trustworthy yet not honored by others do so because of a fondness for arbitrary decisions; (“” is the same as “.” Arbitrary decisions mean not weighing right and wrong, liking to repeatedly fulfill promises like Duke Bai.) These are all acts of petty people, and the noble person does not do them.

Those who fight are people who forget themselves, who forget their kin, and who forget their ruler. Venting momentary anger yet losing their body for life, yet still doing it—this is forgetting oneself. Their family is immediately destroyed, and relatives cannot escape punishment and execution, yet still doing it—this is forgetting kin. (At the time, laws prohibiting assault and killing would implicate relatives. The Shizi says: “It is not the ruler’s use of troops, but because people harm and fight each other, they use relatives as sacrifices without any regard.”) What the ruler abhors, what punishments strictly forbid, yet still doing it—this is forgetting the ruler. Worried to the point of forgetting oneself, (Suffering trouble and punishment without preserving oneself—this is worrying to the point of forgetting oneself. Some say: It should be “,” mistakenly written as “,” and then further mistakenly written as “.”) inwardly forgetting kin, and above forgetting the ruler—this is what punishment does not pardon and what sage kings do not support. A nursing sow dares to touch a tiger; a nursing bitch does not stray far—this is because they do not forget their young. Yet a person is worried to the point of forgetting oneself, inwardly forgetting kin, and above forgetting the ruler—then such a person is inferior even to pigs and dogs. Whenever people fight, they surely consider themselves right and others wrong. If oneself is indeed right and others are indeed wrong, then oneself is a noble person and others are petty people, using a noble person to harm a petty person. Worried to the point of forgetting oneself, inwardly forgetting kin, and above forgetting the ruler—is this not an extreme error! Such a person is what people call “using a spear from Hufu to stab cow dung.” (At the time, people had this old saying, using a precious object for a base purpose. Hufu is a place name. In the Records of the Grand Historian, “Wu Bei said the King of Wu was defeated at Hufu,” with Xu Guang’s commentary saying: “In the area between Liang and Dang counties, it probably produced famous spears.” The exact details are unknown. The Guanzi says “Chiyou made the spears of Yonghu and the spears of Hufu”—is this similar? “” means to stab, pronounced zhi yu fan. Hence a fine sword is called “Shulou,” also taking its sharpness. Some read “” as “.”) Is it to show wisdom? Then there is nothing more foolish than this. Is it to gain profit? Then there is nothing more harmful than this. Is it to seek glory? Then there is nothing more disgraceful than this. Is it to seek safety? Then there is nothing more dangerous than this. Why do people fight? I want to attribute it to the disease of madness and delusion, but that is not acceptable, because sage kings still execute them. (“” means to entrust, pronounced zhi yu fan.) I want to attribute it to being birds, rats, or beasts, but that is not acceptable, because their form is human, and their likes and dislikes are mostly the same as people’s. (Look at their form—it is human, and their likes and dislikes are mostly the same as those of worthy people; only their fondness for fighting differs.) Why do people fight? I deeply detest this behavior! (Its calamity is so great—why do they still fight?)

There is the courage of pigs and dogs, there is the courage of merchants and thieves (pigs and dogs are courageous in seeking food; merchants and thieves are courageous in seeking profit. “” is pronounced gu.), there is the courage of petty men, and there is the courage of scholar-officials (petty men are courageous in violence; scholar-officials are courageous in righteousness and justice. This means that people have these several different kinds of courage.): contending for food and drink, lacking a sense of shame and honor, not knowing right from wrong, not avoiding death or injury, not fearing the strong and aggressive among the multitude, greedily seeing only the profit of food and drink—this is the courage of pigs and dogs. (“” is read as “”. “” describes a greedy and desirous appearance. The Dialects says: “ means love; between Song and Lu it is called .”) In seeking affairs and profit (“” refers to seeking affairs and profit. “” is pronounced yu wei fan.), contending for goods and wealth, lacking modesty and yielding, decisive and brave yet agitated, fierce and greedy yet perverse, greedily seeing only profit—this is the courage of merchants and thieves. (“” means movement. “” means perverse. The Gongyang Commentary on the Spring and Autumn Annals says: “At the Kuiqiu meeting, Duke Huan and was arrogant,” and He Xiu’s commentary says: “It is a manner of arrogance.”) Treating death lightly and being violent—this is the courage of petty men. Where righteousness and justice reside, not yielding to power and influence, not considering personal gain, giving him the entire state cannot change his view, valuing life yet upholding righteousness and not yielding—this is the courage of scholar-officials. (Although he greatly cherishes his own life, he upholds integrity and righteousness, not yielding or seeking life through compromise. The Book of Rites: Conduct of the Scholar says: “He cherishes his life to await the right time.”)

The fish called tiaofu is a fish that likes to float on the water surface to bask in the sun (“𫚏” is the name of a fish. “” means this fish likes to float on the water surface to approach sunlight. In current dictionaries there is no character “𫚏”; it probably should be “”. The Explaining Graphs and Analyzing Characters says it is the character for “”; probably the tiao fish is also called tiaoba. Zhuangzi and Huizi were strolling on the bridge over the Hao River when the tiao fish came out swimming; this is also the meaning of floating toward the sun. Some say: Fuyang is the name of a county in Bohai Commandery. “” is pronounced chou. “” is pronounced bu mo fan.), but when stranded on the sandy shore, only then do they long for water—it is too late. (“” is the same as “”. Yang Xiong’s Dialects says: “ means to go; it is a common term in Qi and Zhao.” “” means leaving the water and arriving on the sandy shore. The Zhuangzi has a chapter called “Qie Qie,” which also takes the meaning of “to go.”) When encountering calamity, only then do they think of caution—it is of no benefit. (People are also like fish.) Those who know themselves do not blame others; those who understand the Mandate of Heaven do not blame Heaven. Those who blame others will be trapped in difficulty (those who do not cultivate themselves will be trapped in distress with no way out.), and those who blame Heaven lack resolve. (A man of resolve only cultivates himself; favorable or unfavorable circumstances are all attributed to the Mandate of Heaven, so he does not blame Heaven.) When one has faults oneself, yet turns around to blame others—is this not too perverse! (“” means error. “” means to demand from others.)

The great boundaries of honor and disgrace, the usual conditions of safety and danger, benefit and harm are these: those who put righteousness first and profit last will attain honor; those who put profit first and righteousness last will suffer disgrace. Those who attain honor are often successful; those who suffer disgrace are often distressed. Those who are successful often control others; those who are distressed are often controlled by others—this is the great boundary of honor and disgrace. (Although it may not be entirely so in every case, the great boundary is generally like this.) Those who are simple and honest are often safe and benefit; those who are indulgent and violent are often in danger and harmed. Those who are safe and benefit are often happy and at ease; those who are in danger and harmed are often sorrowful and fearful. Those who are happy and at ease often live long; those who are sorrowful and fearful often die young—this is the usual condition of safety and danger, benefit and harm. (Also generally like this.) Heaven gives birth to the multitude of people, and each has his own way of obtaining what he needs. (This means Heaven gives birth to the multitude of people; rulers and subjects, superiors and inferiors, each occupation has its own way of obtaining what is needed; if it does not conform to this way, one will ruin oneself.)

When thought and will are supremely good, when virtue and conduct are supremely generous, when wisdom and planning are supremely clear—these are the means by which the Son of Heaven obtains the world. ( means extreme. This means that being like this is the path by which the Son of Heaven obtains the world.) When government decrees conform to standards, when actions and measures accord with timeliness, when hearing and deciding are fair and correct (actions and measures according with timeliness means undertaking labor and service without encroaching on the farming season.), obeying the Mandate of the Son of Heaven above, and protecting the common people below—these are the means by which the feudal lords obtain their states. When thought and conduct are good, when managing offices yields results, obeying the ruler above, and protecting one’s own position below—these are the means by which the great officers obtain their fiefs and lands. When following the laws, standards of measure ( refers to rulers and yards. refers to pecks and bushels.), penal codes (penal codes, the Zuo Commentary says: “The former kings judged according to circumstances and did not set down penal codes in advance.”), maps and registers ( refers to drawings of the shape of the land; refers to documents recording the number of households.), not knowing their meaning, yet cautiously adhering to their provisions, careful not to add or subtract (just as the institutions originally were.), handed down from father to son, in order to maintain the position of the dukes and kings (passed down through generations, these regulations are used to maintain the position of the dukes and kings. This means the dukes and kings rely on them to govern the state.), thus although the three dynasties of Xia, Shang, and Zhou perished, their governing regulations still exist—these are the means by which the various officials obtain their salaries and positions. When filial piety to parents, respect for elder brothers, honesty, carefulness, diligence, and effort are used to diligently pursue one’s work without daring to be lazy or arrogant—these are the means by which the common people obtain warm clothing and sufficient food, long life and longevity, and avoid punishment and execution. (“” is the same as “”. “” means self-restraint. “” means to work swiftly and vigorously. “” means generous. “” means to be close. This means they do not dare to be lazy or slack.) Embellishing heretical theories, beautifying wicked words, doing strange and extraordinary things, acting deceitfully, violently, and without courtesy, indulgent, fierce, arrogant, and cruel—using these means to survive by chance and act inconsistently in a chaotic age—these are the means by which evil people obtain danger, disgrace, and the penalty of death. Their deliberations are not deep, their choices are not careful, and their decisions on taking and rejecting are crude and careless—this is the reason for their danger. (The reason petty people become dangerous and ruined is due to the error in their planning and deliberation. “” means bad, referring to something not firm.)

In terms of natural disposition, inborn nature, wisdom, and ability, the gentleman and the petty man are the same. Their fondness for honor and aversion to disgrace, their fondness for benefit and aversion to harm—these are the same for both the gentleman and the petty man. As for the means by which they seek these things, they differ. The petty man, in his eagerness, does absurd things yet hopes others will believe him; he does deceitful things yet hopes others will be close to him; he acts like a beast yet hopes others will treat him well. What he considers is difficult for others to understand; what he does is difficult to make stable; what he holds to is difficult to establish. (What he considers is difficult for others to understand means others find it hard to see through his treachery. What he does is difficult to make stable means it is easily overturned. What he holds to is difficult to establish means it is hard to support it.) Even if he succeeds, he will certainly not obtain what he likes, and he will inevitably encounter what he detests. (Even if his treachery succeeds, there will surely be disaster, not blessing.) Thus the gentleman: he is trustworthy, and also hopes others will believe him; he is loyal, and also hopes others will be close to him; he cultivates his conduct and orders his affairs, and also hopes others will treat him well. What he considers is easy for others to understand; what he does is easy to make stable; what he holds to is easy to establish. When he succeeds, he will certainly obtain what he likes, and will certainly not encounter what he detests. Therefore, when in difficulty, he is not hidden; when successful, he is greatly renowned; after his death, his fame becomes even more illustrious. (Not hidden means others cannot conceal him.) The petty man, without exception, stretches his neck and stands on tiptoe, admiring and saying: "His wisdom, his thoughts, his natural disposition, his inborn nature—he is inherently more worthy than ordinary people." (Yuan is like the meaning of admiring. Worthy means worthiness surpassing others.) They do not know that these are not at all different from themselves; it is simply that the gentleman's placement is appropriate, while the petty man's placement is faulty. (Placement means what one pays attention to and what one sets in practice; it is also the same as "disposition.") Thus, if one carefully examines the wisdom and ability of the petty man, they are sufficient to know that he has more than enough to do what the gentleman does. For example, the people of Yue are content with Yue, the people of Chu are content with Chu, and the gentleman is content with what is refined and correct. (Ya means correct. Upright and virtuous people are called ya. The Book of Odes says: "Fluttering are those yasi birds, flying back, chirping." Yasi are the ya birds.) This is not because of wisdom, ability, or inborn nature being thus; it is because of the limits imposed by their placement and customs. (Customs mean the habits of the locale. Jie means restriction.)

Benevolence, righteousness, virtuous conduct—these are often the path of safety, yet they are not necessarily without danger. Filth, negligence, arrogance, and lack of propriety—these are often the path of danger, yet they are not necessarily without safety. (Man should be read as man, and man also means filth. Water covering things is called man. The Zhuangzi says: "Beiren Wuze said: 'Shun wanted to stain and defile me with his disgraceful actions.'" Man is pronounced mo ban fan. The Zhuangzi also says "chan man wei le," and Cui says: "It means indulgence and excess." Li says: "It means dissipation and abandon." Another explanation: man means deceit.) Therefore, the gentleman follows the constant way, while the petty man follows the strange way. (Dao means way. Guai refers to extraordinary things, which the petty man compares to himself.) Generally, people all have some things in common: when hungry, they want to eat; when cold, they want warmth; when tired, they want rest; they love benefit and hate harm—this is what is inherent in people from birth, it is so without relying on anything else, and it is the same for both Yu and Jie. The eye can distinguish black and white, beauty and ugliness; the ear can distinguish the clarity and impurity of sounds; the mouth can distinguish sour, salty, sweet, and bitter; the nose can distinguish fragrance and stench; the body and skin can distinguish cold, heat, pain, and itching. (Fuli means the texture of the skin and flesh. Yang is the same as yang meaning itch.) This, too, is what is inherent in people from birth, it is so without relying on anything else, and it is the same for both Yu and Jie. One can become Yao or Yu, one can become Jie or Zhi, one can become a craftsman, one can become a farmer or merchant—this all depends on the accumulation of placement and custom. (It depends on the accumulated habits.) This, too, is what is inherent in people from birth, it is so without relying on anything else, and it is the same for both Yu and Jie.

Those who become like Yao and Yu are constantly safe and honored; those who become like Jie and Robber Zhi are constantly in danger and disgrace. Those who become like Yao and Yu are constantly happy and at ease; those who become artisans, farmers, and merchants are constantly troubled and toiling. Yet people strive to become the latter and seldom strive to become the former. Why is this? The answer is: vulgarity. (This means that people do not become Yao and Shun but rather Jie and Robber Zhi because their nature is vulgar.) Yao and Yu were not born with these qualities; they arose from distress and anxiety, were perfected through cultivation and action, and only after exhausting all principles of things did they become complete. (“Changes and obstacles” refer to troubles and accidents. This means that Yao and Yu arose from distress, were perfected through cultivation, and only after exhausting the principles of things could they complete them. Mencius said: “When Heaven is about to assign a great task to a person, it must first embitter his mind and will, labor his sinews and bones, starve his body and skin, empty his person, and confound his actions, thereby stirring his mind, hardening his nature, and supplementing his inadequacies.” “Wisdom arises from distress and anxiety, and perishes from ease and pleasure.” “Wei” is pronounced yu wei fan.) People are by nature petty persons. Without teachers and without standards, they see only profit. People are by nature petty persons, and if they also encounter a chaotic age and become stained by chaotic customs, then they become petty on top of petty, adding chaos to chaos. If the noble man does not obtain authority to govern them, he cannot open their minds and bring in the good way. (Open the minds of petty persons and bring in the good way.) Now, as for the mouth and belly of such a person, how do they know ritual and righteousness? How do they know yielding and deference? How do they know shame and the principles of parts and accumulation? (This means that the mouth and belly know nothing. “Corner” refers to one part, that is, its portion. “Accumulation” refers to piling up.) They only ceaselessly chew and urgently seek to be full. (“” describes the appearance of chewing, pronounced ru yan fan. “” means to chew, pronounced cai xiao fan. “” describes the appearance of moving toward food, pronounced xu liang fan.) If a person has no teacher and no standards, then his mind is exactly like his mouth and belly. (If a person does not learn, then his mind is just like the desires of his mouth and belly.) Suppose someone has never in his life seen the meat of cattle, sheep, pigs, or dogs, nor rice or fine millet, but has only seen bean leaves and coarse husks. Then he would consider these coarse foods to be the most abundant. Suddenly someone brings clean and fine meat of cattle, sheep, pigs, and dogs, along with rice and fine millet, and he would stare in astonishment and say: “What strange things are these?” (“” describes a clean appearance. Cattle and sheep are called “,” pigs and dogs are called “.” “” means to raise in a pen, feeding with grain. “” describes the appearance of staring in surprise, same as “.” The Book of Rites says “Thus birds do not,” pronounced xu yu fan.) He sniffs them, and his nose is satisfied. (“” is pronounced xu you fan. “” should be “,” meaning satisfied, pronounced ku lian fan, or xia tian fan.) He tastes them, and his mouth finds them sweet. After eating them, his body feels comfortable, and then there is none who would not discard those coarse foods and take these fine ones. Now, does one use the Way of the former kings and the unifying principles of benevolence and righteousness to make people dwell together in mutual support, mutually nourish each other, mutually shelter and adorn each other, and mutually secure and stabilize each other? Or does one use the Way of Jie and Robber Zhi? The difference between these two—how could it be merely the difference between the meat of cattle, sheep, pigs, and dogs, rice and fine millet, on the one hand, and coarse husks, on the other? (This means that comparing the Way of the former kings with the Way of Jie and Robber Zhi—how could it be merely the difference between coarse husks and the meat of cattle, sheep, pigs, and dogs! “” is read as “,” the same below.) Yet people strive to do the latter and seldom strive to do the former. Why is this? The answer is: vulgarity. Vulgarity is a common calamity for all under Heaven. (All people share this calamity.) It is a great disaster and great harm for people. Therefore it is said: The benevolent person delights in instructing and demonstrating to others. He instructs them, demonstrates to them, pacifies them, urges them, guides them, and repeats it to them. (“” means to follow. “” means swift, pronounced huo yuan fan. “” is like saying slow them down and speed them up. “𫓪” is the same as “,” meaning to follow. “” means to soothe and follow. “” means to repeat and emphasize.) Then the blocked will soon become clear, the vulgar will soon become dignified and majestic, and the foolish will soon become wise. (“” is the same as “𪭾,” meaning fierce. The Dialects says: “In the region of Jin and Wei, ‘fierce’ is called ‘𪭾.’” That the vulgar will soon become dignified and majestic means that the vulgar will soon become solemn and dignified, possessing majesty. The Book of Odes says “,” and Zheng Xuan says: “ means broad and large.” Pronounced xia ban fan.) If this is not done, then what benefit would there be from Tang of Shang and King Wu of Zhou being in the position of rulers? What harm would there be from Jie of Xia and Zhou of Shang being in the position of rulers? (If the way of instruction and demonstration is not practiced, then what benefit does Tang and Wu bring to the world? What harm do Jie and Zhou bring to the people? The reason for honoring Tang and Wu and despising Jie and Zhou lies solely in whether this Way is practiced.) When Tang of Shang and King Wu of Zhou exist, the world follows them and becomes ordered; when Jie of Xia and Zhou of Shang exist, the world follows them and becomes chaotic. Is this not proof that human nature can originally be either this way or that way?

The nature of man is such that in eating he desires meat, in clothing he desires embroidered silk, in traveling he desires carriages and horses, and he also desires surplus wealth and accumulated riches—these are all things that people value. Yet, year after month, they are never satisfied—this is human nature. ("Never satisfied" may be an error for "not satisfied," with an extra "not." Some say: "not satisfied" means not attaining.) Now, in their daily lives, people first learn to raise chickens, dogs, and pigs, then also cattle and sheep, yet when they eat they dare not have wine and meat; they have surplus coins, granaries, and cellars, yet when they dress they dare not wear silk; the frugal have stores in chests and baskets, yet when they travel they dare not use carriages and horses. Why is this? Is it because they do not desire these things? Is it not because they consider the long term and look to the future, worrying that they cannot sustain their provisions? Therefore, they economize expenses, control desires, and accumulate and store up to sustain their supply. For themselves, is this not good, considering the long term and looking to the future? ( is also read as .) Now, those who live carelessly and are shallow in insight do not understand even this. They waste grain extravagantly, without regard for the future, and soon fall into poverty. This is why they cannot avoid cold and hunger, and with gourd and bag become skeletons in the ditches. (Those who beg for food and die emaciated in the ditches. This means they do not understand long-term livelihood, so they end up this way.) How much more so with the great Way of the former kings, the principles of benevolence and righteousness, and the institutions of the Odes, Documents, Rites, and Music! (If they cannot even understand livelihood, how can they understand such far-reaching principles? means institutions, read as .) These were originally designed to deeply plan for all under Heaven, to consider the long term and look to the future for all the people of the world, and to secure ten thousand generations. Their transmission is very enduring, their benefits are very abundant, their achievements are very great and far-reaching. (㳅 is the ancient character for . means abundance. This means that the Way of the former kings for the people has very abundant benefits. is the same as . This means the greatness of their achievements is extremely far-reaching.) Only a gentleman who is extremely diligent in self-cultivation and action can understand them. ( means "very." A gentleman who is extremely diligent in cultivation and action.) Therefore it is said: "A short rope cannot draw water from a deep well; one whose knowledge is not near cannot be spoken to about the words of the sage." ( means a well-rope. means near. This means one whose knowledge is not near to learning.) The institutions of the Odes, Documents, Rites, and Music are not originally what ordinary people can understand. Therefore it is said: "If you grasp one of them, you can then grasp the second;" (Having already known one, be sure to know the second.) "Having it, you can endure;" (Do not stop halfway.) "Extending it, you can penetrate;" (Knowing the breadth of rites and music, one can penetrate all matters.) "Reflecting on it, you can be at peace;" (Reflecting on rites and music, there is no danger or fear.) "Turning back to follow it and examine it, you will delight in it even more." ( is the same as , meaning to follow. After already knowing rites and music, turning back to follow and examine them, one can delight in them without weariness. is pronounced like .) "Using it to regulate one's nature, it brings benefit;" ( means benefit. The Record of Rites says: "The sage uses this to regulate the seven emotions and cultivate the ten duties—what else can be used to govern if rites are set aside?") "Using it to seek fame, it brings honor;" "Using it to unite the group, it brings harmony;" "Using it to dwell alone, it brings self-sufficiency." (One who knows the Odes, Documents, Rites, and Music, when in a group, can live in harmony, and when alone, can be self-sufficient.) "The joy of it is probably like this!" (There is no greater joy than this.) As for being honored to the point of becoming the Son of Heaven, and being wealthy to the point of possessing all under Heaven—these are what all people inwardly desire. Yet if one follows human desires, circumstances cannot accommodate them, and resources cannot satisfy them. Therefore, the former kings established rites and righteousness to distinguish them. (Using rites and righteousness to distinguish the ranks of high and low.) They created distinctions of noble and base, differences of old and young, and divisions of wisdom, stupidity, talent, and ability, so that all people undertook their tasks and each received what was suitable. Then they made the amount of emoluments, whether thick or thin, correspond to their actual condition. ( means "actual." This means making their emoluments substantial and matching their ability. is read as .) This is the principle of living together in harmony and unity. Therefore, when a benevolent person is in a superior position, farmers exert themselves in tilling the fields, merchants are astute in managing goods, various artisans use their skills to make implements, ( means to be thorough in one's work. means to clearly understand profit and loss. The Explaining Graphs and Analyzing Characters says: "What has a container is called an implement; what has no container is also called an implement.") and from the scholar-officials up to the dukes and marquises, none fail to rely on their benevolence, wisdom, talent, and ability to fulfill their offices. This is called the highest fairness. (Each fits his own station; though noble and base differ, it is called the highest fairness.) Thus, some take all under Heaven as their emolument yet do not consider it too much; (This means that as the Son of Heaven, one takes all under Heaven as emolument.) others serve as gatekeepers, greeters of travelers, guards at passes, or night watchmen yet do not consider it too little. ( means those in charge of city gates. is read as . means those who greet travelers. means guards at passes. means striking a wooden clapper to warn at night. They all know their own station, so though lowly, they do not consider it too little.) Therefore it is said: "Through unevenness comes order; through crookedness comes straightness; through difference comes unity." This is human relationships. (Who knows this saying? It is cited to illustrate that though noble and base differ, one does not value uniformity, yet ultimately it leads to good governance. means forcibly cutting to make them even, like the "all at once" in the Han Documents. , though crooked and not straight, ultimately returns to straightness. means different paths lead to the same end. Such is human ethics.) The Odes say: "He received the small models and the great models, shielding and enriching the states below." This speaks of this principle. (The Odes are from the Shang Song "Chang Fa" chapter. means to hold. means great. is read as , meaning thick. The current Odes have "." This means that Tang of Shang held the small and great jade tokens and greatly enriched the states below. This means that those below all relied on his virtue.)