Robber Zhi｜Zhuangzi | ChineseStudy

孔（kǒng）子（zǐ）与（yǔ）柳（liǔ）下（xià）季（jì）为（wèi）友（yǒu），（）柳（liǔ）下（xià）季（jì）之（zhī）弟（dì）名（míng）曰（yuē）盗（dào）跖（zhí）。（）盗（dào）跖（zhí）从（cóng）卒（zú）九（jiǔ）千（qiān）人（rén），（）横（héng）行（xíng）天（tiān）下（xià），（）侵（qīn）暴（bào）诸（zhū）侯（hóu）。（）穴（xué）室（shì）枢（shū）户（hù），（）驱（qū）人（rén）牛（niú）马（mǎ），（）取（qǔ）人（rén）妇（fù）女（nǚ）。（）贪（tān）得（dé）忘（wàng）亲（qīn），（）不（bù）顾（gù）父（fù）母（mǔ）兄（xiōng）弟（dì），（）不（bù）祭（jì）先（xiān）祖（zǔ）。（）

Confucius and Liuxia Ji were friends, and Liuxia Ji’s younger brother was named Robber Zhi. Robber Zhi led nine thousand followers and rampaged across the world, attacking and oppressing the feudal lords. They bored through houses and forced doors, drove away people’s cattle and horses, and seized people’s women. He was greedy for gain and forgetful of kin, disregarded his parents and brothers, and did not sacrifice to his ancestors.

所（suǒ）过（guò）之（zhī）邑（yì），（）大（dà）国（guó）守（shǒu）城（chéng），（）小（xiǎo）国（guó）入（rù）保（bǎo），（）万（wàn）民（mín）苦（kǔ）之（zhī）。（）孔（kǒng）子（zǐ）谓（wèi）柳（liǔ）下（xià）季（jì）曰（yuē）：（）“（）夫（fū）为（wéi）人（rén）父（fù）者（zhě），（）必（bì）能（néng）诏（zhào）其（qí）子（zǐ）；（）为（wéi）人（rén）兄（xiōng）者（zhě），（）必（bì）能（néng）教（jiào）其（qí）弟（dì）。（）若（ruò）父（fù）不（bù）能（néng）诏（zhào）其（qí）子（zǐ），（）兄（xiōng）不（bù）能（néng）教（jiào）其（qí）弟（dì），（）则（zé）无（wú）贵（guì）父（fù）子（zǐ）兄（xiōng）弟（dì）之（zhī）亲（qīn）矣（yǐ）。（）

In the towns he passed through, the large states defended their city walls and the small states withdrew into their fortresses, while the countless people suffered from him. Confucius said to Liuxia Ji: 'As a father, one must be able to instruct his son; as an elder brother, one must be able to teach his younger brother. If a father cannot instruct his son and an elder brother cannot teach his younger brother, then there is no worth in the kinship of father and son or elder and younger brother.'

今（jīn）先（xiān）生（shēng），（）世（shì）之（zhī）才（cái）士（shì）也（yě），（）弟（dì）为（wèi）盗（dào）跖（zhí），（）为（wèi）天（tiān）下（xià）害（hài），（）而（ér）弗（fú）能（néng）教（jiào）也（yě），（）丘（qiū）窃（qiè）为（wèi）先（xiān）生（shēng）羞（xiū）之（zhī）。（）丘（qiū）请（qǐng）为（wèi）先（xiān）生（shēng）往（wǎng）说（shuì）之（zhī）。（）”（）

Now, sir, you are a man of talent in this age; yet your younger brother is Robber Zhi, a scourge to the world, and you are unable to teach him. I, Qiu, privately feel ashamed for you. I ask leave to go and persuade him on your behalf.'

柳（liǔ）下（xià）季（jì）曰（yuē）：（）“（）先（xiān）生（shēng）言（yán）为（wéi）人（rén）父（fù）者（zhě）必（bì）能（néng）诏（zhào）其（qí）子（zǐ），（）为（wéi）人（rén）兄（xiōng）者（zhě）必（bì）能（néng）教（jiào）其（qí）弟（dì），（）若（ruò）子（zǐ）不（bù）听（tīng）父（fù）之（zhī）诏（zhào），（）弟（dì）不（bù）受（shòu）兄（xiōng）之（zhī）教（jiào），（）虽（suī）今（jīn）先（xiān）生（shēng）之（zhī）辩（biàn），（）将（jiāng）奈（nài）之（zhī）何（hé）哉（zāi）？（）

Liuxia Ji said, "You say, sir, that a father is sure to be able to instruct his son, and an elder brother is sure to be able to teach his younger brother. But if the son does not heed the father's instruction, and the younger brother does not accept the elder brother's teaching, then even with your eloquence as it is now, sir, what could you do about it?"

且（qiě）跖（zhí）之（zhī）为（wéi）人（rén）也（yě），（）心（xīn）如（rú）涌（yǒng）泉（quán），（）意（yì）如（rú）飘（piāo）风（fēng），（）强（qiáng）足（zú）以（yǐ）距（jù）敌（dí），（）辩（biàn）足（zú）以（yǐ）饰（shì）非（fēi）。（）顺（shùn）其（qí）心（xīn）则（zé）喜（xǐ），（）逆（nì）其（qí）心（xīn）则（zé）怒（nù），（）易（yì）辱（rǔ）人（rén）以（yǐ）言（yán）。（）先（xiān）生（shēng）必（bì）无（wú）往（wǎng）。（）”（）

"Moreover, as for the sort of man Zhi is: his mind is like a gushing spring, his will like a whirlwind; his strength is enough to hold off an enemy, and his eloquence is enough to gloss over what is wrong. If you follow his heart he is pleased; if you cross his heart he flies into a rage. He readily insults people with his words. You must not go, sir."

孔（kǒng）子（zǐ）不（bù）听（tīng），（）颜（yán）回（huí）为（wéi）驭（yù），（）子（zǐ）贡（gòng）为（wéi）右（yòu），（）往（wǎng）见（jiàn）盗（dào）跖（zhí）。（）

Confucius did not listen. With Yan Hui driving the chariot and Zigong as his attendant on the right, he set out to see Robber Zhi.

盗（dào）跖（zhí）乃（nǎi）方（fāng）休（xiū）卒（zú）徒（tú）大（dà）山（shān）之（zhī）阳（yáng），（）脍（kuài）人（rén）肝（gān）而（ér）餔（bū）之（zhī）。（）孔（kǒng）子（zǐ）下（xià）车（chē）而（ér）前（qián），（）见（jiàn）谒（yè）者（zhě）曰（yuē）：（）“（）鲁（lǔ）人（rén）孔（kǒng）丘（qiū），（）闻（wén）将（jiāng）军（jūn）高（gāo）义（yì），（）敬（jìng）再（zài）拜（bài）谒（yè）者（zhě）。（）”（）

Robber Zhi was just then resting his soldiers and followers on the southern slope of the great mountain, mincing human liver and eating it. Confucius got down from his carriage, stepped forward, saw the usher, and said, “I am Kong Qiu of Lu. Having heard of the general’s lofty righteousness, I respectfully bow twice and ask you to announce me.”

谒（yè）者（zhě）入（rù）通（tōng）。（）盗（dào）跖（zhí）闻（wén）之（zhī）大（dà）怒（nù），（）目（mù）如（rú）明（míng）星（xīng），（）发（fà）上（shàng）指（zhǐ）冠（guān），（）曰（yuē）：（）“（）此（cǐ）夫（fū）鲁（lǔ）国（guó）之（zhī）巧（qiǎo）伪（wěi）人（rén）孔（kǒng）丘（qiū）非（fēi）邪（yé）？（）

The usher went in and announced him. When Robber Zhi heard this, he flew into a fury; his eyes glared like bright stars, his hair rose and lifted his cap, and he said, “Is this not that cunning hypocrite Kong Qiu of Lu?”

为（wèi）我（wǒ）告（gào）之（zhī）：（）尔（ěr）作（zuò）言（yán）造（zào）语（yǔ），（）妄（wàng）称（chēng）文（wén）、（）武（wǔ），（）冠（guàn）枝（zhī）木（mù）之（zhī）冠（guān），（）带（dài）死（sǐ）牛（niú）之（zhī）胁（xié），（）多（duō）辞（cí）缪（miù）说（shuō），（）不（bù）耕（gēng）而（ér）食（shí），（）不（bù）织（zhī）而（ér）衣（yì），（）摇（yáo）唇（chún）鼓（gǔ）舌（shé），（）擅（shàn）生（shēng）是（shì）非（fēi），（）以（yǐ）迷（mí）天（tiān）下（xià）之（zhī）主（zhǔ），（）使（shǐ）天（tiān）下（xià）学（xué）士（shì）不（bù）反（fǎn）其（qí）本（běn），（）妄（wàng）作（zuò）孝（xiào）弟（tì），（）而（ér）侥（jiǎo）幸（xìng）于（yú）封（fēng）侯（hóu）富（fù）贵（guì）者（zhě）也（yě）。（）

Tell him this for me: You invent words and fabricate sayings, recklessly invoking King Wen and King Wu; you wear a cap of branching wood and gird yourself with the ribs of a dead ox; you are full of many words and erroneous doctrines; you do not farm, yet you eat; you do not weave, yet you wear clothes; you wag your lips and beat your tongue, arbitrarily stirring up right and wrong, in order to confuse the rulers of the world and make the scholars of the world fail to return to their root; you recklessly fabricate filial piety and fraternal duty, and are one of those who seek by lucky chance to be enfeoffed as a lord and made rich and honored.

子（zǐ）之（zhī）罪（zuì）大（dà）极（jí）重（zhòng），（）疾（jí）走（zǒu）归（guī）！（）不（bù）然（rán），（）我（wǒ）将（jiāng）以（yǐ）子（zǐ）肝（gān）益（yì）昼（zhòu）餔（bū）之（zhī）膳（shàn）。（）”（）

Your crime is great and exceedingly grave; run back quickly! Otherwise, I will use your liver to add to my daytime meal.

孔（kǒng）子（zǐ）复（fù）通（tōng）曰（yuē）：（）“（）丘（qiū）得（dé）幸（xìng）于（yú）季（jì），（）愿（yuàn）望（wàng）履（lǚ）幕（mù）下（xià）。（）”（）

Confucius sent in word again, saying, “I, Qiu, have had the good fortune to receive Ji’s favor, and I wish to tread beneath your tent.”

谒（yè）者（zhě）复（fù）通（tōng）。（）盗（dào）跖（zhí）曰（yuē）：（）使（shǐ）来（lái）前（qián）！（）”（）

The usher reported him again. Robber Zhi said, “Let him come forward!”

孔（kǒng）子（zǐ）趋（qū）而（ér）进（jìn），（）避（bì）席（xí）反（fǎn）走（zǒu），（）再（zài）拜（bài）盗（dào）跖（zhí）。（）盗（dào）跖（zhí）大（dà）怒（nù），（）两（liǎng）展（zhǎn）其（qí）足（zú），（）案（àn）剑（jiàn）瞋（chēn）目（mù），（）声（shēng）如（rú）乳（rǔ）虎（hǔ），（）曰（yuē）：（）“（）丘（qiū）来（lái）前（qián）！（）若（ruò）所（suǒ）言（yán）顺（shùn）吾（wú）意（yì）则（zé）生（shēng），（）逆（nì）吾（wú）心（xīn）则（zé）死（sǐ）。（）”（）

Confucius hurried forward, left his mat, stepped back, and bowed twice to Robber Zhi. Robber Zhi flew into a rage, stretched out both legs, pressed his hand on his sword, glared, and said in a voice like a nursing tigress: 'Qiu, come forward! If what you say agrees with my mind, you live; if it goes against my heart, you die.'

孔（kǒng）子（zǐ）曰（yuē）：（）“（）丘（qiū）闻（wén）之（zhī），（）凡（fán）天（tiān）下（xià）有（yǒu）三（sān）德（dé）：（）生（shēng）而（ér）长（cháng）大（dà），（）美（měi）好（hǎo）无（wú）双（shuāng），（）少（shào）长（zhǎng）贵（guì）贱（jiàn）见（jiàn）而（ér）皆（jiē）说（yuè）之（zhī），（）此（cǐ）上（shàng）德（dé）也（yě）；（）知（zhì）维（wéi）天（tiān）地（dì），（）能（néng）辩（biàn）诸（zhū）物（wù），（）此（cǐ）中（zhōng）德（dé）也（yě）；（）勇（yǒng）悍（hàn）果（guǒ）敢（gǎn），（）聚（jù）众（zhòng）率（shuài）兵（bīng），（）此（cǐ）下（xià）德（dé）也（yě）。（）

Confucius said: 'I have heard that in the world there are three kinds of virtue. To be tall and large by nature, handsome and beautiful beyond compare, so that young and old, noble and lowly all delight in him when they see him—this is the highest virtue. To have knowledge that encompasses heaven and earth and to be able to distinguish all things—this is the middle virtue. To be brave and fierce, resolute and daring, able to gather crowds and lead troops—this is the lowest virtue.'

凡（fán）人（rén）有（yǒu）此（cǐ）一（yī）德（dé）者（zhě），（）足（zú）以（yǐ）南（nán）面（miàn）称（chēng）孤（gū）矣（yǐ）。（）今（jīn）将（jiāng）军（jūn）兼（jiān）此（cǐ）三（sān）者（zhě），（）身（shēn）长（cháng）八（bā）尺（chǐ）二（èr）寸（cùn），（）面（miàn）目（mù）有（yǒu）光（guāng），（）唇（chún）如（rú）激（jī）丹（dān），（）齿（chǐ）如（rú）齐（qí）贝（bèi），（）音（yīn）中（zhòng）黄（huáng）钟（zhōng），（）而（ér）名（míng）曰（yuē）盗（dào）跖（zhí），（）丘（qiū）窃（qiè）为（wèi）将（jiāng）军（jūn）耻（chǐ）不（bù）取（qǔ）焉（yān）。（）

Anyone who possesses but one of these virtues is sufficient to face south and call himself 'the Solitary.' Now, General, you combine all three: you are eight chi two cun tall; your face and eyes have a radiance; your lips are like fresh cinnabar; your teeth are like evenly arranged shells; your voice accords with the Yellow Bell; and yet your name is Robber Zhi. I privately feel shame for you, General, and would not take such a name.

将（jiāng）军（jūn）有（yǒu）意（yì）听（tīng）臣（chén），（）臣（chén）请（qǐng）南（nán）使（shǐ）吴（wú）越（yuè），（）北（běi）使（shǐ）齐（qí）鲁（lǔ），（）东（dōng）使（shǐ）宋（sòng）卫（wèi），（）西（xī）使（shǐ）晋（jìn）楚（chǔ），（）使（shǐ）为（wèi）将（jiāng）军（jūn）造（zào）大（dà）城（chéng）数（shù）百（bǎi）里（lǐ），（）立（lì）数（shù）十（shí）万（wàn）户（hù）之（zhī）邑（yì），（）尊（zūn）将（jiāng）军（jūn）为（wéi）诸（zhū）侯（hóu），（）与（yǔ）天（tiān）下（xià）更（gēng）始（shǐ），（）罢（bà）兵（bīng）休（xiū）卒（zú），（）收（shōu）养（yǎng）昆（kūn）弟（dì），（）共（gòng）祭（jì）先（xiān）祖（zǔ）。（）

If the General is willing to heed me, I ask to be sent south as envoy to Wu and Yue, north to Qi and Lu, east to Song and Wei, and west to Jin and Chu, so that they may build for the General a great walled city some hundreds of li across, establish a settlement of several hundred thousand households, honor the General as a feudal lord, make a fresh beginning with all under Heaven, halt arms and rest the troops, gather and care for your brothers, and jointly sacrifice to the ancestors.

此（cǐ）圣（shèng）人（rén）才（cái）士（shì）之（zhī）行（xíng），（）而（ér）天（tiān）下（xià）之（zhī）愿（yuàn）也（yě）。（）”（）

This is the conduct of sages and men of talent, and it is the wish of all under Heaven.

盗（dào）跖（zhí）大（dà）怒（nù）曰（yuē）：（）“（）丘（qiū）来（lái）前（qián）！（）夫（fū）可（kě）规（guī）以（yǐ）利（lì）而（ér）可（kě）谏（jiàn）以（yǐ）言（yán）者（zhě），（）皆（jiē）愚（yú）陋（lòu）恒（héng）民（mín）之（zhī）谓（wèi）耳（ěr）。（）今（jīn）长（cháng）大（dà）美（měi）好（hǎo），（）人（rén）见（jiàn）而（ér）悦（yuè）之（zhī）者（zhě），（）此（cǐ）吾（wú）父（fù）母（mǔ）之（zhī）遗（yí）德（dé）也（yě），（）丘（qiū）虽（suī）不（bù）吾（wú）誉（yù），（）吾（wú）独（dú）不（bù）自（zì）知（zhī）邪（yé）？（）

Robber Zhi flew into a rage and said: ‘Qiu, come forward! Those who can be swayed by profit and corrected by words are simply what one calls foolish, shallow, ordinary people. Now, as for being tall and handsome, so that people who see me are delighted—this is the virtue my parents left me. Even if you, Qiu, do not praise me, would I alone not know it myself?’

且（qiě）吾（wú）闻（wén）之（zhī），（）好（hào）面（miàn）誉（yù）人（rén）者（zhě），（）亦（yì）好（hào）背（bèi）而（ér）毁（huǐ）之（zhī）。（）今（jīn）丘（qiū）告（gào）我（wǒ）以（yǐ）大（dà）城（chéng）众（zhòng）民（mín），（）是（shì）欲（yù）规（guī）我（wǒ）以（yǐ）利（lì）而（ér）恒（héng）民（mín）畜（xù）我（wǒ）也（yě），（）安（ān）可（kě）久（jiǔ）长（cháng）也（yě）！（）城（chéng）之（zhī）大（dà）者（zhě），（）莫（mò）大（dà）乎（hū）天（tiān）下（xià）矣（yǐ）。（）

Moreover, I have heard that those who like to praise others to their faces also like to slander them behind their backs. Now Qiu tells me of a great city and a multitude of people: this is to induce me with profit and to keep me as one of the common people. How could that last long? As for great cities, none is greater than all under heaven.

尧（yáo）、（）舜（shùn）有（yǒu）天（tiān）下（xià），（）子（zǐ）孙（sūn）无（wú）置（zhì）锥（zhuī）之（zhī）地（dì）；（）汤（tāng）、（）武（wǔ）立（lì）为（wéi）天（tiān）子（zǐ），（）而（ér）后（hòu）世（shì）绝（jué）灭（miè）。（）非（fēi）以（yǐ）其（qí）利（lì）大（dà）故（gù）邪（yé）？（）且（qiě）吾（wú）闻（wén）之（zhī），（）古（gǔ）者（zhě）禽（qín）兽（shòu）多（duō）而（ér）人（rén）少（shǎo），（）于（yú）是（shì）民（mín）皆（jiē）巢（cháo）居（jū）以（yǐ）避（bì）之（zhī）。（）昼（zhòu）拾（shí）橡（xiàng）栗（lì），（）暮（mù）栖（qī）木（mù）上（shàng），（）故（gù）命（mìng）之（zhī）曰（yuē）‘（）有（yǒu）巢（cháo）氏（shì）之（zhī）民（mín）’（）。（）

Yao and Shun possessed all under heaven, yet their descendants had not even a place to set an awl; Tang and Wu became Sons of Heaven, yet their later lines were wiped out. Was this not because their gain was great? Moreover, I have heard that in ancient times birds and beasts were many and people few, so the people all lived in nests to avoid them. By day they gathered acorns and chestnuts; at dusk they perched in the trees. Therefore they were called 'the people of Youchao Shi'.

古（gǔ）者（zhě）民（mín）不（bù）知（zhī）衣（yī）服（fú），（）夏（xià）多（duō）积（jī）薪（xīn），（）冬（dōng）则（zé）炀（yáng）之（zhī），（）故（gù）命（mìng）之（zhī）曰（yuē）‘（）知（zhī）生（shēng）之（zhī）民（mín）’（）。（）神（shén）农（nóng）之（zhī）世（shì），（）卧（wò）则（zé）居（jū）居（jū），（）起（qǐ）则（zé）于（yú）于（yú）。（）民（mín）知（zhī）其（qí）母（mǔ），（）不（bù）知（zhī）其（qí）父（fù），（）与（yǔ）麋（mí）鹿（lù）共（gòng）处（chǔ），（）耕（gēng）而（ér）食（shí），（）织（zhī）而（ér）衣（yì），（）无（wú）有（yǒu）相（xiāng）害（hài）之（zhī）心（xīn）。（）此（cǐ）至（zhì）德（dé）之（zhī）隆（lóng）也（yě）。（）

In ancient times, people had no knowledge of clothing. In summer they gathered much firewood; in winter they burned it to keep warm. Therefore they were called 'the people who know how to live.' In the age of Shennong, when they lay down they were quietly settled; when they rose they were calmly at ease. The people knew their mothers but not their fathers; they lived together with elk and deer, farmed for food, wove for clothing, and had no mind to harm one another. This was the flourishing height of perfect virtue.

然（rán）而（ér）黄（huáng）帝（dì）不（bù）能（néng）致（zhì）德（dé），（）与（yǔ）蚩（chī）尤（yóu）战（zhàn）于（yú）涿（zhuō）鹿（lù）之（zhī）野（yě），（）流（liú）血（xuè）百（bǎi）里（lǐ）。（）尧（yáo）、（）舜（shùn）作（zuò），（）立（lì）群（qún）臣（chén），（）汤（tāng）放（fàng）其（qí）主（zhǔ），（）武（wǔ）王（wáng）杀（shā）纣（zhòu）。（）自（zì）是（shì）之（zhī）后（hòu），（）以（yǐ）强（qiáng）陵（líng）弱（ruò），（）以（yǐ）众（zhòng）暴（bào）寡（guǎ）。（）汤（tāng）、（）武（wǔ）以（yǐ）来（lái），（）皆（jiē）乱（luàn）人（rén）之（zhī）徒（tú）也（yě）。（）

Yet the Yellow Emperor could not achieve virtue: he fought Chiyou in the wilds of Zhuolu, and blood flowed for a hundred li. Yao and Shun arose and established the assembled ministers; Tang banished his lord; King Wu killed Zhou. From that time on, the strong oppressed the weak, and the many did violence to the few. From Tang and Wu onward, they have all been a gang of men who bring disorder.

今（jīn）子（zǐ）修（xiū）文（wén）、（）武（wǔ）之（zhī）道（dào），（）掌（zhǎng）天（tiān）下（xià）之（zhī）辩（biàn），（）以（yǐ）教（jiào）后（hòu）世（shì）。（）缝（féng）衣（yī）浅（qiǎn）带（dài），（）矫（jiǎo）言（yán）伪（wěi）行（xíng），（）以（yǐ）迷（mí）惑（huò）天（tiān）下（xià）之（zhī）主（zhǔ），（）而（ér）欲（yù）求（qiú）富（fù）贵（guì）焉（yān）。（）盗（dào）莫（mò）大（dà）于（yú）子（zǐ），（）天（tiān）下（xià）何（hé）故（gù）不（bù）谓（wèi）子（zǐ）为（wéi）盗（dào）丘（qiū），（）而（ér）乃（nǎi）谓（wèi）我（wǒ）为（wéi）盗（dào）跖（zhí）？（）子（zǐ）以（yǐ）甘（gān）辞（cí）说（shuì）子（zǐ）路（lù）而（ér）使（shǐ）从（cóng）之（zhī）。（）

Now you cultivate the Way of King Wen and King Wu and preside over the disputations of the world in order to teach later generations. Wearing broad robes and a loose sash, with affected words and false conduct, you delude the rulers of the world and thereby seek wealth and honor. No robber is greater than you. Why does the world not call you Robber Qiu, but instead calls me Robber Zhi? With sweet words you persuaded Zilu and made him follow you.

使（shǐ）子（zǐ）路（lù）去（qù）其（qí）危（wēi）冠（guān），（）解（jiě）其（qí）长（cháng）剑（jiàn），（）而（ér）受（shòu）教（jiào）于（yú）子（zǐ）。（）天（tiān）下（xià）皆（jiē）曰（yuē）：（）“（）孔（kǒng）丘（qiū）能（néng）止（zhǐ）暴（bào）禁（jìn）非（fēi）。（）其（qí）卒（zú）之（zhī）也（yě），（）子（zǐ）路（lù）欲（yù）杀（shā）卫（wèi）君（jūn）而（ér）事（shì）不（bù）成（chéng），（）身（shēn）菹（zū）于（yú）卫（wèi）东（dōng）门（mén）之（zhī）上（shàng），（）是（shì）子（zǐ）教（jiào）之（zhī）不（bù）至（zhì）也（yě）。（）

You made Zilu remove his high cap and take off his long sword, and receive instruction from you. Everyone in the world said, 'Kong Qiu can stop violence and prohibit wrongdoing.' But in the end, when Zilu wanted to kill the lord of Wei and the affair failed, his body was minced and displayed above the east gate of Wei. This was because your teaching did not go far enough.

子（zǐ）自（zì）谓（wèi）才（cái）士（shì）圣（shèng）人（rén）邪（yé），（）则（zé）再（zài）逐（zhú）于（yú）鲁（lǔ），（）削（xuē）迹（jì）于（yú）卫（wèi），（）穷（qióng）于（yú）齐（qí），（）围（wéi）于（yú）陈（chén）蔡（cài），（）不（bù）容（róng）身（shēn）于（yú）天（tiān）下（xià）。（）子（zǐ）教（jiāo）子（zǐ）路（lù）菹（zū）。（）此（cǐ）患（huàn），（）上（shàng）无（wú）以（yǐ）为（wéi）身（shēn），（）下（xià）无（wú）以（yǐ）为（wéi）人（rén）。（）子（zǐ）之（zhī）道（dào）岂（qǐ）足（zú）贵（guì）邪（yé）？（）世（shì）之（zhī）所（suǒ）高（gāo），（）莫（mò）若（ruò）黄（huáng）帝（dì）。（）

You call yourself a talented scholar and a sage, do you not? Yet you were twice driven out of Lu, your traces were erased in Wei, you were reduced to straits in Qi, you were besieged between Chen and Cai, and you found no place to shelter yourself in the world. You taught Zilu, and he was made into mincemeat. In this calamity, above you had no way to preserve yourself, below no way to be of service to others. How could your Way be worth prizing? Among those the world exalts, none compares to the Yellow Emperor.

黄（huáng）帝（dì）尚（shàng）不（bù）能（néng）全（quán）德（dé），（）而（ér）战（zhàn）于（yú）涿（zhuō）鹿（lù）之（zhī）野（yě），（）流（liú）血（xuè）百（bǎi）里（lǐ）。（）尧（yáo）不（bù）慈（cí），（）舜（shùn）不（bù）孝（xiào），（）禹（yǔ）偏（piān）枯（kū），（）汤（tāng）放（fàng）其（qí）主（zhǔ），（）武（wǔ）王（wáng）伐（fá）纣（zhòu），（）文（wén）王（wáng）拘（jū）羑（yǒu）里（lǐ）。（）此（cǐ）六（liù）子（zǐ）者（zhě），（）世（shì）之（zhī）所（suǒ）高（gāo）也（yě）。（）

Even the Yellow Emperor could not keep his virtue whole, but fought in the wilds of Zhuolu, and the blood flowed for a hundred li. Yao was not kind, Shun was not filial, Yu was withered on one side, Tang banished his lord, King Wu attacked Zhou, and King Wen was imprisoned at Youli. These six figures—Yao, Shun, Yu, Tang, King Wu, and King Wen—are the ones the world exalts.

孰（shú）论（lùn）之（zhī），（）皆（jiē）以（yǐ）利（lì）惑（huò）其（qí）真（zhēn）而（ér）强（qiǎng）反（fǎn）其（qí）情（qíng）性（xìng），（）其（qí）行（xíng）乃（nǎi）甚（shèn）可（kě）羞（xiū）也（yě）。（）世（shì）之（zhī）所（suǒ）谓（wèi）贤（xián）士（shì）：（）伯（bó）夷（yí）、（）叔（shū）齐（qí）。（）伯（bó）夷（yí）、（）叔（shū）齐（qí）辞（cí）孤（gū）竹（zhú）之（zhī）君（jūn），（）而（ér）饿（è）死（sǐ）于（yú）首（shǒu）阳（yáng）之（zhī）山（shān），（）骨（gǔ）肉（ròu）不（bù）葬（zàng）。（）鲍（bào）焦（jiāo）饰（shì）行（xíng）非（fēi）世（shì），（）抱（bào）木（mù）而（ér）死（sǐ）。（）

If one assesses them, all let gain delude their true nature and forcibly turned against their own disposition; their conduct is truly very shameful. Those the world calls worthy scholars are Boyi and Shuqi. Boyi and Shuqi declined the rule of Guzhu, then starved to death on Mount Shouyang, and their flesh and bones were left unburied. Bao Jiao adorned his conduct and condemned the world, and died embracing a tree.

申（shēn）徒（tú）狄（dí）谏（jiàn）而（ér）不（bù）听（tīng），（）负（fù）石（shí）自（zì）投（tóu）于（yú）河（hé），（）为（wéi）鱼（yú）鳖（biē）所（suǒ）食（shí）。（）介（jiè）子（zǐ）推（tuī）至（zhì）忠（zhōng）也（yě），（）自（zì）割（gē）其（qí）股（gǔ）以（yǐ）食（sì）文（wén）公（gōng）。（）文（wén）公（gōng）后（hòu）背（bèi）之（zhī），（）子（zǐ）推（tuī）怒（nù）而（ér）去（qù），（）抱（bào）木（mù）而（ér）燔（fán）死（sǐ）。（）尾（wěi）生（shēng）与（yǔ）女（nǚ）子（zǐ）期（qī）于（yú）梁（liáng）下（xià），（）女（nǚ）子（zǐ）不（bù）来（lái），（）水（shuǐ）至（zhì）不（bù）去（qù），（）抱（bào）梁（liáng）柱（zhù）而（ér）死（sǐ）。（）

Shen Tu Di remonstrated but was not heeded; carrying a stone on his back, he threw himself into the river and was eaten by fish and turtles. Jie Zitui was supremely loyal: he cut flesh from his own thigh to feed Duke Wen. Later Duke Wen turned his back on him; Zitui left in anger and, embracing a tree, was burned to death. Wei Sheng arranged to meet a woman beneath a bridge; when she did not come and the water rose, he would not leave, and embracing the bridge pillar, he died.

此（cǐ）六（liù）子（zǐ）者（zhě），（）无（wú）异（yì）于（yú）磔（zhé）犬（quǎn）流（liú）豕（shǐ）、（）操（cāo）瓢（piáo）而（ér）乞（qǐ）者（zhě），（）皆（jiē）离（lí）名（míng）轻（qīng）死（sǐ），（）不（bù）念（niàn）本（běn）养（yǎng）寿（shòu）命（mìng）者（zhě）也（yě）。（）世（shì）之（zhī）所（suǒ）谓（wèi）忠（zhōng）臣（chén）者（zhě），（）莫（mò）若（ruò）王（wáng）子（zǐ）比（bǐ）干（gān）、（）伍（wǔ）子（zǐ）胥（xū）。（）子（zǐ）胥（xū）沉（chén）江（jiāng），（）比（bǐ）干（gān）剖（pōu）心（xīn）。（）此（cǐ）二（èr）子（zǐ）者（zhě），（）世（shì）谓（wèi）忠（zhōng）臣（chén）也（yě），（）然（rán）卒（zú）为（wéi）天（tiān）下（xià）笑（xiào）。（）

These six men are no different from a torn-apart dog, a drifting pig, or a beggar holding a gourd ladle: all are entangled by reputation and make light of death, without considering the root of nourishing life and prolonging their allotted years. Among those the world calls loyal ministers, none surpass Prince Bi Gan and Wu Zixu. Zixu was sunk in the river, and Bi Gan had his heart cut out. These two are called loyal ministers by the world, yet in the end they became a laughingstock for all under heaven.

自（zì）上（shàng）观（guān）之（zhī），（）至（zhì）于（yú）子（zǐ）胥（xū）、（）比（bǐ）干（gān），（）皆（jiē）不（bù）足（zú）贵（guì）也（yě）。（）丘（qiū）之（zhī）所（suǒ）以（yǐ）说（shuì）我（wǒ）者（zhě），（）若（ruò）告（gào）我（wǒ）以（yǐ）鬼（guǐ）事（shì），（）则（zé）我（wǒ）不（bù）能（néng）知（zhī）也（yě）；（）若（ruò）告（gào）我（wǒ）以（yǐ）人（rén）事（shì）者（zhě），（）不（bù）过（guò）此（cǐ）矣（yǐ），（）皆（jiē）吾（wú）所（suǒ）闻（wén）知（zhī）也（yě）。（）

Viewed from a higher standpoint, even Zixu and Bi Gan are not worthy of esteem. As for what you, Qiu, use to persuade me: if you tell me about ghostly matters, then I cannot know it; if you tell me about human affairs, they are no more than this—all are things I have heard and know.

今（jīn）吾（wú）告（gào）子（zǐ）以（yǐ）人（rén）之（zhī）情（qíng）：（）目（mù）欲（yù）视（shì）色（sè），（）耳（ěr）欲（yù）听（tīng）声（shēng），（）口（kǒu）欲（yù）察（chá）味（wèi），（）志（zhì）气（qì）欲（yù）盈（yíng）。（）人（rén）上（shàng）寿（shòu）百（bǎi）岁（suì），（）中（zhōng）寿（shòu）八（bā）十（shí），（）下（xià）寿（shòu）六（liù）十（shí），（）除（chú）病（bìng）瘦（shòu）死（sǐ）丧（sàng）忧（yōu）患（huàn），（）其（qí）中（zhōng）开（kāi）口（kǒu）而（ér）笑（xiào）者（zhě），（）一（yí）月（yuè）之（zhī）中（zhōng）不（bù）过（guò）四（sì）五（wǔ）日（rì）而（ér）已（yǐ）矣（yǐ）。（）

Now I will tell you the true condition of human beings: the eyes wish to see colors, the ears wish to hear sounds, the mouth wishes to discern flavors, and the will and vital energy seek fulfillment. For humans, the highest lifespan is a hundred years, the middle eighty, the lowest sixty. Once illness, emaciation, death and mourning, and anxieties are subtracted, the days on which they open their mouths and laugh are no more than four or five in a month.

天（tiān）与（yǔ）地（dì）无（wú）穷（qióng），（）人（rén）死（sǐ）者（zhě）有（yǒu）时（shí）。（）操（cāo）有（yǒu）时（shí）之（zhī）具（jù），（）而（ér）托（tuō）于（yú）无（wú）穷（qióng）之（zhī）间（jiān），（）忽（hū）然（rán）无（wú）异（yì）骐（qí）骥（jì）之（zhī）驰（chí）过（guò）隙（xì）也（yě）。（）不（bù）能（néng）说（yuè）其（qí）志（zhì）意（yì）、（）养（yǎng）其（qí）寿（shòu）命（mìng）者（zhě），（）皆（jiē）非（fēi）通（tōng）道（dào）者（zhě）也（yě）。（）丘（qiū）之（zhī）所（suǒ）言（yán），（）皆（jiē）吾（wú）之（zhī）所（suǒ）弃（qì）也（yě）。（）亟（jí）去（qù）走（zǒu）归（guī），（）无（wú）复（fù）言（yán）之（zhī）！（）

Heaven and earth are endless, but human death has its appointed time. To grasp a time-bound form and place it amid the boundless: in a flash it is no different from a fine steed galloping past a crevice. Those who cannot delight their will and intention and nourish their lifespan are all people who do not comprehend the Way. What you, Qiu, say is all that I discard. Hurry away, run back, and do not speak of it again!

子（zǐ）之（zhī）道（dào）狂（kuáng）狂（kuáng）汲（jí）汲（jí），（）诈（zhà）巧（qiǎo）虚（xū）伪（wěi）事（shì）也（yě），（）非（fēi）可（kě）以（yǐ）全（quán）真（zhēn）也（yě），（）奚（xī）足（zú）论（lùn）哉（zāi）！（）”（）

Your Way is frantic and anxious, a business of deceit, cunning, and falsehood; it cannot preserve one's true nature. How is it worth discussing!

孔（kǒng）子（zǐ）再（zài）拜（bài）趋（qū）走（zǒu），（）出（chū）门（mén）上（shàng）车（chē），（）执（zhí）辔（pèi）三（sān）失（shī），（）目（mù）芒（máng）然（rán）无（wú）见（jiàn），（）色（sè）若（ruò）死（sǐ）灰（huī），（）据（jù）轼（shì）低（dī）头（tóu），（）不（bù）能（néng）出（chū）气（qì）。（）

Confucius bowed twice and hurried out. After going out the gate he climbed into the carriage; three times he grasped the reins and they slipped from his hand. His gaze was blank and he saw nothing; his complexion was like dead ashes. Leaning on the carriage crossbar, he lowered his head and could not breathe out.

归（guī）到（dào）鲁（lǔ）东（dōng）门（mén）外（wài），（）适（shì）遇（yù）柳（liǔ）下（xià）季（jì）。（）柳（liǔ）下（xià）季（jì）曰（yuē）：（）“（）今（jīn）者（zhě）阙（quē）然（rán），（）数（shù）日（rì）不（bú）见（jiàn），（）车（chē）马（mǎ）有（yǒu）行（xíng）色（sè），（）得（dé）微（wēi）往（wǎng）见（jiàn）跖（zhí）邪（yé）？（）”（）

When he returned to the outside of the east gate of Lu, he happened to meet Liuxia Ji. Liuxia Ji said: 'You have been absent lately; for several days I have not seen you, and your carriage and horses have the look of travel. Could it be that you went to see Zhi?'

孔（kǒng）子（zǐ）仰（yǎng）天（tiān）而（ér）叹（tàn）曰（yuē）：（）“（）然（rán）！（）”（）

Confucius looked up to heaven, sighed, and said: 'It is so!'

柳（liǔ）下（xià）季（jì）曰（yuē）：（）“（）跖（zhí）得（dé）无（wú）逆（nì）汝（rǔ）意（yì）若（ruò）前（qián）乎（hū）？（）”（）

Liuxia Ji said: "Could it be that Zhi has opposed your intentions as before?"

孔（kǒng）子（zǐ）曰（yuē）：（）“（）然（rán）。（）丘（qiū）所（suǒ）谓（wèi）无（wú）病（bìng）而（ér）自（zì）灸（jiǔ）也（yě）。（）疾（jí）走（zǒu）料（liáo）虎（hǔ）头（tóu），（）编（biān）虎（hǔ）须（xū），（）几（jī）不（bù）免（miǎn）虎（hǔ）口（kǒu）哉（zāi）！（）”（）

Confucius said: "Yes. I am one of those said to moxa themselves when not ill. Running swiftly to stroke a tiger's head and braid its whiskers, I nearly failed to escape the tiger's mouth!"

子（zǐ）张（zhāng）问（wèn）于（yú）满（mǎn）苟（gǒu）得（dé）曰（yuē）：（）“（）盍（hé）不（bù）为（wèi）行（xíng）？（）无（wú）行（xíng）则（zé）不（bù）信（xìn），（）不（bù）信（xìn）则（zé）不（bù）任（rèn），（）不（bù）任（rèn）则（zé）不（bù）利（lì）。（）故（gù）观（guān）之（zhī）名（míng），（）计（jì）之（zhī）利（lì），（）而（ér）义（yì）真（zhēn）是（shì）也（yě）。（）若（ruò）弃（qì）名（míng）利（lì），（）反（fǎn）之（zhī）于（yú）心（xīn），（）则（zé）夫（fú）士（shì）之（zhī）为（wéi）行（xíng），（）不（bù）可（kě）一（yī）日（rì）不（bù）为（wèi）乎（hū）！（）”（）

Zizhang asked Man Goude: "Why not cultivate conduct? Without conduct one is not trusted; without trust one is not employed; without employment one has no profit. Thus, looking at it through reputation and calculating it through profit, righteousness is truly here. If one discards fame and profit and turns back to the heart, then as for a scholar's cultivation of conduct, can it be that for even a single day one need not practice it?"

满（mǎn）苟（gǒu）得（dé）曰（yuē）：（）“（）无（wú）耻（chǐ）者（zhě）富（fù），（）多（duō）信（xìn）者（zhě）显（xiǎn）。（）夫（fú）名（míng）利（lì）之（zhī）大（dà）者（zhě），（）几（jī）在（zài）无（wú）耻（chǐ）而（ér）信（xìn）。（）故（gù）观（guān）之（zhī）名（míng），（）计（jì）之（zhī）利（lì），（）而（ér）信（xìn）真（zhēn）是（shì）也（yě）。（）若（ruò）弃（qì）名（míng）利（lì），（）反（fǎn）之（zhī）于（yú）心（xīn），（）则（zé）夫（fú）士（shì）之（zhī）为（wéi）行（xíng），（）抱（bào）其（qí）天（tiān）乎（hū）！（）”（）

Man Goude said: “The shameless are rich; those who are much trusted are prominent. The greatest fame and profit nearly all lie in shamelessness and in being trusted. Thus, when one looks at reputation and calculates profit, being trusted is truly the right thing. If one casts aside fame and profit and turns back to one’s own heart, then in the conduct of a scholar, does he not embrace what is Heavenly in him?”

子（zǐ）张（zhāng）曰（yuē）：（）“（）昔（xī）者（zhě）桀（jié）、（）纣（zhòu）贵（guì）为（wéi）天（tiān）子（zǐ），（）富（fù）有（yǒu）天（tiān）下（xià）。（）今（jīn）谓（wèi）臧（zāng）聚（jù）曰（yuē）：（）‘（）汝（rǔ）行（xíng）如（rú）桀（jié）、（）纣（zhòu）。（）’（）

Zizhang said: “In former times, Jie and Zhou were honored as Sons of Heaven and possessed all under Heaven. Suppose one now said to a lowly servant, ‘Your conduct is like that of Jie and Zhou.’”

则（zé）有（yǒu）怍（zuò）色（sè），（）有（yǒu）不（bù）服（fú）之（zhī）心（xīn）者（zhě），（）小（xiǎo）人（rén）所（suǒ）贱（jiàn）也（yě）。（）仲（zhòng）尼（ní）、（）墨（mò）翟（dí），（）穷（qióng）为（wéi）匹（pǐ）夫（fū），（）今（jīn）谓（wèi）宰（zǎi）相（xiàng）曰（yuē）‘（）子（zǐ）行（xíng）如（rú）仲（zhòng）尼（ní）、（）墨（mò）翟（dí）。（）’（）

then he would show a look of shame and a resentful and unconvinced heart; this is what petty people despise. Zhongni and Mo Di, when poor, were commoners. If one now says to a chief minister, ‘Your conduct is like that of Zhongni and Mo Di,’

则（zé）变（biàn）容（róng）易（yì）色（sè），（）称（chēng）不（bù）足（zú）者（zhě），（）士（shì）诚（chéng）贵（guì）也（yě）。（）故（gù）势（shì）为（wéi）天（tiān）子（zǐ），（）未（wèi）必（bì）贵（guì）也（yě）；（）穷（qióng）为（wéi）匹（pǐ）夫（fū），（）未（wèi）必（bì）贱（jiàn）也（yě）。（）贵（guì）贱（jiàn）之（zhī）分（fēn），（）在（zài）行（xíng）之（zhī）美（měi）恶（è）。（）”（）

Then they alter their expression and change countenance, declaring that they do not measure up—truly, the scholar is noble. Thus, to hold the position of the Son of Heaven does not necessarily make one noble; to be impoverished as a commoner does not necessarily make one base. The distinction between noble and base lies in whether one's conduct is admirable or odious.

满（mǎn）苟（gǒu）得（dé）曰（yuē）：（）“（）小（xiǎo）盗（dào）者（zhě）拘（jū），（）大（dà）盗（dào）者（zhě）为（wéi）诸（zhū）侯（hóu）。（）诸（zhū）侯（hóu）之（zhī）门（mén），（）义（yì）士（shì）存（cún）焉（yān）。（）昔（xī）者（zhě）桓（huán）公（gōng）小（xiǎo）白（bái）杀（shā）兄（xiōng）入（rù）嫂（sǎo），（）而（ér）管（guǎn）仲（zhòng）为（wéi）臣（chén）；（）田（tián）成（chéng）子（zǐ）常（cháng）杀（shā）君（jūn）窃（qiè）国（guó），（）而（ér）孔（kǒng）子（zǐ）受（shòu）币（bì）。（）

Man Goude said: “Petty thieves are arrested, while great robbers become feudal lords. At the gates of the feudal lords, men of righteousness are found. In former times, Duke Huan, Xiaobai, killed his elder brother and took his elder brother's wife, yet Guan Zhong served as his minister; Tian Chengzi Chang killed his ruler and usurped the state, yet Confucius accepted gifts from him.”

论（lùn）则（zé）贱（jiàn）之（zhī），（）行（xíng）则（zé）下（xià）之（zhī），（）则（zé）是（shì）言（yán）行（xíng）之（zhī）情（qíng）悖（bèi）战（zhàn）于（yú）胸（xiōng）中（zhōng）也（yě），（）不（bù）亦（yì）拂（fú）乎（hū）！（）故（gù）《（）书（shū）》（）曰（yuē）：（）‘（）孰（shú）恶（è）孰（shú）美（měi），（）成（chéng）者（zhě）为（wéi）首（shǒu），（）不（bù）成（chéng）者（zhě）为（wéi）尾（wěi）。（）’（）”（）子（zǐ）张（zhāng）曰（yuē）：（）“（）子（zǐ）不（bù）为（wéi）行（xíng），（）即（jí）将（jiāng）疏（shū）戚（qī）无（wú）伦（lún），（）贵（guì）贱（jiàn）无（wú）义（yì），（）长（zhǎng）幼（yòu）无（wú）序（xù）。（）

In discussion they debase them, but in action they place themselves below them; then the true disposition of words and actions does battle within the breast—is this not perverse? Therefore the Book says: ‘Who is wicked and who is good? The successful become the head; the unsuccessful become the tail.’” Zizhang said: “If you do not practice right conduct, then close and distant kin will lack proper relations, noble and base will lack righteousness, and elder and younger will lack order.

五（wǔ）纪（jì）六（liù）位（wèi），（）将（jiāng）何（hé）以（yǐ）为（wéi）别（bié）乎（hū）？（）”（）

The five norms and six positions—by what, then, will they be distinguished?

满（mǎn）苟（gǒu）得（dé）曰（yuē）：（）“（）尧（yáo）杀（shā）长（zhǎng）子（zǐ），（）舜（shùn）流（liú）母（mǔ）弟（dì），（）疏（shū）戚（qī）有（yǒu）伦（lún）乎（hū）？（）汤（tāng）放（fàng）桀（jié），（）武（wǔ）王（wáng）杀（shā）纣（zhòu），（）贵（guì）贱（jiàn）有（yǒu）义（yì）乎（hū）？（）王（wáng）季（jì）为（wéi）适（dí），（）周（zhōu）公（gōng）杀（shā）兄（xiōng），（）长（zhǎng）幼（yòu）有（yǒu）序（xù）乎（hū）？（）儒（rú）者（zhě）伪（wěi）辞（cí），（）墨（mò）子（zǐ）兼（jiān）爱（ài），（）五（wǔ）纪（jì）六（liù）位（wèi），（）将（jiāng）有（yǒu）别（bié）乎（hū）？（）且（qiě）子（zǐ）正（zhèng）为（wèi）名（míng），（）我（wǒ）正（zhèng）为（wèi）利（lì）。（）

Man Goude said: 'Yao killed his eldest son; Shun banished his younger brother by the same mother—were there proper bonds between close and distant kin? Tang exiled Jie; King Wu killed Zhou—were there righteous distinctions between noble and base? Wang Ji became the legitimate heir; the Duke of Zhou killed his elder brother—was there an order between elder and younger? The Confucians make false formulations; Mozi advocates universal love—will the five norms and six positions still be distinguished? Moreover, you are just seeking name, while I am just seeking profit.'

名（míng）利（lì）之（zhī）实（shí），（）不（bù）顺（shùn）于（yú）理（lǐ），（）不（bù）监（jiàn）于（yú）道（dào）。（）吾（wú）日（rì）与（yǔ）子（zǐ）讼（sòng）于（yú）无（wú）约（yuē），（）曰（yuē）‘（）小（xiǎo）人（rén）殉（xùn）财（cái），（）君（jūn）子（zǐ）殉（xùn）名（míng），（）其（qí）所（suǒ）以（yǐ）变（biàn）其（qí）情（qíng）、（）易（yì）其（qí）性（xìng）则（zé）异（yì）矣（yǐ）；（）乃（nǎi）至（zhì）于（yú）弃（qì）其（qí）所（suǒ）为（wèi）而（ér）殉（xùn）其（qí）所（suǒ）不（bù）为（wèi）则（zé）一（yī）也（yě）。（）’（）

The reality of name and profit does not accord with principle and does not take the Way as its mirror. I daily dispute with you before No-Covenant, saying: 'The petty person dies for wealth; the gentleman dies for name. The means by which they alter their true feelings and change their nature are different; yet when it comes to abandoning what they do and sacrificing themselves for what they do not do, they are one.'

故（gù）曰（yuē）：（）无（wú）为（wéi）小（xiǎo）人（rén），（）反（fǎn）殉（xùn）而（ér）天（tiān）；（）无（wú）为（wéi）君（jūn）子（zǐ），（）从（cóng）天（tiān）之（zhī）理（lǐ）。（）若（ruò）枉（wǎng）若（ruò）直（zhí），（）相（xiàng）而（ér）天（tiān）极（jí）。（）面（miàn）观（guān）四（sì）方（fāng），（）与（yǔ）时（shí）消（xiāo）息（xī）。（）若（ruò）是（shì）若（ruò）非（fēi），（）执（zhí）而（ér）圆（yuán）机（jī）。（）独（dú）成（chéng）而（ér）意（yì），（）与（yǔ）道（dào）徘（pái）徊（huái）。（）无（wú）转（zhuǎn）而（ér）行（xíng），（）无（wú）成（chéng）而（ér）义（yì），（）将（jiāng）失（shī）而（ér）所（suǒ）为（wèi）。（）

So it is said: Do not be a petty person; instead, return and give yourself to your Heaven. Do not be a noble person; follow the principle of Heaven. Whether crooked or straight, take your Heavenly ultimate as the standard. Face and observe the four directions, waning and waxing with the times. Whether affirmed or denied, hold fast to the round pivot. Complete your intent alone and wander with the Way. Do not deflect your course; do not make a fixed accomplishment of righteousness, or you will lose what you are to do.

无（wú）赴（fù）而（ér）富（fù），（）无（wú）殉（xùn）而（ér）成（chéng），（）将（jiāng）弃（qì）而（ér）天（tiān）。（）比（bǐ）干（gān）剖（pōu）心（xīn），（）子（zǐ）胥（xū）抉（jué）眼（yǎn），（）忠（zhōng）之（zhī）祸（huò）也（yě）；（）直（zhí）躬（gōng）证（zhèng）父（fù），（）尾（wěi）生（shēng）溺（nì）死（sǐ），（）信（xìn）之（zhī）患（huàn）也（yě）；（）鲍（bào）子（zǐ）立（lì）干（gān），（）申（shēn）子（zǐ）不（bù）自（zì）理（lǐ），（）廉（lián）之（zhī）害（hài）也（yě）；（）孔（kǒng）子（zǐ）不（bú）见（jiàn）母（mǔ），（）匡（kuāng）子（zǐ）不（bú）见（jiàn）父（fù），（）义（yì）之（zhī）失（shī）也（yě）。（）

Do not rush toward wealth; do not sacrifice yourself for success, or you will cast away your Heaven. Bi Gan had his heart cut out; Zixu had his eyes gouged out—these are the disasters of loyalty. Zhigong testified against his father; Weisheng drowned—these are the troubles of trustworthiness. Baozi stood until he withered; Shenzi did not plead for himself—these are the harms of purity. Confucius did not see his mother; Kuangzi did not see his father—these are the failures of righteousness.

此（cǐ）上（shàng）世（shì）之（zhī）所（suǒ）传（chuán）、（）下（xià）世（shì）之（zhī）所（suǒ）语（yǔ）以（yǐ）为（wéi）士（shì）者（zhě），（）正（zhèng）其（qí）言（yán），（）必（bì）其（qí）行（xíng），（）故（gù）服（fú）其（qí）殃（yāng）、（）离（lí）其（qí）患（huàn）也（yě）。（）”（）

These are what former generations handed down and what later generations repeat; those who would be scholars straighten their words and make their conduct exact, and so they bear these calamities and encounter these misfortunes.

无（wú）足（zú）问（wèn）于（yú）知（zhī）和（hé）曰（yuē）：（）“（）人（rén）卒（zú）未（wèi）有（yǒu）不（bù）兴（xīng）名（míng）就（jiù）利（lì）者（zhě）。（）彼（bǐ）富（fù）则（zé）人（rén）归（guī）之（zhī），（）归（guī）则（zé）下（xià）之（zhī），（）下（xià）则（zé）贵（guì）之（zhī）。（）夫（fū）见（jiàn）下（xià）贵（guì）者（zhě），（）所（suǒ）以（yǐ）长（cháng）生（shēng）安（ān）体（tǐ）乐（lè）意（yì）之（zhī）道（dào）也（yě）。（）今（jīn）子（zǐ）独（dú）无（wú）意（yì）焉（yān），（）知（zhì）不（bù）足（zú）邪（yé）？（）意（yì）知（zhī）而（ér）力（lì）不（bù）能（néng）行（xíng）邪（yé）？（）

Wu Zu asked Zhi He, 'In the end, there are none among people who do not build a name and pursue profit. When a man is rich, others turn to him; turning to him, they place themselves below him; placing themselves below him, they honor him. To have others defer to you and honor you is the way to long life, bodily ease, and a joyful mind. Now you alone have no mind for this: is your wisdom insufficient? Or do you know it but your strength cannot put it into practice?'

故（gù）推（tuī）正（zhèng）不（bù）妄（wàng）邪（yé）？（）”（）

Is it, then, that you promote uprightness and do not act recklessly?'

知（zhī）和（hé）曰（yuē）：（）“（）今（jīn）夫（fū）此（cǐ）人（rén），（）以（yǐ）为（wéi）与（yǔ）己（jǐ）同（tóng）时（shí）而（ér）生（shēng），（）同（tóng）乡（xiāng）而（ér）处（chǔ）者（zhě），（）以（yǐ）为（wéi）夫（fú）绝（jué）俗（sú）过（guò）世（shì）之（zhī）士（shì）焉（yān），（）是（shì）专（zhuān）无（wú）主（zhǔ）正（zhèng），（）所（suǒ）以（yǐ）览（lǎn）古（gǔ）今（jīn）之（zhī）时（shí）、（）是（shì）非（fēi）之（zhī）分（fēn）也（yě）。（）与（yǔ）俗（sú）化（huà）世（shì），（）去（qù）至（zhì）重（zhòng），（）弃（qì）至（zhì）尊（zūn），（）以（yǐ）为（wéi）其（qí）所（suǒ）为（wéi）也（yě）。（）

Zhi He said, 'Now this man takes those born in his own age and dwelling in his own village to be scholars who have cut themselves off from custom and surpassed their generation. This only shows that he is wholly without a governing standard with which to survey the times ancient and modern and to distinguish right from wrong. He changes with vulgar custom and the world, departs from what is most weighty, casts away what is most honored, and does whatever he does.'

此（cǐ）其（qí）所（suǒ）以（yǐ）论（lùn）长（cháng）生（shēng）安（ān）体（tǐ）乐（lè）意（yì）之（zhī）道（dào），（）不（bù）亦（yì）远（yuǎn）乎（hū）！（）惨（cǎn）怛（dá）之（zhī）疾（jí），（）恬（tián）愉（yú）之（zhī）安（ān），（）不（bù）监（jiàn）于（yú）体（tǐ）；（）怵（chù）惕（tì）之（zhī）恐（kǒng），（）欣（xīn）欣（xīn）之（zhī）喜（xǐ），（）不（bù）监（jiàn）于（yú）心（xīn）。（）知（zhī）为（wéi）为（wèi）而（ér）不（bù）知（zhī）所（suǒ）以（yǐ）为（wèi）。（）是（shì）以（yǐ）贵（guì）为（wéi）天（tiān）子（zǐ），（）富（fù）有（yǒu）天（tiān）下（xià），（）而（ér）不（bù）免（miǎn）于（yú）患（huàn）也（yě）。（）”（）

Is this not far from discussing the way to prolong life, give ease to the body, and gladden the mind! The illness of sorrow and the ease of tranquil joy are not examined with respect to the body; the fear of alarm and the joy of delight are not examined with respect to the mind. They know to do what they do, but not why they do it. Therefore, though honored as Son of Heaven and rich enough to possess all under Heaven, they still cannot escape harm.

无（wú）足（zú）曰（yuē）：（）“（）夫（fū）富（fù）之（zhī）于（yú）人（rén），（）无（wú）所（suǒ）不（bù）利（lì）。（）穷（qióng）美（měi）究（jiū）势（shì），（）至（zhì）人（rén）之（zhī）所（suǒ）不（bù）得（dé）逮（dài），（）贤（xián）人（rén）之（zhī）所（suǒ）不（bù）能（néng）及（jí）。（）侠（xié）人（rén）之（zhī）勇（yǒng）力（lì）而（ér）以（yǐ）为（wéi）威（wēi）强（qiáng），（）秉（bǐng）人（rén）之（zhī）知（zhì）谋（móu）以（yǐ）为（wéi）明（míng）察（chá），（）因（yīn）人（rén）之（zhī）德（dé）以（yǐ）为（wéi）贤（xián）良（liáng），（）非（fēi）享（xiǎng）国（guó）而（ér）严（yán）若（ruò）君（jūn）父（fù）。（）

Wuzu said: 'As for wealth, there is nothing in which it does not benefit a person. It exhausts beauty and fulfills power to the utmost—something the perfected man cannot catch up with and the worthy cannot equal. It takes others' courage and strength and makes them its own awe and might; it grasps others' knowledge and strategy and makes them its own clear discernment; it relies on others' virtue and makes one appear worthy and good. Without possessing a state, one is as august as a ruler or father.

且（qiě）夫（fū）声（shēng）色（sè）滋（zī）味（wèi）权（quán）势（shì）之（zhī）于（yú）人（rén），（）心（xīn）不（bù）待（dài）学（xué）而（ér）乐（lè）之（zhī），（）体（tǐ）不（bù）待（dài）象（xiàng）而（ér）安（ān）之（zhī）。（）夫（fū）欲（yù）恶（wù）避（bì）就（jiù），（）固（gù）不（bù）待（dài）师（shī），（）此（cǐ）人（rén）之（zhī）性（xìng）也（yě）。（）天（tiān）下（xià）虽（suī）非（fēi）我（wǒ），（）孰（shú）能（néng）辞（cí）之（zhī）！（）”（）

Moreover, as for sounds and colors, flavors, power and authority, the heart delights in them without waiting to learn, and the body is at ease with them without waiting for a model. To desire and hate, to avoid and approach—these certainly do not wait for a teacher; this is human nature. Though the whole world disapproves of me, who can decline them?'

知（zhī）和（hé）曰（yuē）：（）“（）知（zhì）者（zhě）之（zhī）为（wéi），（）故（gù）动（dòng）以（yǐ）百（bǎi）姓（xìng），（）不（bù）违（wéi）其（qí）度（dù），（）是（shì）以（yǐ）足（zú）而（ér）不（bù）争（zhēng），（）无（wú）以（yǐ）为（wéi）故（gù）不（bù）求（qiú）。（）不（bù）足（zú）故（gù）求（qiú）之（zhī），（）争（zhēng）四（sì）处（chù）而（ér）不（bù）自（zì）以（yǐ）为（wéi）贪（tān）；（）有（yǒu）余（yú）故（gù）辞（cí）之（zhī），（）弃（qì）天（tiān）下（xià）而（ér）不（bù）自（zì）以（yǐ）为（wéi）廉（lián）。（）廉（lián）贪（tān）之（zhī）实（shí），（）非（fēi）以（yǐ）迫（pò）外（wài）也（yě），（）反（fǎn）监（jiān）之（zhī）度（dù）。（）

Zhi He said: 'In the conduct of the wise, they act in accord with the common people and do not violate due measure. Thus, having enough, they do not contend; having no aim to pursue, they do not seek. When they lack something, they seek it; though they contend in all directions, they do not consider themselves greedy. When they have a surplus, they decline it; though they relinquish the world, they do not consider themselves incorruptible. The reality of incorruptibility and greed is not forced by external things; it is examined by turning back to one's own measure.'

势（shì）为（wéi）天（tiān）子（zǐ），（）而（ér）不（bù）以（yǐ）贵（guì）骄（jiāo）人（rén）；（）富（fù）有（yǒu）天（tiān）下（xià），（）而（ér）不（bù）以（yǐ）财（cái）戏（xì）人（rén）。（）计（jì）其（qí）患（huàn），（）虑（lǜ）其（qí）反（fǎn），（）以（yǐ）为（wéi）害（hài）于（yú）性（xìng），（）故（gù）辞（cí）而（ér）不（bù）受（shòu）也（yě），（）非（fēi）以（yǐ）要（yāo）名（míng）誉（yù）也（yě）。（）

'Even with the power to be Son of Heaven, he does not use nobility to be arrogant toward others; even with the wealth of all under Heaven, he does not use wealth to trifle with others. He weighs its harms and considers its reversals, deeming them harmful to his nature; therefore he declines and does not accept—not because he seeks fame and reputation.'

尧（yáo）、（）舜（shùn）为（wéi）帝（dì）而（ér）雍（yōng），（）非（fēi）仁（rén）天（tiān）下（xià）也（yě），（）不（bù）以（yǐ）美（měi）害（hài）生（shēng）；（）善（shàn）卷（juǎn）、（）许（xǔ）由（yóu）得（dé）帝（dì）而（ér）不（bù）受（shòu），（）非（fēi）虚（xū）辞（cí）让（ràng）也（yě），（）不（bù）以（yǐ）事（shì）害（hài）己（jǐ）。（）此（cǐ）皆（jiē）就（jiù）其（qí）利（lì）、（）辞（cí）其（qí）害（hài），（）而（ér）天（tiān）下（xià）称（chēng）贤（xián）焉（yān），（）则（zé）可（kě）以（yǐ）有（yǒu）之（zhī），（）彼（bǐ）非（fēi）以（yǐ）兴（xīng）名（míng）誉（yù）也（yě）。（）”（）

'Yao and Shun became emperors and were harmonious—not because they were benevolent toward the world, but because they would not let fine things harm life. Shan Juan and Xu You could have obtained the emperorship but did not accept it—not because they made an empty show of declining, but because they would not let affairs harm themselves. These men all followed what benefited them and declined what harmed them, yet the world called them worthy. Thus they might have such a reputation, but they did not do it to promote fame.'

无（wú）足（zú）曰（yuē）：（）“（）必（bì）持（chí）其（qí）名（míng），（）苦（kǔ）体（tǐ）绝（jué）甘（gān），（）约（yuē）养（yǎng）以（yǐ）持（chí）生（shēng），（）则（zé）亦（yì）久（jiǔ）病（bìng）长（cháng）厄（è）而（ér）不（bù）死（sǐ）者（zhě）也（yě）。（）”（）

Wu Zu said: 'If one must cling to one's reputation, tormenting the body and cutting off what is sweet, restraining nourishment in order to keep alive, then that is simply to be long ill and long distressed without dying.'

知（zhī）和（hé）曰（yuē）：（）“（）平（píng）为（wèi）福（fú），（）有（yǒu）余（yú）为（wéi）害（hài）者（zhě），（）物（wù）莫（mò）不（bù）然（rán），（）而（ér）财（cái）其（qí）甚（shèn）者（zhě）也（yě）。（）

Zhi He said: 'Balance is blessing, and excess is harm—nothing is not so, and in the case of wealth it is most extreme.'

今（jīn）富（fù）人（rén），（）耳（ěr）营（yíng）钟（zhōng）鼓（gǔ）管（guǎn）籥（yuè）之（zhī）声（shēng），（）口（kǒu）嗛（qiè）于（yú）刍（chú）豢（huàn）醪（láo）醴（lǐ）之（zhī）味（wèi），（）以（yǐ）感（gǎn）其（qí）意（yì），（）遗（yí）忘（wàng）其（qí）业（yè），（）可（kě）谓（wèi）乱（luàn）矣（yǐ）；（）侅（gāi）溺（nì）于（yú）冯（píng）气（qì），（）若（ruò）负（fù）重（zhòng）行（xíng）而（ér）上（shàng）阪（bǎn），（）可（kě）谓（wèi）苦（kǔ）矣（yǐ）；（）贪（tān）财（cái）而（ér）取（qǔ）慰（wèi），（）贪（tān）权（quán）而（ér）取（qǔ）竭（jié），（）静（jìng）居（jū）则（zé）溺（nì），（）体（tǐ）泽（zé）则（zé）冯（píng），（）可（kě）谓（wèi）疾（jí）矣（yǐ）；（）为（wèi）欲（yù）富（fù）就（jiù）利（lì），（）故（gù）满（mǎn）若（ruò）堵（dǔ）耳（ěr）而（ér）不（bù）知（zhī）避（bì），（）且（qiě）冯（píng）而（ér）不（bù）舍（shě），（）可（kě）谓（wèi）辱（rǔ）矣（yǐ）；（）财（cái）积（jī）而（ér）无（wú）用（yòng），（）服（fú）膺（yīng）而（ér）不（bù）舍（shě），（）满（mǎn）心（xīn）戚（qī）醮（jiào），（）求（qiú）益（yì）而（ér）不（bù）止（zhǐ），（）可（kě）谓（wèi）忧（yōu）矣（yǐ）；（）内（nèi）则（zé）疑（yí）劫（jié）请（qǐng）之（zhī）贼（zéi），（）外（wài）则（zé）畏（wèi）寇（kòu）盗（dào）之（zhī）害（hài），（）内（nèi）周（zhōu）楼（lóu）疏（shū），（）外（wài）不（bù）敢（gǎn）独（dú）行（xíng），（）可（kě）谓（wèi）畏（wèi）矣（yǐ）。（）

现代汉语解释

如今富有的人，耳朵忙于钟鼓管籥的声音，嘴里满足于肉食美酒的味道，用这些来刺激心意、忘记自己的本业，这可以叫作混乱；沉溺在盛气之中，像背着沉重的东西走上山坡，这可以叫作辛苦；贪求财物来安慰自己，贪求权势来耗尽自己，安静闲居时就沉溺，身体丰泽时就胀满，这可以叫作疾病；因为想要富有、追求利益，所以塞得满满的，耳朵像被堵住一样，却不知道避开，并且倚靠而不舍弃，这可以叫作羞辱；财物堆积而不使用，紧紧抱在胸前而不舍弃，满心悲伤焦虑，寻求更多而不停止，这可以叫作忧愁；对内猜疑劫夺强求的盗贼，对外害怕寇盗的伤害，在内部四周设置高楼和窥孔，在外面不敢独自行走，这可以叫作畏惧。

'Now the rich: their ears are busy with the sounds of bells, drums, pipes, and flutes; their mouths are satiated with the flavors of pastured meats and sweet wines. They use these to stir their minds and forget their work—this may be called confusion. Sunk in surging qi, like carrying a heavy load uphill—this may be called hardship. They covet wealth to comfort themselves and covet power to exhaust themselves; at rest they sink into indulgence, and when their bodies grow sleek they swell with fullness—this may be called disease. Because they desire wealth and pursue profit, they are so stuffed that their ears seem walled up, yet they do not know to avoid it; they lean on it and will not let go—this may be called disgrace. Wealth accumulates unused; they clutch it to their breasts and will not release it; their hearts are full of grief and anxiety, and they seek more without stopping—this may be called worry. Within, they suspect robbers and extortioners; without, they fear the harm of bandits. Inside they surround themselves with towers and lookout openings; outside they dare not walk alone—this may be called fear.'

此（cǐ）六（liù）者（zhě），（）天（tiān）下（xià）之（zhī）至（zhì）害（hài）也（yě），（）皆（jiē）遗（yí）忘（wàng）而（ér）不（bù）知（zhī）察（chá）。（）及（jí）其（qí）患（huàn）至（zhì），（）求（qiú）尽（jìn）性（xìng）竭（jié）财（cái）单（dān）以（yǐ）反（fǎn）一（yī）日（rì）之（zhī）无（wú）故（gù）而（ér）不（bù）可（kě）得（dé）也（yě）。（）故（gù）观（guān）之（zhī）名（míng）则（zé）不（bú）见（jiàn），（）求（qiú）之（zhī）利（lì）则（zé）不（bù）得（dé）。（）缭（liáo）意（yì）绝（jué）体（tǐ）而（ér）争（zhēng）此（cǐ），（）不（bù）亦（yì）惑（huò）乎（hū）！（）”（）

These six are the utmost harms in the world, yet people forget them all and do not examine them. When the calamity arrives, even if they wish to exhaust their vitality and drain their wealth, seeking only to regain a single day of untroubled peace, they cannot obtain it. Thus, looking for it through fame, one does not see it; seeking it through profit, one does not obtain it. To entangle the mind and ruin the body while contending for this—is that not delusion?

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