The Teachings of the Ru

The achievements of the Great Ru: After King Wu of Zhou passed away, King Cheng of Zhou was still young, and the Duke of Zhou set aside King Cheng to succeed King Wu and rule over the realm, because he detested the people of the world turning against the Zhou dynasty. (Ping means to shield. Ji means to succeed. Shu means to continue. Shu is pronounced as "zhi yu fan.") He ascended to the position of the Son of Heaven, (Ji refers to the maps and household registers of the realm.) adjudicated the affairs of the realm, and was at ease as if he had originally possessed this position, yet the people of the world did not call him greedy; (Yan ran means like being at ease. Gu you zhi means it was as if he was originally meant to have this position.) He executed Guan Shu, turned the state of Yin into ruins, yet the people of the world did not call him cruel; (Xu is read as "xu." Li means cruelty. Xu Yin guo means executing Wu Geng, relocating the stubborn people of Yin to Luo Yi, and turning Zhaoge into ruins.) He comprehensively governed the realm and enfeoffed seventy-one vassal states, of which the Ji-surnamed vassals uniquely occupied fifty-three, yet the people of the world did not call him partial. (In the Zuo Zhuan, Cheng Zhuan said to Wei Xianzi: "Formerly, when King Wu of Zhou conquered the Shang and possessed the realm, his brothers who were enfeoffed as states numbered fifteen, and the Ji-surnamed who were enfeoffed as states numbered forty; these were all those promoted from among close kin." This roughly matches the numbers here; saying forty is probably a round number. He also said: "Formerly, the Duke of Zhou grieved that Guan Shu and Cai Shu could not be harmonious, so he enfeoffed close kin to act as a screen for the Zhou house. Guan, Cai, Cheng, Huo, Lu, Wei, Mao, Dan, Gao, Yong, Cao, Teng, Bi, Yuan, Feng, and Xun were the sons of King Wen. Yu, Jin, Ying, and Han were the sons of King Wu. Fan, Jiang, Xing, Mao, Zuo, and Ji were the descendants of the Duke of Zhou." For the remaining state names, those with shallow learning find it difficult to fully verify in detail.) He instructed and guided King Cheng of Zhou, causing him to understand righteousness and be able to carry on the achievements of King Wen and King Wu. (Kai dao means to open and guide. Yan means to follow.) The Duke of Zhou returned to the Zhou region, (The state within the royal domain enfeoffed to the Duke of Zhou was also named Zhou. In the Spring and Autumn Annals, Zhou Gong Hei Jian was probably his descendant. It means the Duke of Zhou returned to his own fief.) and restored the position of the Son of Heaven to King Cheng of Zhou, yet the people of the world did not cease serving the Zhou dynasty; nonetheless, the Duke of Zhou faced north and paid homage to King Cheng. (After the realm was firmly settled, he faced north as a subject, showing that his regency was not for himself.) The position of the Son of Heaven cannot be temporarily occupied, (It cannot be briefly held.) nor can it be acted upon through proxy. (The reason the Duke of Zhou temporarily acted as proxy for the position of the Son of Heaven was probably an expedient measure to stabilize the Zhou house.) If one has ability, the people of the world will submit to him; if one lacks ability, the people of the world will leave him. Therefore, the Duke of Zhou set aside King Cheng to succeed King Wu and rule over the realm, because he detested the people of the world turning against the Zhou dynasty. When King Cheng of Zhou held his capping ceremony and had reached adulthood, the Duke of Zhou returned the Zhou region and the position of the Son of Heaven, demonstrating the great principle of not overshadowing the lord. The Duke of Zhou no longer possessed the realm; previously he possessed the realm, now he did not, and this was not abdication; (Xiang is read as "xiang," and the same below. Shan and chan are synonymous. It means this was not abdicating to King Cheng of Zhou.) King Cheng of Zhou previously did not possess the realm, now he possessed it, and this was not usurpation: This was the circumstance of the order of expedient change. (Jie means period. The order of expedient change was like this.) Therefore, using a branch son to replace the direct heir is not overstepping one's station, (Zhi means branch son. The Duke of Zhou was the younger brother of King Wu of Zhou, hence called a branch son.) using a younger brother to execute an elder brother is not cruelty, (This refers to executing Guan Shu. Guan Shu was the elder brother of the Duke of Zhou.) and exchanging positions between lord and minister is not contrary to propriety. (The circumstances left no choice but this, so exchanging positions was not contrary to propriety.) By leveraging the harmonious situation of the realm, completing the achievements of King Wen and King Wu, and clarifying the great principles of the direct heir and the branch son, this can be called transformation, and the realm was as tranquil as a single body. (Yan ran means a compliant appearance, pronounced as "yi she fan.") No one who is not a sage can accomplish this; this is called the achievement of the Great Ru.

King Zhao of Qin asked Master Sun Qing: “The Ru are of no benefit to another state.” (Emperor Xuan of Han was named Xun; when Liu Xiang compiled the records, he referred to Xun Qing as Sun Qing.) Master Sun Qing replied: “The Ru emulate the former kings, honor ritual and righteousness, and cause ministers to act with caution while giving utmost reverence to their ruler. (By ‘acting with caution as ministers,’ it means they dare not do wrong. ‘Zhi’ means ‘utmost.’) When the ruler employs them, they hold authority at court and all matters are properly ordered; (This means that when the Ru wield authority at court, everything is appropriate.) If they are not employed, they withdraw among the common people, enter the ranks of the populace, act with reverence, and surely become obedient subjects. (They are certain not to act arrogantly or cause rebellion.) Even if they are impoverished, cold, and starving, they will never rely on wicked paths to greedily seek gain; though they have not even a foothold of land, they understand the great principles of governing the state; and even if they cry out and no one responds, they still comprehend the guidelines for measuring all things and nurturing the people. (‘Wuhu’ is an exclamatory sigh. ‘Cai’ has the same meaning as ‘zai.’ Though they sigh that no one understands them and there is no one to respond, they do not slacken, grow weary, or give up, and they always comprehend the guidelines for measuring all things and nurturing the people.) When their authority is above others, they are fit to be kings or dukes; (‘Above others’ means being the ruler.) When they are below others, they become great ministers of the state and treasures of the ruler. Even if they dwell in a humble lane or a leaky house in a remote alley, no one fails to respect them, for the Way and righteousness truly reside within them. (‘Qiong yan’ means a remote and impoverished place. ‘Yan’ is a village gate. ‘Lou shi’ means a house leaking rain.) When Zhongni was about to serve as Minister of Crime, (The Minister of Crime of Lu.) Shenyou Shi dared not water his sheep in the morning to fill them, Gongshen Shi divorced his wife, and Shenkui Shi fled across the border, (All were people of Lu.) and those in Lu who sold oxen and horses dared not set inflated prices, but invariably rectified themselves beforehand in dealing with affairs. (‘Yu jia’ means setting high prices. Those selling oxen and horses dared not raise prices—this means that Zhongni first rectified himself in dealing with affairs, thus enabling people to follow his transformation so obediently. ‘Jia’ is read as ‘price.’) When he dwelled in Quedang, the youths of Quedang did not divide their hunting spoils equally; those with parents took a larger share, (‘Ju’ means Confucius dwelling in leisure. The youths of Quedang did not divide spoils evenly regardless of circumstances; among the equal division, those with parents took more.) This was because he transformed them through filial piety and brotherly respect. (Because Confucius transformed them through filial piety and brotherly respect.) When the Ru are at court, they make governance excellent; when they are among the people, they make customs pure. Such is the Ru as ministers.” King Zhao of Qin said: “Since this is so, what of them as rulers?” Master Sun Qing replied: “When they serve as rulers, their influence is vast: their will is settled within their hearts, ritual is ordered at court, laws, regulations, standards, and measures are rectified among the hundred officials, and loyalty, trustworthiness, love, and benefit are manifested among the people; (‘Guan’ means the hundred officials. ‘Xing’ means manifestation.) they would not commit one unjust act or kill one innocent person to gain the entire world. This Way of the ruler gains trust among others and reaches to the four seas, so the whole world responds to them as with a single shout. (Because the ruler’s Way reaches to the four seas, the response is like a single shout. ‘Huan’ means noise. It refers to the sound of voices responding in unison.) Why is this? Because their honored name is made manifest and the world is at peace. (‘Gui ming’ means the Ru’s name is precious. ‘Bai’ means clear.) Thus, those nearby sing praises and love them, while those far away exhaust themselves in rushing to submit to them, (‘Jie jue’ means stumbling. Those far away stumble as they run, as if unable to catch up.) and within the four seas, it is as one family; wherever boats and carts or human footprints can reach, none fail to obey—this is called the people’s teacher. (‘Tong da zhi shu’ means where boats reach and human effort extends. ‘Shi’ means leader. This says that the Ru’s achievements are such that they can serve as teachers to others.) The Odes say: ‘From west to east, from south to north, none are not submissive.’ This speaks of such a situation. (The Odes, from the ‘Greater Odes—King Wen’s Fame That Sounds’ chapter. This verse is cited to show that all under heaven submit to them.) As ministers they are thus, and as rulers they are likewise—how can it be said they are of no benefit to another state?” King Zhao of Qin said: “Excellent.”

The Way of the former kings is what people revere, and it must be practiced by following the Middle Way. (The Way of the former kings refers to the Ru teachings, which are esteemed by the benevolent because they can be implemented in accordance with the Middle Way, without resorting to bizarre doctrines, neither too high nor too low, enabling both the worthy and the unworthy to practice them.) What is meant by the Middle Way? The reply: Ritual and righteousness constitute the Middle Way. The Way is not the Way of Heaven, nor the Way of Earth, but the Way by which humans become human, the Way that the noble person follows. (This reiterates that the Way of the former kings does not concern yin-yang, mountains and rivers, or strange phenomena, but is the Way practiced by humans.) When the noble person speaks of worthiness, he does not mean being able to do everything that people are capable of doing; when the noble person speaks of wisdom, he does not mean being able to know everything that people are capable of knowing; when the noble person speaks of eloquence, he does not mean being able to argue every matter that people can argue; when the noble person speaks of discernment, he does not mean being able to discern everything that people can discern; it is sufficient to have the correct standard. (If one attains the correct standard, one need not do everything. Some say: "Correct" should be read as "stop," meaning to stop at ritual and righteousness.) Surveying the high and low of the terrain, observing the fertility or barrenness of the soil, and arranging the sequence for planting the five grains—the noble person is not as skilled as the farmer. (Xiang, to survey. Gaoxia, refers to highlands and low wetlands. Qiao, barren fields. Wu zhong, refers to millet, glutinous millet, beans, wheat, and hemp. Xu, refers to not losing the proper order, each fitting the soil conditions.) Circulating goods and currency, distinguishing the quality of goods, and differentiating their high and low prices—the noble person is not as skilled as the merchant. (Examining the quality of goods and distinguishing their value. Jia is the same as gu, meaning price.) Setting compasses and squares, arranging ink lines, and crafting implements for convenient use—the noble person is not as skilled as the craftsman. (Bian bei yong, refers to exquisitely crafted and convenient for use.) Without considering the rights and wrongs of circumstances, using mutual recommendation and suppression, and using mutual shame and humiliation—the noble person is not as skilled as Hui Shi and Deng Xi. (Jian, to borrow. Refers to trampling and suppressing each other, all meaning mutual bullying. Zuo, shame.) As for measuring virtue to determine rank, (Zhe is the same as shang, an ancient character. Means to assess virtue and establish positions; some texts also write it as jue. Jue is the same as jue, meaning to decide virtue, hence the phrase "jue de er xu wei" later.) assessing ability to assign office, so that both worthy and unworthy obtain their proper places, and the capable and incapable each receive their appropriate posts, (Employing and dispatching each according to their abilities.) ensuring that the myriad things are all properly arranged, and that events are all appropriately responded to, so that Shen Dao and Mo Zhai cannot advance their doctrines, and Hui Shi and Deng Xi cannot hide their discernment, (Cuan, to conceal. This means that the discernment of these two has no place to hide; the noble person can recognize all.) speech must accord with principle, and actions must meet what is required—this is the noble person’s special skill. In all affairs, those that benefit principle are established, (Xing, pronounced xia meng fan.) and those that do not benefit principle are abolished—this is called proper affairs. In all knowledge and doctrines, those that benefit principle are practiced, and those that do not benefit principle are discarded—this is called proper doctrines. When affairs lose propriety, they are called evil affairs; when knowledge and doctrines lose propriety, they are called evil doctrines. Evil affairs and evil doctrines are what an orderly age discards and what a chaotic age follows. As for the mutual transformation of emptiness and substance, (Chong, substance. Shi, read as yi. Yiyi, meaning to turn substance into emptiness and emptiness into substance.) the separation and isolation of the "hard and white" and "same and different," (Using the arguments of "hard and white" and "same and different" to separate and transform. "Same and different" has been explained above.) these are things that keen ears cannot hear, bright eyes cannot see, eloquent speakers cannot express, and even with the wisdom of a sage cannot be quickly pointed out. (Lou, swift. This means that even a sage cannot quickly point them out. Lou, li zhu fan. The Gongyang Zhuan says "fu ren bu lou," and He Xiu comments: "Lou, swift, a term from the state of Qi.") Not knowing these does no harm to becoming a noble person; knowing them does no harm to becoming a petty person. The craftsman does not know these does no harm to becoming a skilled artisan; the noble person does not know these does no harm to governing the state. (Junzi, refers to ministers and high officials.) If kings and dukes delight in these, they will disrupt the law; if the common people delight in these, they will disrupt affairs. (Shi, refers to work.) Yet the deluded, confused, stupid, and shallow people actually lead their followers, argue their doctrines, clarify their analogies and citations, until they grow old and have children, and still do not tire of them. (Gang, stupid. Pi, pronounced pi. Cheng, pronounced cheng cheng fan. Shen lao zi chang, meaning they do not tire of it their entire lives.) This is called the height of foolishness, (Having biased views, though not ignorant, yet not free from stupidity, hence called the height of foolishness.) and they are not even as good as those who can become famous by judging chickens or dogs. (Having the reputation of Hui Shi and Deng Xi is not as good as the reputation of those who judge chickens and dogs.) The Odes say: "If you were a ghost or a water-sprite, then you could not be seen. But you have a face and features, and are seen without end. I make this good poem, to expose your fickle heart." This speaks of such people. (The Odes, "Xiao Ya: He Ren Si" chapter. Mao's commentary says: "Yu, short fox. Mian, gu." Zheng Xuan says: "If you were a ghost or a water-sprite, then truly you could not be seen. But with a gu-like face and features, you are a human, and people see each other without limit, and in the end will meet you." This ode is cited to metaphorically describe deluded and confused people.)

I would like to ask: Can a person who is originally lowly in status but desires to become noble, originally ignorant but desires to become wise, originally poor but desires to become wealthy—can this be achieved? The answer is: That likely depends only on learning. Those who learn and can put what they have learned into practice are called _shi_ (a term for one whose cultivation is established); those who diligently admire learning are _junzi_ (steadfastly revering learning); those who thoroughly understand learning are _shengren_ (thoroughly understanding learning means being able to penetrate all matters, thus not differing from a sage). At the highest, one can become a sage; at the lowest, one can become a _shi_ or _junzi_. Who can hinder me! (After learning, who can forbid me from becoming a sage or a _junzi_?) Previously, one was a completely ignorant ordinary person; soon after, one could stand shoulder to shoulder with Yao and Yu. Is this not rising from lowliness to nobility! (Hunran means a state of being utterly ignorant. Bing means to stand side by side. Xiang reads as _xiang_. Tu is the same as _tu_.) Previously, one could not even decide between the distinction of a gate and an inner room (xiao means to understand. Bian means to distinguish. Previously, unable to decide the difference between gate and room means one’s knowledge was shallow); soon after, one could trace the root of benevolence and righteousness, distinguish right from wrong, and plan the operation of all under Heaven as easily as distinguishing black from white on one’s palm. Is this not rising from ignorance to wisdom! (Yuan refers to the root. It means knowing the root of benevolence and righteousness. Tu means to plan. Hui means to revolve. It says planning the operation of all under Heaven is like on one’s palm.) Previously, one was a convict (xumi refers to convicts. Xu means mutual. Mi means to bind. It refers to being bound together with chains, like the ‘yindang’ mentioned in the _Han Shu_. Ju means entirely. Yan Shigu says: ‘Binding them to make them follow in service, like today’s prisoners chained with fetters.’); soon after, one could manage the great vessels of all under Heaven being here. Is this not rising from poverty to wealth! Now suppose there is a person here who has a miscellaneous abundance of a thousand yi of precious treasures stored away; even if he begs for a living, people will say he is wealthy. (Xieran means a miscellaneous and abundant appearance. Xingte means to beg. Te reads as _tu de fan_.) Those treasures cannot be worn as clothing (the next yi reads as _yu ji fan_. It says using them to make clothes cannot be worn as clothing), cannot be eaten as food, and cannot be sold quickly (lou means quick). Yet people say he is wealthy. Why is this? Is it not because the great vessels of wealth are truly here? (This metaphor means that a learner, even if he has not yet obtained food and clothing, is like one who hides a thousand yi of precious treasures.) Thus, he is one who is self-sufficient and wealthy. Is this not rising from poverty to wealth! (Yuyu means _yuyu_, a state of self-sufficiency. The _Zhuangzi_ says: ‘Listen to juju, look upon yuyu’.) Therefore, the _junzi_ is noble without rank, wealthy without salary, trustworthy without speaking, authoritative without anger, glorious in distress, and joyful in solitude. Is it not that all the realities of being most noble, most wealthy, most steady, and most authoritative are accumulated here! (Ju means entirely. Ci refers to Ru learning. These realities are all here, so people respect and value him.) Thus it is said: A noble reputation cannot be gained through factions and contention, cannot be possessed through boasting and falsehood, cannot be forcefully seized through power and threat; one must sincerely strive in this direction, and then it can be achieved. (Guiming means the reputation of Ru learning valued by people. Ci refers to oneself.) Contending for it leads to loss; yielding to it brings it forth; following righteousness accumulates it; boasting and falsehood empties it. (Following righteousness naturally accumulates it; boasting and falsehood only make it emptier.) Therefore, the _junzi_ devotes effort to cultivating the inner self and is outwardly humble, devotes effort to accumulating virtue in himself and conducts himself with a righteous attitude. Thus, the noble reputation rises like the sun and moon, and all under Heaven respond to him as swiftly as thunder. (The response of the multitude sounds like thunder.) Thus it is said: The _junzi_ is hidden yet prominent, humble yet shining, yielding yet surpassing others. The _Shijing_ says: ‘The crane cries in the nine-fold marsh, its voice reaches heaven.’ This speaks of this principle. (_Shijing_, _Xiaoya·He Ming_ chapter. Mao’s commentary says: ‘Gao means marsh. It speaks of being hidden in body yet renowned in name.’ Zheng Xuan says: ‘Gao is a pit formed by water overflowing from a marsh, counting from the outside to nine, metaphorically meaning the sound travels far.’) The base person does the opposite. They form cliques for private gain, yet their praise diminishes; they contend in despicable ways, yet their reputation becomes more disgraceful; they labor and trouble themselves to seek ease and profit, yet their own person becomes more dangerous. (Yu reads as _yu_.) The _Shijing_ says: ‘The people have no virtuous nature, complaining against each other in their places. Receiving rank without yielding, when it comes to themselves they thereby perish.’ This speaks of this principle. (_Shijing_, _Xiaoya·Jiaogong_ chapter. This is quoted to illustrate not blaming oneself but resenting others.) Therefore, having small ability yet attempting great tasks is comparable to a small strength trying to carry a heavy burden; apart from breaking and snapping, there is no other outcome. (She means except. Cui reads as _sui_. Apart from breaking and snapping, there is no other place to go. It means it must break and snap.) One who is not worthy yet pretends to be worthy is like a hunchback trying to stretch and raise himself high; those pointing at his head become more numerous. (Yu means hunchback. Shen reads as _shen_, a character error. A hunchback trying to raise himself high makes his head lower and more bent, so those pointing and laughing at him increase.) Therefore, an enlightened ruler examines virtue to arrange official positions, so that order is not confused; a loyal minister truly has ability before daring to accept a post, so that he himself is not trapped. When the duties above are not confused and the abilities below are not trapped, this is the highest level of governance. (Bu luan means all conform to order. Bu qiong means able to be competent in the post. It says Ru learning is the highest governance.) The _Shijing_ says: ‘Harmoniously governing the left and right, they all follow.’ This means that the interaction between upper and lower does not cause mutual confusion. (_Shijing_, _Xiaoya·Cai Shu_ chapter. Mao’s commentary says: ‘Pingping means distinguishing and governing.’ Jiao means the mutual interaction between upper and lower.)

Considering conformity to the common customs as goodness, regarding material wealth as treasures, and taking the cultivation of the body as one's highest principle—this is the virtue of ordinary people. (Taking the cultivation of the body as one's highest principle refers to people like Zhuang Zhou. "Virtue of ordinary people" means being unaware of ritual and righteousness.) One whose conduct adheres to the law with extreme firmness, who does not allow personal desires to disturb what he has heard of the Way—such a person may be called a firm and upright scholar. One whose conduct adheres to the law with extreme firmness, who delights in correcting what he has heard of the Way and uses it to rectify his own nature—("Conduct adheres to the law" means one's actions follow the law. "Xing" is pronounced xia meng fan. "Qiao" is the same as "jiao.") his words are mostly appropriate, but he has not yet fully comprehended the principles within them; his actions are mostly correct, but he has not yet attained a state of natural ease; his wisdom and deliberations are mostly accurate, but he has not yet reached perfection and completeness. ("Weiyu" means he has not yet fully understood the meaning. "Wei'an" means he has not yet practiced it as naturally as his own nature. "Zhoumi" means perfect and flawless.) Above, he can glorify and expand the ritual and righteousness he reveres; below, he can guide those inferior to himself—such a person may be called a loyal and sincere gentleman. One who studies the laws of the ancient sage-kings as clearly as distinguishing black from white, who responds to the changes of his time as easily as counting one or two—("As easily as counting one or two.") who practices ritual and righteousness and grasps the proper forms, and is at ease in such practice as naturally as his body grows its four limbs—("Yao" means to seek. "Jie" means the proper forms. This means he is at ease with the forms of ritual, as if they were part of his body, not something artificially made. "Yao" is pronounced yi yao fan; the same below in "yao shi.") whose skill in seizing the right moment to establish merit is as ingenious as Heaven announcing the four seasons—("Yao shi li gong zhi qiao" means he does not miss the opportunity for timely adaptation, as if Heaven announces the four seasons to bring all things to growth and maturity.) whose excellence in governing the state and harmonizing the people makes the myriad masses, though numerous, united as one person—such a person may be called a sage. (Though numerous and diverse, it is as simple as governing one person.) Orderly and systematic—he conducts affairs with proper arrangement. ("Jingjing" means orderly and calm. "Li" means having proper order.) Solemn and dignified—he can revere himself. ("Yanyan" means solemn and dignified. "Neng jing ji" means that one cannot offend him with improper actions. "Yan" may also be written as "yan.") Contented and secure—he can maintain consistency from beginning to end. (Each matter accords with its proper station, so there is no disorder; thus he can have a consistent beginning and end. "Fen" is pronounced fu wen fan.) Satisfied and joyful—he can endure for a long time. ("Yan" means contentment. Misfortunes and chaos arise from discontent, so only when one knows contentment can one endure.) Cheerful and self-possessed—he upholds righteousness without slackening. ("Dai" means danger.) Clear-sighted and perceptive—he applies the brightness of his wisdom. ("Zhaozhao" means clear and discerning. "Zhao" is the same as "zhao.") Well-ordered and regulated—he employs categories and principles. ("Xiuxiu" means orderly and neat. "Tonglei" and "gangji" mean categories and principles. This means his actions are not perverse or contradictory.) Gentle and composed—he is rich in refined expression. ("Suisui" means peaceful and at ease. "Sui" may also be written as the "rui" in "weirui.") Harmonious and joyful—he delights in the goodness of others. ("Xixi" means harmonious and joyful.) Anxious and concerned—he worries when others act improperly. ("Yinyin" means sorrowful. He worries when others' actions do not conform to principle. The above all describe the virtue of the great Ru.) Such a person may be called a sage. This is because his Way originates from unity. What is meant by unity? Answer: It is grasping the spirit and firmly holding it. What is meant by spirit? Answer: Perfect goodness and comprehensive governance are called spirit; that which nothing in the myriad things can overturn is called firmness. ("Xia" is read as "jia." "Jia" means comprehensive and harmonious.) Spirit and firmness together constitute the sage. The sage is the pivot of the Way. All the ways of the world converge here; all the ways of the ancient sage-kings are unified here. ("Guan" means pivot. "Shi" refers to the Ru teachings.) Therefore, the principles of the Odes, the Documents, the Rites, and the Music all culminate here. The Odes express the sage's will. (This is the will of the Ru.) The Documents record the sage's governance. The Rites set forth the sage's conduct. The Music manifests the sage's harmony. The Spring and Autumn Annals contain the sage's subtle meanings. ("Wei" means the subtle and essential points of the Ru teachings. A single word containing praise or blame, with subtle phrasing and profound meaning—such is the case.) Thus, the "Airs of the States" do not become licentious because they are restrained by it. (The "Airs of the States" are the "Feng." "Zhu" means licentious. The reason the "Airs of the States" do not follow the wild and tyrannical rulers into licentiousness is that they are restrained by the sage's Ru way. The "Preface to the Odes" says: "The changed airs arise from emotion but stop at ritual and righteousness. Arising from emotion is human nature; stopping at ritual and righteousness is the legacy of the former kings.") The "Lesser Elegantiae" become what they are because they are adorned by it. ("Ya" means correct. "Wen" means to adorn.) The "Greater Elegantiae" become what they are because they are magnified by it. The "Hymns" reach their ultimate perfection because they are penetrated by it. ("Zhi" means the ultimate of abundant virtue.) The Way of the world is complete here. Following it brings good fortune; turning away from it brings ruin. That one could follow it and not be fortunate, or turn away from it and not perish—from ancient times to the present, this has never happened. ("Shi" refers in each case to the Ru teachings. "Xiang" is read as "xiang.")

A guest said: "Confucius said: 'The Duke of Zhou was truly magnificent! (This speaks of the abundance of his virtue.) Though noble in status, he was even more humble; though wealthy in family, he was even more frugal; though victorious in battle, he was even more vigilant.'" (Vigilant means being on guard. This means that after defeating an enemy, he became even more cautious and alert. At the time of Xun Qing, a guest cited Confucius' words in this manner.) The response to him was: "This is likely not the conduct of the Duke of Zhou, nor the words of Confucius. When King Wu passed away and King Cheng was young, the Duke of Zhou set aside King Cheng and succeeded King Wu, ascending to the position of the Son of Heaven, seating himself with his back against the screen, (The space between the window and the door is called yi.) while the feudal lords hurriedly walked below the hall. At that time, toward whom could he be humble! He comprehensively governed the realm, enfeoffing seventy-one feudal states, of which the Ji surname alone occupied fifty-three. If the descendants of Zhou were not mad or confused, none failed to become prominent lords under heaven—who said the Duke of Zhou was frugal! When King Wu campaigned against King Zhou, he set out on a day that was taboo for military campaigns, (King Wu launched his troops on a day avoided by military strategists.) heading east against the direction of the Grand Duke Tai Sui, (Ying means going against Tai Sui. The "Shizi" says: "King Wu attacked King Zhou, and Yu Xin admonished him, saying: 'The year star is in the north; you cannot campaign northward.' King Wu did not listen.") When he reached the Si River, the waters overflowed; when he reached the Huai region, the river breached its banks, (Si is the name of a river. Huai is the name of a place. The "Book of Documents" says 'Tan and Huai achieved results,' and Kong Anguo says: 'Tan and Huai are place names near the Yellow River.' This means that upon reaching the Si River, they encountered the river swelling and overflowing, and upon reaching Huai, the river flooded again. The "Lüshi Chunqiu" says: 'When King Wu attacked King Zhou, it rained day and night without stopping.' Si is pronounced si.) When he reached Mount Gongtou, the mountain collapsed. (Gong is the name of a county in Henei. Gongtou is likely the name of a mountain in Gong County. Sui means the mountain's rocks crumbled. Sui is read as zhui. Gong is pronounced gong.) Huo Shu, frightened, said: 'We have encountered five disasters in three days since setting out—perhaps it is not right to proceed?' (Huo Shu was King Wu's younger brother. Chu means setting out. The Zhou capital was at Feng and Hao; after three days of marching, they should not have reached Gong. This is probably because King Wen already possessed two-thirds of the realm, and his territory had already approached the Luo region. Some say this refers to the third day after reaching the Si River.) The Duke of Zhou said: 'King Zhou gouged out Bi Gan's heart, imprisoned the Viscount of Ji, and had Fei Lian and Wu Lai in charge of governance—what is there that cannot be done?' (Bi Gan was a worthy minister of King Zhou. The Viscount of Ji was King Zhou's uncle. Ji was a state name; zi was a title. Fei Lian and Wu Lai were both favored ministers of King Zhou. Fei Lian was swift in running, and Wu Lai was immensely strong.) Then they selected warhorses and advanced, (Xuan means to choose.) breakfasting at Qi in the morning and lodging at Bai Quan in the evening, (Du Yuankai says: 'Qi was a city of the state of Wei, west of Wei County in Dunqiu.' Bai Quan was likely a place near Zhaoge. The "Zuo Zhuan" says: 'The Jin people defeated the Fan clan at Bai Quan.') and camping at Mu Ye before dawn, (Yan means covered by night. The night is overtaken by morning, meaning it was before daybreak. Yan, pronounced yu jia fan.) They beat the drums, and King Zhou's soldiers turned their weapons around, (Turning their weapons to attack those behind them. Xiang is read as xiang.) and thus they took advantage of the momentum to lead the Yin people in killing King Zhou. (Cheng means taking advantage of the momentum of their turning weapons.) So it was not the Zhou people who killed him, but rather the Yin people themselves, by their own turning. (It was not the Zhou people who killed him, but they used the momentum of the Yin people turning their weapons to kill themselves.) Therefore, there were no achievements of capturing heads or prisoners, and no rewards for charging into battle, (The Zhou people had no merits to be rewarded.) Upon returning, they set aside the three types of armor—leather, rhinoceros hide, and ox hide—and laid down the five weapons, (Ding means to stop; yan means to put down: both mean not using them. The three types of armor: rhinoceros hide, ox hide, and cowhide. The "Kaogong Ji" says: 'The armor-makers produce armor: rhinoceros hide in seven layers, ox hide in six layers, and composite armor in five layers.' The "Guliang Zhuan" says 'The Son of Heaven, when saving the sun, sets up five banners and arrays five weapons,' and Fan Ning says: 'The five weapons are spear, halberd, dagger-axe, shield, bow, and arrow.' The "Guoyu" says that Duke Huan of Qi 'set aside the three armors and laid down the five blades,' and Wei Zhao says: 'The three armors are helmet, body armor, and shield. The five blades are knife, sword, spear, halberd, and arrow.') They unified the realm and established rites and music, (He tianxia means assembling the feudal lords of the realm and uniting them under one rule.) And then the "Wu" and "Xiang" musical dances arose, while the "Shao" and "Hu" dances were abolished. (The "Wu" and "Xiang" were names of musical dances after King Wu of Zhou defeated the Yin. "Wu" is also the title of a poem in the "Zhou Song." The "Preface to the Poems" says: "'Wu' performs the 'Da Wu'." The "Book of Rites" says: 'Below, they play the Xiang, with red shields and jade axes, wearing crowns and dancing the "Da Wu."' The "Shao" and "Hu" were names of musical dances of the Yin. The "Zuo Zhuan" says 'Wu Ji Zha saw the dance of "Shao" and "Hu,"' likely the Yin dynasty also used the music of Emperor Shun, which King Wu abolished.) Within the four seas, there was no one who did not change their intentions to submit and follow (the Zhou), so the outer doors did not need to be closed, (He means door leaf.) and they could stride across the realm without seeking anything. (Kua means to stride. Qi means to seek. Striding across the realm without seeking anything means being self-sufficient. It also means that all people submitted to him, so there was no need to seek anything.) At that time, toward whom could he be vigilant!" (When the realm was so peaceful, whom would he need to guard against!)

Zaofu was the best charioteer in the world, but without a chariot and horses, he could not display his skill. (Zaofu was the charioteer of King Mu of Zhou.) Yi was the best archer in the world, but without a bow and arrows, he could not display his technique. (Yi was the lord of the state of Youqiong, who drove out Tai Kang of the Xia dynasty and usurped the throne.) The great Ru is the one who is skilled at harmonizing and unifying the world, but without a territory of a hundred li square, he could not display his achievements. If the chariot is sturdy and the horses are well-chosen, yet one cannot rely on them to travel a thousand li in a single day, then that is not Zaofu. If the bow is well-adjusted and the arrows are straight, yet one cannot hit a tiny target at a distance, then that is not Yi. (One skilled at archery can both shoot far and hit something minute.) If one possesses a territory of a hundred li square, yet cannot use it to harmonize and unify the world and subdue the violent, then that is not a great Ru. As for the great Ru, even if he dwells in a remote alley and a dilapidated house, so poor that he has not enough land to stand an awl on, yet the lords and nobles cannot contend with him for fame; if he occupies the position of a grand master, then a single ruler cannot contain him alone, a single state cannot hold him alone, his great name spreads among the feudal lords, and none do not wish to have him as a minister; (This has already been explained in the chapter "Criticizing the Twelve Masters.") when he possesses a territory of a hundred li square, then a state of a thousand li square cannot contend with him, he whips and chastises violent states, unifies the world, and none can shake him. This is the verification of the great Ru. (Qing means dangerous. Zheng means verification.) His words accord with the standard, his actions accord with ritual and righteousness, (Lei means good. This means he compares with what is good and does not speak recklessly.) he has no regrets in his undertakings, he handles dangers and responds to changes with perfect flexibility and appropriateness, (Xian means dangerous. He handles dangers and responds to changes, always bending and adapting to what is fitting. Dang is pronounced ding lang fan.) he follows the changes of the times, goes along with the currents of the age, (He establishes teachings according to the times.) after a thousand actions and ten thousand changes, his Way remains constant. This is the standard of assessment for the great Ru. (His Way remaining constant means that everything is directed toward good governance. Thus, the deeds of Yu, Tang, Wen, and Wu differed, but they were the same in governing the world. Ji means assessment, and also accomplishment.) When he is in obscurity, the vulgar Ru ridicule him; when he is in prominence, heroes and outstanding men are transformed by him, and the monstrous and vulgar flee from him, (More than a thousand men is called a hero, more than ten thousand is called an outstanding man. This means that heroes and outstanding men admire him and are transformed, while the insane and strange fear and flee from him.) heretical doctrines fear him, and the multitude feel ashamed. (The multitude at first all criticized his actions, but after he succeeded, they felt ashamed of themselves. "Kui" is sometimes written as "gui.") In prominence he can unite the world, in obscurity he can alone maintain his noble reputation, (The reputation of a Ru.) Heaven cannot cause him to die, Earth cannot bury him, the age of Jie and Zhi cannot defile him, no one other than a great Ru can stand firm in such a way, and Zhongni and Zigong were such men. Thus there are vulgar men, vulgar Ru, elegant Ru, and great Ru. (Distinguishing the different kinds of Ru.) One who does not engage in learning, has no righteousness, and considers wealth and profit the most important thing—this is a vulgar man. One who wears wide robes and a broad sash, and a hat shaped like a xieguo, (Feng means large. Qian dai means a broad sash. The "Han Shi Wai Zhuan" says "feng yi bo dai." This means the sash is wide, so the part binding the garment is shallow, hence called "qian dai." Xieguo is unclear. Some say xieguo means narrow. Zuo Si's "Wei Du Fu" says: "The customs consider xieguo as hua." Xie is pronounced xia jie fan. Guo is pronounced guo. Hua is pronounced huo, meaning quiet and good. Some say: The "Shuo Yuan" records: "Chunyu Kun said to King Qi: 'I laugh at my neighbor who sacrifices to the fields, using a jug of wine and three crucian carp, praying: "Let the high land be abundant, the low land yield a hundred carts."'" Xieluo probably refers to high land, and now the hat is also compared to it. This means forcing oneself to wear the garb of a Ru without real ability.) He roughly imitates the former kings, enough to disturb the laws of the age, (Lue means roughly. He roughly imitates the words of the former kings, not understanding the essentials, so he is enough to disturb the laws of the age. The "Han Shi Wai Zhuan" says: "roughly imitates the former kings but is insufficient to disturb the age.") he studies erroneous doctrines, makes confused citations, does not know to emulate the later kings to unify the system, does not know to revere ritual and righteousness and subordinate the "Odes" and "Documents"; (The later kings are the kings of later ages. He establishes systems according to current governance, which is unification. If he randomly cites antiquity, it will not suit the times, and the system will be chaotic. Thus Zhongni compiled the "Spring and Autumn Annals," completely adopting the system of Zhou. The "Han Shi Wai Zhuan" says: "does not know to emulate the former kings.") his clothing and behavior are already the same as the vulgar world, yet he does not know to detest them; (Clothing refers to the wide robes and broad sash mentioned above. Xing wei means his behavior is hypocritical and stubborn. Xing is pronounced xia meng fan.) his speech and discussions are already no different from Mozi, yet his intelligence cannot distinguish; he cites the former kings to deceive the ignorant, to obtain food and clothing, (Hu means to cite.) when he has accumulated a bit enough to feed himself, he looks smug and self-satisfied; (Yangyang means smug.) he follows the ruler's eldest son, serves the ruler's favorites, flatters the ruler's honored guests, and serves like a prisoner all his life without daring to have other aspirations: this is a vulgar Ru. (Zhangzi means the ruler's eldest son. Bianbi means the close favorites around him. Bian is pronounced bi yan fan. Bi is pronounced bi. Ju qi shang ke means to praise and flatter those honored guests, hoping for their help. 𠌼 is not recorded in dictionaries, probably meaning being surrounded and confined. The "Zhuangzi" says: "Huoran is in the ropes and snares.") One who emulates the later kings, unifies the system, reveres ritual and righteousness and subordinates the "Odes" and "Documents," whose words and actions already broadly accord with the standard, yet whose intelligence cannot yet make words and actions completely consistent, (Although he has the broad outline, his intelligence cannot yet make words and actions consistent, reaching the point of no error.) for matters not covered by the teachings or not reached by his experience, his wisdom cannot draw analogies, (If he does not know something, he cannot use analogy to penetrate it. The "Record of Rites" says: "Even if the former kings have no precedent, one can create based on righteousness." This is one who can draw analogies.) what he knows he says he knows, what he does not know he says he does not know, he does not use it to deceive himself within, nor to deceive others without, (He does not deceive himself, nor does he deceive others.) therefore he respects the worthy, fears the law, and does not dare to be negligent or arrogant: this is an elegant Ru. (A Ru with elegant virtue.) One who emulates the former kings, synthesizes ritual and righteousness, unifies the system, uses the shallow to grasp the broad, uses the present to grasp the past, uses the one to grasp the ten thousand, (Using the shallow to grasp the broad means seeing the shallow can grasp the broad. "Former kings" should be "later kings," and "using the present to grasp the past" should be "using the past to grasp the present"; these are transmission errors.) if it belongs to the category of benevolence and righteousness, even among birds and beasts, he can distinguish it as clearly as black and white, (Good categories among birds and beasts he can still distinguish, let alone among men.) for strange things and bizarre changes, never heard of, never seen, suddenly arising from somewhere, he can synthesize categories and principles to respond to them, without any hesitation or shame, (Yi means strange. The "Han Shi Wai Zhuan" says: "strange things and bizarre changes." Zu is pronounced yu hu fan. Ni is read as yi. Zuo is the same as zuo. Strange and bizarre things suddenly arising are hard for people to handle, but the great Ru knows their categories and principles, so he synthesizes them to respond, without any stagnation or shame.) he unfolds the standard to measure it, and it secretly matches like a tally: this is a great Ru. (Since there is no hesitation or shame, when he unfolds the standard to measure it, it secretly matches like a tally. This means there is no error. Du is pronounced da ge fan. An is the same as an. Fu jie are items that match. The "Zhou Li" says "at gates and passes use fu jie," probably made from a whole piece of bamboo, split in two, each holding half, and joined together for verification.) Therefore, if a ruler employs a vulgar man, a state with ten thousand chariots will perish, (Unrighteous and fond of profit, so it perishes.) if he employs a vulgar Ru, a state with ten thousand chariots can survive, (It barely survives.) if he employs an elegant Ru, a state with a thousand chariots can be at peace, if he employs a great Ru, a state with a hundred li square can endure, (A small state has many troubles, employing a great Ru then it can endure.) and then after three years, the world is unified, and the feudal lords become subjects, (The achievement of endurance is already accomplished, and after another three years of cultivating virtue and teaching, he can unify the world and make the feudal lords submit. This is like how Tang of Shang and Wen of Zhou both became kings three years after their teachings were implemented.) if a great Ru is employed to govern a state with ten thousand chariots, then his actions will bring stability, and in a single morning he can become a hegemon. (Cuo is pronounced cuo. Bo is pronounced ba. This means in a single morning he can become a hegemon.)

Not listening is worse than listening; listening is worse than seeing with one’s own eyes; seeing with one’s own eyes is worse than understanding in the mind; understanding in the mind is worse than personally putting into practice. When learning reaches the point of practice, it has attained its ultimate. Practice enables one to understand the principles of things. (Practice enables one to penetrate and understand the principles of things.) Understanding the principles of things enables one to become a sage. (Penetrating and understanding the principles of things enables one to become a sage.) A sage—such a person takes benevolence and righteousness as the root, can correctly judge right and wrong, makes words and actions consistent, and has not the slightest error. There is no other reason for this; it lies solely in putting what one has learned into practice. (“Dang” is pronounced ding lang fan. “Yi” means to stop. It says the sage has nothing else; he merely stops at putting into practice what he has learned.) Therefore, if one has heard but not seen with one’s own eyes, even if one has heard much, one will surely err; (even if one’s hearing is broad, one will surely have mistakes.) If one has seen with one’s own eyes but does not understand, even if one can remember, one will surely engage in baseless speculation; (if one sees but does not understand, even if one can remember, one will surely be vague about the meaning, like the case of Master Zhi.) If one understands but does not put into practice, even if one’s knowledge is rich, one will surely fall into difficulty. (If one does not put into practice, even if what one knows is much and deep, one will surely become trapped.) If one neither listens nor sees, then even if one occasionally acts appropriately, it is not benevolence; (even if one occasionally hits upon what is fitting, it is not the penetrating and understanding practice of a benevolent gentleman.) Acting in this way, in a hundred actions one will fail a hundred times. (It says that with a method of occasional hitting upon correctness, in a hundred actions one will fail a hundred times, and not one will be avoided.) Therefore, if a person has no teacher and no model, then with wisdom he will surely become a thief, with courage he will surely become a robber, with ability he will surely cause chaos, (“yun neng” means he has talent.) with discernment he will surely engage in strange things, (like Hui Shi and Deng Xi.) with eloquence he will surely speak absurd words. If a person has a teacher and a model, then with wisdom he can quickly become penetrating, with courage he can quickly inspire awe, with ability he can quickly achieve success, with discernment he can quickly exhaust principles, with eloquence he can quickly judge right and wrong. (“Cha ze su jin” means that with a discerning nature, one can quickly exhaust the principles of things. “Su lun” means one can quickly judge right and wrong.) Therefore, having a teacher and a model is a person’s great treasure; lacking a teacher and a model is a person’s great calamity. Without a teacher and a model, a person indulges his nature; with a teacher and a model, a person increases accumulated goodness, (“Long” means to increase. “Ji” means to be influenced by practice. “Hou xing” means indulging the desires of his nature. “Hou yu ji xi” means transforming into goodness.) And the teacher and the model are obtained from accumulated practice, not inherited from one’s nature. Therefore, nature alone is insufficient to govern oneself well. (“Qing” refers to joy, anger, love, and hatred, which are touched off by external things. The meaning is that the teacher and model for a person come from external feelings and are received, not inherited from nature. Therefore, nature alone is insufficient for self-governance; one must rely on external feelings to transform it. Some say: “Qing” should be “ji.” From accumulated practice, not inherited from nature; since it is not nature, it cannot govern alone; one must transform it.) Nature is something we cannot create ourselves, but it can be transformed; (it says that nature is not something we can create ourselves; it must be formed through transformation.) Accumulated practice is not something we originally possess, but it can be formed through effort. (It says that feelings and reception are not originally inherent in our nature, but can be formed by enticing with external things. Some say: “Qing” should also be “ji.” Accumulated practice differs from what is natural, so it is said that it is not originally ours. Although it is not originally possessed, it can be formed through effort.) Deportment and arrangement, as well as customs, are what transform nature; (“zhu cuo” is like saying arrangement. “Cuo” is pronounced qian gu fan.) Focusing without distraction is what cultivates accumulated practice. (“Bing” is read as “bing.” “Yi” refers to the teacher and model; “er” refers to heterodox doctrines.) Customs can change a person’s mind; being at ease with customs for a long time can change a person’s nature, (customs becoming habitual change his mind; being at ease with them for a long time changes his nature.) Focusing without distraction enables one to penetrate to divine understanding and stand alongside heaven and earth. Therefore, piling up soil forms a mountain, converging waters forms a sea, accumulating days forms a year. The highest is called heaven, the lowest is called earth, and the six directions in the cosmos are called the extremes; (“liu zhi” refers to the four cardinal directions and above and below. Exhausting the distant ends of the six directions is called the six extremes. It speaks of accumulating what is near to achieve what is far.) The common people on the road, by accumulating goodness until it is completely pure, become sages. They seek and then obtain, practice and then succeed, accumulate and then increase, reach the ultimate and then become sages. Therefore, the sage—such a person is the result of human accumulation. (It speaks of the accumulation of his virtue.) People who accumulate plowing and weeding become farmers, who accumulate carving and cutting become craftsmen, who accumulate trading goods become merchants, (“Fan” is read as “fan.”) who accumulate ritual and righteousness become gentlemen. The sons of craftsmen invariably inherit their fathers’ occupations, and the people of the capital city are at ease with their local attire. (They are at ease with the attire of their local customs.) Dwelling in Chu, they become Chu people; dwelling in Yue, they become Yue people; dwelling in the Central Plains, they become Central Plains people, (“Xia” refers to the Central Plains.) This is not nature; it is the practice of accumulated habits that makes them so. (“Mi” means to follow. Following their accumulated customs, they are able to be so.) Therefore, people know to be cautious about their deportment and arrangement, to be careful about customs, and to vigorously accumulate habits that follow customs, and they become gentlemen; (“da ji mi” means to act in a way that follows accumulated practice.) Indulging their nature without valuing learning makes them petty persons. Becoming a gentleman leads to constant ease and glory; becoming a petty person leads to constant danger and disgrace. All people desire ease and glory and dislike danger and disgrace, so only the gentleman obtains what he likes, while the petty person daily invites what he dislikes. (“Jiao” is the same as “yao,” meaning to invite, pronounced yi yao fan.) The Book of Songs says: “Having these good people, yet not seeking to employ them; those who are patient in doing evil, yet repeatedly considering and favoring them. The common people thus covet rebellion, preferring to suffer harm.” This speaks of this principle. (The Book of Songs is from the Greater Odes, “Sang Rou” chapter. “Di” means to advance and employ. It says that King Li had these good people, yet did not seek to advance and employ them; those who were patient in harming others and doing evil, he instead considered and repeatedly favored them. Therefore, the common people of the world coveted rebellion, calmly engaging in harmful acts—this is what King Li caused them to do.)

Commentary on judging people’s goodness or evil: (“” means to comment on a person’s goodness or evil, pronounced as lu kun fan.) If the mind cannot rid itself of partiality yet hopes others consider it impartial, if conduct cannot rid itself of filth and deceit yet hopes others consider it good, (“” means filth. “” means deceit. “” is pronounced as mo pan fan.) if one is extremely stupid and ignorant yet hopes others consider them wise, this is a common person. (“” is pronounced as kou, meaning stupidity. “” describes an appearance of ignorance. “” refers to the multitude of common people.) If the mind can restrain selfish desires and then become impartial, if conduct can restrain its nature and then become good, (“” means to correct one’s nature. “” is pronounced as xia meng fan.) if one is wise and fond of inquiry, then one can become capable, (If one’s wisdom and thought are insufficient, yet one is constantly fond of inquiry, then one can become skilled and talented.) To be impartial, good, and capable can be called a minor Ru. (All these correct their deficiencies, hence they are minor Ru.) If the mind is at ease with impartiality, conduct is at ease with goodness, and wisdom comprehends and unifies all kinds of things, then such a person can be called a great Ru. A great Ru can serve as one of the Three Dukes of the Son of Heaven. (Their ability suffices to be an assistant to the ruler.) A minor Ru can serve as a feudal lord, a grandee, or a scholar-official. Common people are craftsmen, farmers, and merchants. Ritual principles are the ruler’s means to measure and set standards for his ministers, and the distinctions among people are all contained within them. (“” means to restrain. “” means model or standard. “” are used to know length. “” are used to restrain excess. Great Ru can serve as the Three Dukes of the Son of Heaven; minor Ru can serve as feudal lords and grandees; ritual principles can be used to govern all ministers; this is the ruler’s authority. “” should probably be “”. Some say: “” means grade or rank. It means that the principles of human conduct are nearly exhausted within ritual principles.)

The noble man’s speech has boundaries and limits, his conduct has standards and guidelines, and his governance has a single focus. (Piling up earth makes an altar. “” means the eaves of a house. “” means a dike. “” means a marker. “” means there is a place of honor and respect. “” means there are standards. “” means concentrating on one thing, not using heterodoxies to disturb it.) To those who seek political strategies, he responds with nothing less than how to secure the state’s survival; (This “” perhaps should be “”, because the text below has “”, so it is mistakenly repeated. Hence the text below says “”, meaning that if someone seeks advice on governance, he tells them matters concerning securing the state’s survival and above.) To those who seek cultivation of the mind and will, he responds with nothing less than how to become a scholar-official; (If someone seeks advice on cultivating the mind and will, he tells them matters concerning becoming a scholar-official and above.) To those who seek moral teachings, he does not deviate from the current ruler. (“” means moral teaching. If someone seeks advice on moral teaching, he tells them what is timely and appropriate for implementation. “” means to follow the present and not take the distant past as the standard. To set aside the current ruler and speak of the distant past is to deviate.) Governance that goes beyond the Three Dynasties is called baseless and untrustworthy, (If governance goes beyond the Three Dynasties, matters are very remote and become vast and unreliable.) Laws that deviate from the current ruler are called improper. (“” means proper. If one’s governing methods do not discuss current affairs but broadly discuss the distant past, they are improper.) Whether high or low, great or small, none exceed these boundaries, (“” should probably be “”. Although high or low, great or small, none exceed these boundaries and standards.) This is the range within which the noble man can let his mind and words roam. (A palace is called a room. “” means the area inside the gate and screen. Although the noble man lets his mind and words roam and discusses widely, he does not go beyond these boundaries and standards. At that time, the hundred schools had differing theories, many wrongfully citing antiquity to disturb the present, so Xunzi repeatedly spoke of this.) Thus, if a feudal lord inquires about governance without addressing the state’s survival, he does not inform him; if a common person asks about learning without addressing how to become a scholar-official, he does not teach him; if the hundred schools speak of theories without addressing the current ruler, he does not listen to them. (The hundred schools’ miscellaneous theories do not address the way of the current ruler, but arbitrarily arise as heterodoxies; the noble man does not listen to them.) This is called: the noble man’s speech has boundaries and limits, and his conduct has standards and guidelines.