子zǐ曰yuē：“学xué而ér时shí习xí之zhī，不bù亦yì说yuè乎hū？

The Master said: “To learn and practise what one has learned at fitting times—is that not a source of satisfaction?

有yǒu朋péng自zì远yuǎn方fāng来lái，不bù亦yì乐lè乎hū？

For friends to come from afar—is that not a delight?

人rén不bù知zhī而ér不bù愠yùn，不bù亦yì君jūn子zǐ乎hū？”

To remain unresentful when others do not recognize you—is that not the conduct of an exemplary person?”

孟mèng子zǐ曰yuē：“鱼yú，我wǒ所suǒ欲yù也yě；熊xióng掌zhǎng，亦yì我wǒ所suǒ欲yù也yě。

Mencius said, “Fish is something I desire; bear’s paw is also something I desire.

二èr者zhě不bù可kě得dé兼jiān，舍shě鱼yú而ér取qǔ熊xióng掌zhǎng者zhě也yě。

If I cannot have both, I give up fish and choose bear’s paw.

生shēng，亦yì我wǒ所suǒ欲yù也yě；义yì，亦yì我wǒ所suǒ欲yù也yě。

Life is something I desire; right action is also something I desire.

二èr者zhě不bù可kě得dé兼jiān，舍shě生shēng而ér取qǔ义yì者zhě也yě。

If the two cannot be preserved together, I choose right action over life.

生shēng亦yì我wǒ所suǒ欲yù，所suǒ欲yù有yǒu甚shèn于yú生shēng者zhě，故gù不bù为wéi苟gǒu得dé也yě。

I desire life, but desire some things more than life; therefore I will not preserve it by any means whatever.

死sǐ亦yì我wǒ所suǒ恶wù，所suǒ恶wù有yǒu甚shèn于yú死sǐ者zhě，故gù患huàn有yǒu所suǒ不bù辟bì也yě。

I dislike death, but dislike some things more than death; therefore there are dangers I do not avoid.

如rú使shǐ人rén之zhī所suǒ欲yù莫mò甚shèn于yú生shēng，则zé凡fán可kě以yǐ得dé生shēng者zhě何hé不bù用yòng也yě？

If people desired nothing more than life, what means of survival would they not use?

使shǐ人rén之zhī所suǒ恶wù莫mò甚shèn于yú死sǐ者zhě，则zé凡fán可kě以yǐ辟bì患huàn者zhě何hé不bù为wéi也yě？

If they disliked nothing more than death, what means of escaping danger would they not employ?

由yóu是shì则zé生shēng而ér有yǒu不bù用yòng也yě，由yóu是shì则zé可kě以yǐ辟bì患huàn而ér有yǒu不bù为wéi也yě。

Yet there are ways to survive that people do not use, and ways to escape danger that they do not take.

是shì故gù所suǒ欲yù有yǒu甚shèn于yú生shēng者zhě，所suǒ恶wù有yǒu甚shèn于yú死sǐ者zhě。

Thus some desires matter more than life, and some things are more hateful than death.

非fēi独dú贤xián者zhě有yǒu是shì心xīn也yě，人rén皆jiē有yǒu之zhī，贤xián者zhě能néng勿wù丧sàng耳ěr。

It is not only the worthy who possess this heart; everyone does. The worthy simply manage not to lose it.

一yī箪dān食shí，一yī豆dòu羹gēng，得dé之zhī则zé生shēng，弗fú得dé则zé死sǐ。

A basket of rice and a bowl of soup: receive them and live, fail to receive them and die.

嘑hū尔ěr而ér与yǔ之zhī，行xíng道dào之zhī人rén弗fú受shòu；

If offered with an insulting shout, even a passer-by will refuse them;

蹴cù尔ěr而ér与yǔ之zhī，乞qǐ人rén不bù屑xiè也yě。

if kicked toward someone, even a beggar will disdain them.

万wàn钟zhōng则zé不bù辨biàn礼lǐ义yì而ér受shòu之zhī，万wàn钟zhōng于yú我wǒ何hé加jiā焉yān？

Yet a great stipend may be accepted without judging what is proper and right. What does it truly add to me?

为wèi宫gōng室shì之zhī美měi、妻qī妾qiè之zhī奉fèng、所suǒ识shí穷qióng乏fá者zhě得dé我wǒ与yú？

Is it for fine houses, the support of wives and concubines, or the gratitude of poor acquaintances?

乡xiàng为wèi身shēn死sǐ而ér不bù受shòu，今jīn为wèi宫gōng室shì之zhī美měi为wéi之zhī；

Formerly one would face death rather than accept, but now accepts for a fine house;

乡xiàng为wèi身shēn死sǐ而ér不bù受shòu，今jīn为wèi妻qī妾qiè之zhī奉fèng为wéi之zhī；

formerly one would face death rather than accept, but now accepts to support wives and concubines;

乡xiàng为wèi身shēn死sǐ而ér不bù受shòu，今jīn为wèi所suǒ识shí穷qióng乏fá者zhě得dé我wǒ而ér为wéi之zhī。

formerly one would face death rather than accept, but now accepts for the gratitude of poor acquaintances.

是shì亦yì不bù可kě以yǐ已yǐ乎hū？

Could this not be stopped?

此cǐ之zhī谓wèi失shī其qí本běn心xīn。”

This is what it means to lose one’s original moral heart.”

天tiān时shí不bù如rú地dì利lì，地dì利lì不bù如rú人rén和hé。

Favorable timing is less important than favorable ground; favorable ground is less important than human accord.

三sān里lǐ之zhī城chéng，七qī里lǐ之zhī郭guō，环huán而ér攻gōng之zhī而ér不bù胜shèng。

A city with an inner wall of three li and an outer wall of seven is surrounded and attacked, yet not taken.

夫fū环huán而ér攻gōng之zhī，必bì有yǒu得dé天tiān时shí者zhě矣yǐ，然rán而ér不bù胜shèng者zhě，是shì天tiān时shí不bù如rú地dì利lì也yě。

An encircling attack must at some point enjoy favorable timing; if it still fails, this shows that timing is less important than ground.

城chéng非fēi不bù高gāo也yě，池chí非fēi不bù深shēn也yě，兵bīng革gé非fēi不bù坚jiān利lì也yě，米mǐ粟sù非fēi不bù多duō也yě，

The walls are not low, the moats not shallow, the weapons and armor not inadequate, the grain not scarce;

委wěi而ér去qù之zhī，是shì地dì利lì不bù如rú人rén和hé也yě。

yet the defenders abandon it and leave. This shows that ground is less important than human accord.

故gù曰yuē：域yù民mín不bù以yǐ封fēng疆jiāng之zhī界jiè，固gù国guó不bù以yǐ山shān溪xī之zhī险xiǎn，威wēi天tiān下xià不bù以yǐ兵bīng革gé之zhī利lì。

Therefore, keeping a people together does not depend on borders, securing a state does not depend on difficult terrain, and commanding respect does not depend on sharp weapons.

得dé道dào者zhě多duō助zhù，失shī道dào者zhě寡guǎ助zhù。

Those who follow the right way gain much support; those who lose it gain little.

寡guǎ助zhù之zhī至zhì，亲qīn戚qī畔pàn之zhī。

At the extreme of isolation, even relatives turn against them.

多duō助zhù之zhī至zhì，天tiān下xià顺shùn之zhī。

At the extreme of support, all under Heaven follow them.

以yǐ天tiān下xià之zhī所suǒ顺shùn，攻gōng亲qīn戚qī之zhī所suǒ畔pàn，

If one whom all follow attacks one whom even relatives reject,

故gù君jūn子zǐ有yǒu不bù战zhàn，战zhàn必bì胜shèng矣yǐ。

the exemplary ruler may choose not to fight; if he fights, he will surely prevail.

君jūn子zǐ曰yuē：学xué不bù可kě以yǐ已yǐ。

The exemplary person says: learning must not stop.

青qīng，取qǔ之zhī于yú蓝lán，而ér青qīng于yú蓝lán；冰bīng，水shuǐ为wéi之zhī，而ér寒hán于yú水shuǐ。

Indigo dye comes from the indigo plant, yet is deeper in color; ice is made from water, yet is colder than water.

故gù木mù受shòu绳shéng则zé直zhí，金jīn就jiù砺lì则zé利lì，君jūn子zǐ博bó学xué而ér日rì参cān省xǐng乎hū己jǐ，则zé智zhì明míng而ér行xíng无wú过guò矣yǐ。

Thus wood worked to the measuring line becomes straight, and metal put to the whetstone becomes sharp. An exemplary person who learns broadly and examines himself each day gains clear judgment and conduct free of error.

身shēn体tǐ发fà肤fū，受shòu之zhī父fù母mǔ，不bù敢gǎn毁huǐ伤shāng，孝xiào之zhī始shǐ也yě。

Our body, limbs, hair and skin are received from our parents; not recklessly damaging them is the beginning of filial conduct.

立lì身shēn行xíng道dào，扬yáng名míng于yú后hòu世shì，以yǐ显xiǎn父fù母mǔ，孝xiào之zhī终zhōng也yě。

Establish yourself and practise the Way, leaving a worthy name to later generations and bringing honor to your parents: this is filial conduct brought to completion.

夫fū孝xiào，始shǐ于yú事shì亲qīn；中zhōng于yú事shì君jūn；终zhōng于yú立lì身shēn。

It begins with serving parents; it extends to serving a ruler; it culminates in establishing one’s character.

晋jìn平píng公gōng问wèn于yú师shī旷kuàng曰yuē：“吾wú年nián七qī十shí欲yù学xué，恐kǒng已yǐ暮mù矣yǐ。”

Duke Ping of Jin asked Shi Kuang: “I am seventy and wish to learn, but fear it is already late.”

师shī旷kuàng曰yuē：“何hé不bù炳bǐng烛zhú乎hū？”

Shi Kuang replied: “Why not light a candle?”

少shǎo而ér好hào学xué，如rú日rì出chū之zhī阳yáng；壮zhuàng而ér好hào学xué，如rú日rì中zhōng之zhī光guāng；老lǎo而ér好hào学xué，如rú炳bǐng烛zhú之zhī明míng。

To love learning in youth is like the rising sun; in maturity, like the light at noon; in old age, like a candle’s brightness.

炳bǐng烛zhú之zhī明míng，孰shú与yǔ昧mèi行xíng乎hū？

How does a lit candle compare with walking in darkness?

仁rén之zhī法fǎ在zài爱ài人rén，不bù在zài爱ài我wǒ。

The standard of humaneness lies in caring for others, not in caring for myself.

义yì之zhī法fǎ在zài正zhèng我wǒ，不bù在zài正zhèng人rén。

The standard of rightness lies in correcting myself, not in correcting others.

我wǒ不bù自zì正zhèng，虽suī能néng正zhèng人rén，弗fú予yǔ为wéi义yì。

If I do not correct myself, even success in correcting others does not count as rightness.

人rén不bù被bèi其qí爱ài，虽suī厚hòu自zì爱ài，不bù予yǔ为wéi仁rén。

If others do not receive my care, even lavish concern for myself does not count as humaneness.

夫fū树shù欲yù静jìng而ér风fēng不bù止zhǐ，子zǐ欲yù养yǎng而ér亲qīn不bù待dài，往wǎng而ér不bù可kě追zhuī者zhě年nián也yě，去qù而ér不bù可kě得dé见jiàn者zhě亲qīn也yě。

The tree longs for stillness, but the wind does not stop; a child longs to care for parents, but parents do not wait. The years that pass cannot be pursued and brought back; parents who have departed cannot be seen again.

今jīn适shì有yǒu知zhī而ér欺qī之zhī，是shì教jiào之zhī不bù信xìn也yě。

To deceive him just as understanding is beginning is to teach him untrustworthiness.

乃nǎi买mǎi东dōng家jiā豚tún肉ròu以yǐ食shí之zhī，明míng不bù欺qī也yě。

She therefore bought pork from the neighboring household and gave it to him to eat, making clear that she had not deceived him.

三sān纲gāng者zhě何hé谓wèi也yě？

What are the three principal bonds?

谓wèi君jūn臣chén、父fù子zǐ、夫fū妇fù也yě。

They are the relationships of ruler and minister, father and son, and husband and wife.

何hé谓wèi纲gāng纪jì？

What do governing bonds and ordering threads mean?

纲gāng者zhě，张zhāng也yě；纪jì者zhě，理lǐ也yě。

The bonds stretch things into place; the threads arrange them.

大dà者zhě为wéi纲gāng，小xiǎo者zhě为wéi纪jì，所suǒ以yǐ张zhāng理lǐ上shàng下xià，整zhěng齐qí人rén道dào也yě。

The greater are bonds and the lesser are threads: together they order superior and subordinate positions and organize human relationships.

秦qín孝xiào公gōng据jù崤xiáo函hán之zhī固gù，拥yōng雍yōng州zhōu之zhī地dì，君jūn臣chén固gù守shǒu，以yǐ窥kuī周zhōu室shì，

Duke Xiao of Qin held the strong defenses of Mount Xiao and Hangu Pass and the land of Yongzhou; ruler and ministers guarded them while watching for an opportunity against Zhou.

有yǒu席xí卷juǎn天tiān下xià，包bāo举jǔ宇yǔ内nèi，囊náng括kuò四sì海hǎi之zhī意yì，并bìng吞tūn八bā荒huāng之zhī心xīn。

They intended to sweep up the world, encompass all within it, gather the four seas, and annex the farthest regions.

当dāng是shì时shí也yě，商shāng君jūn佐zuǒ之zhī，内nèi立lì法fǎ度dù，务wù耕gēng织zhī，修xiū守shǒu战zhàn之zhī具jù，外wài连lián衡héng而ér斗dòu诸zhū侯hóu。

At that time Lord Shang assisted him: at home they established laws, promoted farming and weaving, and prepared defense and war; abroad they formed alliances to set the lords against one another.

一yī夫fū作zuò难nàn而ér七qī庙miào隳huī，身shēn死sǐ人rén手shǒu，为wéi天tiān下xià笑xiào者zhě，何hé也yě？

Why did one man’s uprising bring down its ancestral temples, leave its ruler dead at others’ hands, and make it a laughingstock?

仁rén义yì不bù施shī而ér攻gōng守shǒu之zhī势shì异yì也yě。

Because it did not practice benevolence and rightness, while the conditions of conquest and preservation were different.

叶yè公gōng子zǐ高gāo好hào龙lóng，钩gōu以yǐ写xiě龙lóng，凿záo以yǐ写xiě龙lóng，屋wū室shì雕diāo文wén以yǐ写xiě龙lóng。

The Duke of She, Zigao, loved dragons: dragons were depicted on his hooks, carved fittings and the ornament of his rooms.

于yú是shì夫fū龙lóng闻wén而ér下xià之zhī，窥kuī头tóu于yú牖yǒu，拖tuō尾wěi于yú堂táng。

Hearing this, a dragon descended, peering through a window and trailing its tail across the hall.

今jīn臣chén闻wén君jūn好hào士shì，不bù远yuǎn千qiān里lǐ之zhī外wài以yǐ见jiàn君jūn，七qī日rì不bù礼lǐ，君jūn非fēi好hào士shì也yě，好hào夫fú似shì士shì而ér非fēi士shì者zhě也yě。

I heard that you valued worthy men and came more than a thousand li to see you. After seven days you have shown no courtesy. You do not value worthy men: you value those who resemble them without truly being such men.

或huò曰yuē：“为wéi政zhèng先xiān杀shā后hòu教jiào。”

Someone said, “In governing, execute first and teach afterward.”

曰yuē：“于yú乎hū，天tiān先xiān秋qiū而ér后hòu春chūn乎hū？

The reply was: “Ah, does Heaven put autumn before spring?

将jiāng先xiān春chūn而ér后hòu秋qiū乎hū？”

Or spring before autumn?”

实shí无wú华huá则zé野yě，华huá无wú实shí则zé贾gǔ，华huá实shí副fù则zé礼lǐ。

Substance without refinement is uncultivated; refinement without substance is show for sale. When refinement and substance match, there is ritual propriety.

民mín之zhī初chū载zài，其qí蒙méng未wèi知zhī，譬pì如rú宝bǎo在zài于yú玄xuán室shì，有yǒu所suǒ求qiú而ér不bú见jiàn，白bái日rì照zhào焉yān，则zé群qún物wù斯sī辩biàn矣yǐ。

At the beginning of life, people are uncomprehending: like treasures in a dark room, what they seek cannot be seen. Once daylight illuminates it, the things become distinguishable.

学xué者zhě、心xīn之zhī白bái日rì也yě。

Learning is the daylight of the mind.

志zhì者zhě、学xué之zhī师shī也yě，才cái者zhě、学xué之zhī徒tú也yě，学xué者zhě、不bù患huàn才cái之zhī不bù赡shàn，而ér患huàn志zhì之zhī不bù立lì。

Resolve is learning’s teacher, and ability its pupil. A learner should be concerned less that ability is insufficient than that resolve has not been established.

且qiě芝zhī兰lán生shēng于yú深shēn林lín，不bù以yǐ无wú人rén而ér不bù芳fāng；君jūn子zǐ修xiū道dào立lì德dé，不bù为wèi穷qióng困kùn而ér败bài节jié。

Fragrant plants grow deep in the woods and do not lose their fragrance because no one is there. An exemplary person cultivates the Way and establishes virtue, without abandoning integrity because of hardship.

良liáng药yào苦kǔ于yú口kǒu，而ér利lì于yú病bìng；忠zhōng言yán逆nì于yú耳ěr，而ér利lì于yú行xíng。

Good medicine is bitter in the mouth yet helps with illness; loyal advice grates on the ear yet helps conduct.

汤tāng武wǔ以yǐ谔è谔è而ér昌chāng，桀jié纣zhòu以yǐ唯wéi唯wéi而ér亡wáng。

Tang and Wu prospered amid frank remonstrance; Jie and Zhou perished amid compliant agreement.

虽suī有yǒu至zhì圣shèng，不bù生shēng而ér智zhì；虽suī有yǒu至zhì材cái，不bù生shēng而ér能néng。

Even the greatest sage is not born already wise; even the most gifted person is not born already accomplished.

夫fū是shì故gù道dào之zhī于yú心xīn也yě，犹yóu火huǒ之zhī于yú人rén目mù也yě。

The Way relates to the mind as fire relates to the human eye.

中zhōng穽jǐng深shēn室shì，幽yōu黑hēi无wú见jiàn，及jí设shè盛shèng烛zhú，则zé百bǎi物wù彰zhāng矣yǐ。

In a deep, dark chamber nothing can be seen; when bright candles are set up, the objects become visible.

此cǐ则zé火huǒ之zhī耀yào也yě，非fēi目mù之zhī光guāng也yě，而ér目mù假jiǎ之zhī，则zé为wéi明míng矣yǐ。

The brightness belongs to the fire, not to the eye; by borrowing it, the eye sees clearly.

曾céng申shēn谓wèi子zǐ思sī曰yuē：“屈qū己jǐ以yǐ伸shēn道dào乎hū？

Zeng Shen asked Zisi: “Should one bend oneself so that the Way can advance?

抗kàng志zhì以yǐ贫pín贱jiàn乎hū？”

Or maintain one’s resolve and remain poor and low in rank?”

与yǔ屈qū己jǐ以yǐ富fù贵guì，不bù若ruò抗kàng志zhì以yǐ贫pín贱jiàn。

Rather than bend myself for wealth and rank, I would maintain my resolve in poverty and low status.

屈qū己jǐ则zé制zhì于yú人rén，抗kàng志zhì则zé不bù愧kuì于yú道dào。

Bending myself places me under another’s control; maintaining my resolve leaves me unashamed before the Way.

以yǐ知zhì能néng治zhì民mín者zhě，泅qiú也yě；以yǐ道dào德dé治zhì民mín者zhě，舟zhōu也yě。

To govern people by clever ability alone is to swim; to govern through ethical principle is to travel by boat.

……故gù水shuǐ可kě使shǐ不bù滥làn，不bù可kě使shǐ无wú流liú。

… Water can be kept from overflowing, but it cannot be made not to flow.

人rén主zhǔ承chéng天tiān命mìng以yǐ养yǎng民mín者zhě也yě，民mín存cún则zé社shè稷jì存cún，民mín亡wáng则zé社shè稷jì亡wáng。

A ruler receives Heaven’s mandate in order to sustain the people. If the people endure, the state endures; if the people perish, the state perishes.

忠zhōng者zhě、中zhōng也yě，至zhì公gōng无wú私sī。

Loyalty means centeredness: complete fairness without private favoritism.

天tiān无wú私sī，四sì时shí行xíng。

Heaven acts without partiality, and the seasons proceed.

地dì无wú私sī，万wàn物wù生shēng。

Earth acts without partiality, and living things grow.

人rén无wú私sī，大dà亨hēng贞zhēn。

A person without partiality can flourish in steadfastness.

故gù明míng王wáng之zhī理lǐ也yě，务wù在zài任rèn贤xián。

Thus the concern of an enlightened king’s government is to appoint the worthy.

贤xián臣chén尽jìn忠zhōng，则zé君jūn德dé广guǎng矣yǐ。

When worthy ministers fulfil their loyalty, the ruler’s virtue reaches more widely.

春chūn生shēng夏xià长zhǎng，秋qiū收shōu冬dōng藏cáng，阳yáng生shēng雷léi电diàn，阴yīn成chéng霜shuāng雪xuě，养yǎng育yù群qún生shēng，一yī茂mào一yī亡wáng。

Spring brings birth and summer growth; autumn brings gathering and winter storage. Yang produces thunder and lightning, yin frost and snow; living things are nourished, flourishing and passing away in turn.

故gù知zhī天tiān者zhě仰yǎng观guān天tiān文wén，知zhī地dì者zhě俯fǔ察chá地dì理lǐ。

Thus those who understand Heaven look upward to observe its patterns; those who understand Earth look downward to examine its configurations.

人rén生shēng小xiǎo幼yòu，精jīng神shén专zhuān利lì，长zhǎng成chéng已yǐ后hòu，思sī虑lǜ散sàn逸yì，固gù须xū早zǎo教jiào，勿wù失shī机jī也yě。

When people are young, their attention is concentrated and keen; after growing up, their thoughts scatter, so education should begin early and the opportunity should not be missed.

幼yòu而ér学xué者zhě，如rú日rì出chū之zhī光guāng，老lǎo而ér学xué者zhě，如rú秉bǐng烛zhú夜yè行xíng，犹yóu贤xián乎hū瞑míng目mù而ér无wú见jiàn者zhě也yě。

Learning in youth is like the light of sunrise; learning in old age is like walking at night with a candle, still better than closing one’s eyes and seeing nothing.

学xué之zhī为wéi言yán效xiào也yě。

Learning means emulating.

人rén性xìng皆jiē善shàn，而ér觉jué有yǒu先xiān后hòu，后hòu觉jué者zhě必bì效xiào先xiān觉jué之zhī所suǒ为wéi，乃nǎi可kě以yǐ明míng善shàn而ér复fù其qí初chū也yě。

Human nature is good, but awakening comes earlier to some than others; those who awaken later follow what the earlier awakened do, clarifying goodness and recovering their original condition.

习xí，鸟niǎo数shuò飞fēi也yě。

Practice is like a bird repeatedly taking flight.

学xué之zhī不bù已yǐ，如rú鸟niǎo数shuò飞fēi也yě。

Continuing in learning resembles that repeated flight.

人rén之zhī初chū，性xìng本běn善shàn。

At the beginning of human life, nature is fundamentally good.

性xìng相xiāng近jìn，习xí相xiāng远yuǎn。

People’s natures are close, but their habits carry them apart.

玉yù不bù琢zuó，不bù成chéng器qì。

Without carving, jade does not become a finished object.

人rén不bù学xué，不bù知zhī义yì。

Without learning, a person does not understand right conduct.

王wáng曰yuē：“时shí者zhě，学xué者zhě以yǐ时shí诵sòng习xí之zhī。

The annotation attributed to Wang says: “At appropriate times” means that learners recite and practise at the proper times.

诵sòng习xí以yǐ时shí，学xué无wú废fèi业yè，所suǒ以yǐ为wéi说yuè怿yì。”

Such regular practice keeps learning from being neglected, and so brings delight.

然rán则zé同tóng门mén者zhě，同tóng在zài师shī门mén以yǐ授shòu学xué者zhě也yě。

Thus “of the same school” means people studying within the teaching of the same master.

生shēng事shì爱ài敬jìng，死sǐ事shì哀āi戚qī，生shēng民mín之zhī本běn尽jìn矣yǐ，死sǐ生shēng之zhī义yì备bèi矣yǐ，孝xiào子zǐ之zhī事shì亲qīn终zhōng矣yǐ。

Serve living parents with love and respect, and the dead with grief and sorrow: the foundation of human life is fully addressed, the obligations of death and life are complete, and a filial child’s service to parents reaches its conclusion.

正zhèng义yì曰yuē：此cǐ合hé结jié生shēng死sǐ之zhī义yì。

The Correct Meaning explains: This brings together the obligations of life and death.

言yán亲qīn生shēng则zé孝xiào子zǐ事shì之zhī，尽jìn于yú爱ài敬jìng；亲qīn死sǐ则zé孝xiào子zǐ事shì之zhī，尽jìn于yú哀āi戚qī。

While parents live, filial children serve them with the fullness of love and respect; when parents die, they serve them with the fullness of grief and sorrow.

今jīn读dú论lún语yǔ，且qiě熟shú读dú学xué而ér一yī篇piān，若ruò明míng得dé一yī篇piān，其qí余yú自zì然rán易yì晓xiǎo。

When reading the Analects now, first study the Xue’er chapter thoroughly; if one chapter becomes clear, the rest will naturally be easier to understand.

且qiě如rú今jīn日rì说shuō这zhè一yī段duàn文wén字zì了le，明míng日rì又yòu思sī之zhī；一yī番fān思sī了le，又yòu第dì二èr、第dì三sān番fān思sī之zhī，便biàn是shì时shí习xí。

For example, after discussing this passage today, think about it again tomorrow; after one consideration, return for a second and third—that is repeated practice.

若ruò使shǐ天tiān下xià兼jiān相xiāng爱ài，国guó与yǔ国guó不bù相xiāng攻gōng，家jiā与yǔ家jiā不bù相xiāng乱luàn，

If everyone in the world cared for one another inclusively, states would not attack states, and households would not disrupt households;

盗dào贼zéi无wú有yǒu，君jūn臣chén父fù子zǐ皆jiē能néng孝xiào慈cí，若ruò此cǐ则zé天tiān下xià治zhì。

theft and violence would disappear, and rulers and ministers, fathers and sons would fulfil their appropriate duties of care and respect. In such circumstances the world would be well ordered.

故gù圣shèng人rén以yǐ治zhì天tiān下xià为wéi事shì者zhě，恶wū得dé不bù禁jìn恶è而ér劝quàn爱ài？

How, then, could a sage charged with ordering the world fail to restrain wrongdoing and encourage concern for others?

故gù天tiān下xià兼jiān相xiāng爱ài则zé治zhì，交jiāo相xiāng恶wù则zé乱luàn。

Thus inclusive mutual concern brings order to the world; mutual hostility brings disorder.

故gù子zǐ墨mò子zǐ曰yuē不bù可kě以yǐ不bù劝quàn爱ài人rén者zhě，此cǐ也yě。

This is why Master Mo says that encouraging care for other people cannot be neglected.

名míng者zhě所suǒ以yǐ别bié同tóng异yì、明míng是shì非fēi，道dào义yì之zhī门mén，政zhèng化huà之zhī准zhǔn绳shéng也yě。

Names distinguish sameness from difference and clarify right and wrong: they are a gateway to ethical understanding and a measuring line for government and education.

同tóng而ér有yǒu异yì，异yì而ér有yǒu同tóng，是shì之zhī谓wèi辩biàn同tóng异yì。

Within sameness there is difference, and within difference there is sameness: this is what it means to distinguish the same and the different.

知zhī，接jiē也yě。

Knowing is contact.

案àn：张zhāng说shuō是shì也yě。

My judgment: Zhang’s explanation is correct.

此cǐ言yán知zhī觉jué之zhī知zhī。

This concerns knowing in the sense of perception or awareness.

“故gù”为wéi事shì物wù所suǒ以yǐ然rán之zhī故gù，即jí事shì物wù之zhī原yuán因yīn。

Gu means the reason a thing is as it is, or its cause.

原yuán因yīn分fēn为wéi两liǎng种zhǒng：总zǒng原yuán因yīn，谓wèi之zhī“大dà故gù”；分fēn原yuán因yīn，谓wèi之zhī“小xiǎo故gù”。

Causes are divided into two kinds: the total cause, called the great cause, and a partial cause, called the small cause.

此cǐ条tiáo言yán知zhī识shí之zhī第dì一yī要yào件jiàn：须xū有yǒu能néng知zhī之zhī官guān能néng。

This entry states a first requirement of knowledge: a faculty capable of knowing.

此cǐ官guān能néng，所suǒ恃shì以yǐ知zhī也yě。

It is the faculty on which knowing relies.

然rán有yǒu之zhī未wèi必bì遂suì能néng知zhī，例lì如rú目mù，所suǒ以yǐ见jiàn也yě，然rán有yǒu目mù未wèi必bì即jí见jiàn。

Yet possessing it does not ensure knowledge, just as eyes enable sight but having eyes does not mean one is actually seeing.

庄zhuāng子zǐ与yǔ惠huì子zǐ游yóu于yú濠háo梁liáng之zhī上shàng。

Zhuangzi and Huizi were strolling on the bridge over the Hao.

庄zhuāng子zǐ曰yuē：“鯈tiáo鱼yú出chū游yóu从cóng容róng，是shì鱼yú乐lè也yě。”

Zhuangzi said, “The minnows are swimming out so freely and easily. That is the happiness of fish.”

惠huì子zǐ曰yuē：“子zǐ非fēi鱼yú，安ān知zhī鱼yú之zhī乐lè？”

Huizi said, “You are not a fish. How do you know the happiness of fish?”

庄zhuāng子zǐ曰yuē：“子zǐ非fēi我wǒ，安ān知zhī我wǒ不bù知zhī鱼yú之zhī乐lè？”

Zhuangzi said, “You are not me. How do you know that I do not know the happiness of fish?”

惠huì子zǐ曰yuē：“我wǒ非fēi子zǐ，固gù不bù知zhī子zǐ矣yǐ。

Huizi said, “I am not you, so admittedly I do not know you.

子zǐ固gù非fēi鱼yú也yě，子zǐ之zhī不bù知zhī鱼yú之zhī乐lè，全quán矣yǐ！”

But you are certainly not a fish, so your not knowing the happiness of fish follows completely!”

庄zhuāng子zǐ曰yuē：“请qǐng循xún其qí本běn。子zǐ曰yuē‘汝rǔ安ān知zhī鱼yú乐lè’云yún者zhě，

Zhuangzi said, “Let us return to the beginning. When you said, ‘How do you know the happiness of fish,’

既jì已yǐ知zhī吾wú知zhī之zhī，而ér问wèn我wǒ。我wǒ知zhī之zhī濠háo上shàng也yě。”

you already took it that I knew it and asked me. I know it here, above the Hao.”

三sān十shí辐fú共gòng一yī毂gǔ，当dāng其qí无wú，有yǒu车chē之zhī用yòng。

Thirty spokes share a single hub; the empty space within it makes the cart useful.

埏shān埴zhí以yǐ为wéi器qì，当dāng其qí无wú，有yǒu器qì之zhī用yòng。

Shape clay into a vessel; the empty space within it makes the vessel useful.

凿záo户hù牖yǒu以yǐ为wéi室shì，当dāng其qí无wú，有yǒu室shì之zhī用yòng。

Cut out doors and windows to make a room; its open space makes the room useful.

故gù有yǒu之zhī以yǐ为wéi利lì，无wú之zhī以yǐ为wéi用yòng。

Thus what is present provides the benefit; what is absent makes its use possible.

日rì初chū出chū大dà如rú车chē盖gài，及jí日rì中zhōng，则zé如rú盘pán盂yú，此cǐ不bù为wéi远yuǎn者zhě小xiǎo而ér近jìn者zhě大dà乎hū？

At sunrise the sun is as large as a carriage canopy; at noon it seems like a dish. Is this not because distant things look small and nearby things large?

日rì初chū出chū沧cāng沧cāng凉liáng凉liáng，及jí其qí日rì中zhōng，如rú探tàn汤tāng，此cǐ不bù为wéi近jìn者zhě热rè而ér远yuǎn者zhě凉liáng乎hū？

At sunrise it feels cool; at noon it is like reaching toward hot water. Is this not because nearby things are hot and distant things cool?

孔kǒng子zǐ不bù能néng决jué也yě。

Confucius could not decide.

贱jiàn生shēng于yú无wú所suǒ用yòng，中zhōng河hé失shī船chuán，一yī壶hú千qiān金jīn。

Low value comes from having no use. Lose your boat in midstream, and a single gourd is worth a fortune.

贵guì贱jiàn无wú常cháng，时shí使shǐ物wù然rán。

High and low value have no fixed permanence; circumstances make things so.

治zhì大dà者zhě，道dào不bù可kě以yǐ小xiǎo，地dì广guǎng者zhě，制zhì不bù可kě以yǐ狭xiá，位wèi高gāo者zhě，事shì不bù可kě以yǐ烦fán，民mín众zhòng者zhě，教jiào不bù可kě以yǐ苛kē。

To govern a great domain requires a broad way of governing; wide territory cannot be managed by narrow measures. A high position must not be consumed by petty interference, and a numerous people must not face harsh instruction.

鼓gǔ不bù藏cáng声shēng，故gù能néng有yǒu声shēng，镜jìng不bù没mò形xíng，故gù能néng有yǒu形xíng。

A drum does not store up sound, and thus can give sound; a mirror does not conceal forms, and thus can show forms.

非fēi有yǒu道dào不bù可kě言yán，不bù可kě言yán即jí道dào；非fēi有yǒu道dào不bù可kě思sī，不bù可kě思sī即jí道dào。

It is not that there is a Way which cannot be spoken: what cannot be spoken is the Way. It is not that there is a Way which cannot be thought: what cannot be thought is the Way.

言yán之zhī如rú吹chuī影yǐng，思sī之zhī如rú镂lòu尘chén，圣shèng智zhì造zào迷mí，鬼guǐ神shén不bù识shí。

To speak of it is like blowing upon a shadow; to think of it is like carving dust. Sagely cleverness creates confusion; even ghosts and spirits do not comprehend it.

言yán张zhāng弓gōng和hé调diào之zhī，如rú是shì乃nǎi可kě用yòng耳ěr，夫fū抑yì高gāo举jǔ下xià，损sǔn强qiáng益yì弱ruò，天tiān之zhī道dào也yě。

This means that a drawn bow must be adjusted into balance before it can be used. Lowering what is high and raising what is low, reducing the strong and helping the weak, is Heaven’s way.

人rén道dào则zé与yǔ天tiān道dào反fǎn，世shì俗sú之zhī人rén损sǔn贫pín以yǐ奉fèng富fù，夺duó弱ruò以yǐ益yì强qiáng也yě。

Human practice runs contrary to Heaven’s way: people in the ordinary world diminish the poor to support the rich and take from the weak to strengthen the powerful.

凡fán有yǒu皆jiē始shǐ于yú无wú，故gù“未wèi形xíng”、“无wú名míng”之zhī时shí则zé为wéi万wàn物wù之zhī始shǐ。

Whatever exists begins from absence; thus the condition before form and name is the beginning of the myriad things.

美měi恶è，犹yóu喜xǐ怒nù也yě；善shàn不bù善shàn，犹yóu是shì非fēi也yě。

Beauty and ugliness resemble joy and anger; goodness and its opposite resemble affirmation and denial.

喜xǐ怒nù同tóng根gēn，是shì非fēi同tóng门mén，故gù不bù可kě得dé偏piān举jǔ也yě。

Joy and anger have one root, affirmation and denial one doorway, so one side cannot be raised in isolation.

学xué之zhī广guǎng在zài于yú不bù倦juàn，不bù倦juàn在zài于yú固gù志zhì。

Breadth of learning depends on not tiring of it; not tiring depends on a firm purpose.

学xué道dào之zhī不bù成chéng就jiù，由yóu乎hū偏piān枯kū之zhī若ruò此cǐ也yě。

Failure to achieve learning of the Way comes from this sort of one-sided incompleteness.

观guān天tiān之zhī道dào，执zhí天tiān之zhī行xíng，尽jìn矣yǐ。

Observe Heaven’s way and hold to its course of action: that is the essential matter.

天tiān性xìng，人rén也yě；人rén心xīn，机jī也yě；立lì天tiān之zhī道dào以yǐ定dìng人rén也yě。

Heaven’s nature is expressed in the human; the human heart is a pivot; establishing Heaven’s way brings the human into order.

宋sòng人rén有yǒu耕gēng田tián者zhě，田tián中zhōng有yǒu株zhū，兔tù走zǒu触chù株zhū，折zhé颈jǐng而ér死sǐ。

A man in Song was ploughing a field where a tree stump stood. A rabbit ran into the stump, broke its neck and died.

因yīn释shì其qí耒lěi而ér守shǒu株zhū，冀jì复fù得dé兔tù。

He then put down his plough and watched the stump, hoping to obtain another rabbit.

兔tù不bù可kě复fù得dé，而ér身shēn为wéi宋sòng国guó笑xiào。

No further rabbit could be caught that way, and he became a laughingstock in Song.

今jīn欲yù以yǐ先xiān王wáng之zhī政zhèng，治zhì当dāng世shì之zhī民mín，皆jiē守shǒu株zhū之zhī类lèi也yě。

Those who now wish to govern the people of their own time with the policies of former kings are all like the man watching the stump.

不bù法fǎ古gǔ，不bù修xiū今jīn，因yīn世shì而ér为wéi之zhī治zhì，度duó俗sú而ér为wéi之zhī法fǎ。

Do not simply model yourself on antiquity or mechanically continue the present. Govern in response to the age, and make regulations after considering its customs.

今jīn吾wú欲yù变biàn法fǎ以yǐ治zhì，更gēng礼lǐ以yǐ教jiào百bǎi姓xìng，恐kǒng天tiān下xià之zhī议yì我wǒ也yě。

Now I wish to change the laws in order to govern and alter ritual in order to teach the people, but I fear the world’s criticism of me.

一yī臣chén专zhuān君jūn，群qún臣chén皆jiē蔽bì。

If one minister monopolizes the ruler, the other ministers are all obscured.

……是shì以yǐ明míng君jūn使shǐ其qí臣chén并bìng进jìn辐fú凑còu，莫mò得dé专zhuān君jūn焉yān。

… A discerning ruler therefore allows ministers to approach together like spokes converging on a hub, so that none can monopolize access.

蔽bì君jūn之zhī明míng，塞sāi君jūn之zhī听tīng，夺duó之zhī政zhèng而ér专zhuān其qí令lìng，有yǒu其qí民mín而ér取qǔ其qí国guó矣yǐ。

Obscure the ruler’s sight, block his hearing, seize his government and monopolize his commands: then one possesses his people and takes his state.

因yīn也yě者zhě，因yīn人rén之zhī情qíng也yě。

Following circumstances means working with human dispositions.

人rén莫mò不bù自zì为wèi也yě，化huà而ér使shǐ之zhī为wèi我wǒ，则zé莫mò可kě得dé而ér用yòng矣yǐ。

Everyone acts on their own behalf; if one first demands that they be transformed into acting for me, no one will be available to employ.

故gù用yòng人rén之zhī自zì为wèi，不bù用yòng人rén之zhī为wèi我wǒ，则zé莫mò不bù可kě得dé而ér用yòng矣yǐ。