《玉笑零音》

Jade Smile, Fading Echoes

written by Tián Yìhéng (田藝衡). 

This is a philosophical and reflective work that appears to delve into metaphysical and moral questions, using classical imagery and references.

https://ctext.org/wiki.pl?if=en&res=854349&remap=gb 

1 玉笑零音　　（明）田艺衡 撰

2 鹏运扶摇，不知游于天外。虱逃缝絮，不求出乎褌中。居化有宜，适真各得。

3 华渚流虹，虹非淫气；有穷射日，日岂阳精？

4 柱梁衣绣，而士寒咎犯，切中晋文之病；鼠壤馀，而妹弃成绮，奚知李耳之仁。

5 心全者，以身为朽骨。神超者，以心为死灰。魄玄合者，以神为碍影。

6 神龙无孵卵，灵凤无孽雏。白狗不能产驺虞，黄狼不解天禄。

7 御寇好游，壶丘晓之以内观，宋经好游，孟氏语之以尊德，德尊则高而俯物，观内则明而烛人。酷刑为栉，则虮落黔黎，巧谮为钩，则鱼馁臣妾。故圣王栉之以礼，梳之以乐，钓之以义，网之以仁。上善若水，有时而作恶。贞心如石，有时而自开，是以怒动情澜，喜开欲窦。

8 诗人以素餐为讥，商君以荒饱为惧。

9 使勋华而为巢许，则丹商之恶不彰；使癸辛而为舆台，则禹汤之泽不斩。

10 雷无偏击，日无私烛。使编首而击之，则丰隆亦亵矣。推户而烛之，则义和其劳乎。击因邪召，烛以虚来。虚纳天光，邪其天戾。

11 伊尹亡，而沃丁葬以天子之礼。周公封，而成王赐以天子之乐。弃天下尚为敝屣，假礼乐岂为虚文。生前名器或惜繁缨，死后功勋何难隧道。

12 心如天运谓之勤，心如地宁谓之慎。天匪勤则不能广运，地匪慎则不能久持。乾之自强，天心也。坤之厚载，地心也。

13 忘名之士能弃万乘之君，好名之人能轻千乘之国。

14 阳鱎迎吏，宓子为之长挥。猛狗齕人，韩菲因之并叹。

15 景阳入并丽华逐，狎客何在庭花空，崖山踏海白鹇从，丞相犹存衍义进。君臣两失，禽色同荒。士苟洁心，无假浴于江海；女能饬体，何必竞其黛朱！

16 观文未及李生叹，愈老不休韩子悲。

17 刘累豢夏后之龙，孔甲醢鳞而龙游。孟亏驯虞氏之凤，夏民食卵而凤翔。

18 五府灵而中天之台以建，六府流而方寸之地乃空。

19 以轩乘鹤，卫国谓之不君，以车载猃，周家名为贤主。

20 女冠男冠，妹喜亡国。男服女服，何晏丧躯。

21 子云注情于绵竹，非杨庄无以上宣。相如立誉于子虚，非得意莫能自荐。

22 师开鼓琴，以东方西方之声，而知朝夕之室。子野吹律，以南风北风之辨，而测胜负之军。

23 女乐归而鲁削，巫音作而楚衰，汉饰伎以祭郊，唐藉倡以供御。

24 尚父戒罔念，鲁叟悔徒思。惟克乃作圣，非学亦成章。

25 果有人面之名，仁者不餐其肉。里有狗葬之号，孝子不瘗其亲。

26 梁山壅河，三日不逝，晋景公素缟哭之而水流。海潮击岸，百里为墟，吴越王强弩射之而潮息。是伯鲧之智，不及于辇夫之言。而神禹之功，仅等乎铁箭之力。

27 鲍鱼小鲜，吕涓不登于太子。邪蒿恶菜，邢峙不进于储君。为传者，贵谨其几微。养德者，在慎其饮食。

28 师寒，而楚子拊之，三军暖如挟纩。兵渴，而曹操谲之，万众津若餐梅。

29 董仲舒睹重常之鸟。刘子政晓贰负之尸。实沉一台，非郑侨之博物不能言。龙见绛郊，非蔡墨之明占莫能御。虽禀生知之质，亦资好学之功。

30 隼虽鸷，不能以攫凤。虎虽猛，不能以搏麟。

31 王道通衢也，伯道吏径也。三代以上由通衢，其功缓；三代以下由支径，其效速。噫！通衢日荆棘矣！

32 耕男之职也，今之业耕者，毁其锄犁，而诲其子以盗。织妇之事也，今之业织者，弃其机杼，而诲其女以淫，是何也？古之耕织也，得饱暖。而今之耕织也，饥寒因之矣！耕织反不若淫盗。噫！是孰使之然哉！文王伐崇，而袜系解，自结之，而弗役其所与处，君道也。武王伐纣，而袜系解，五人在前，而莫肯结，臣道也。周之君臣，两得之矣。自是而下，君将自结邪，臣将结之邪，一举足而见之矣！

33 杨朱泣岐路，阮籍泣穷途。一以悲道之多端，一以悲道之不达。

34 周监于二代，郁郁乎文哉。吾从周，殷已悫，吾从周然则文果胜悫矣乎！悫悲殷之初也，文非周之末也。

35 楚庄纳伍胥之谏，而罢淫乐。齐威悟淳于之讽，而行诛赏。易曰：冥豫成有渝，无咎。言人君贵信贤而改过也，名之曰庄威，不亦宜乎。

36 龙负夏禹之艇，卒治水而窆衣。蛇绕卫君之轮，遂投殿而伏剑。

37 阳，君道也，故尊而难对。阴，臣道也，故卑而喜应。九畴之凶，生于对奇也。八卦之吉，生于应偶也。风行天上，动万物者，莫疾乎风。水行地中，润万物者，莫疾乎水。故生者之择居，死者之择穴，皆莫离乎风水也。

38 治世不能无祠淫，正人未尝有淫祀。

39 潮汐之盛缩，因月之盈虚，古语如是，谁则验之？吾观于鱼脑之光减而信之矣！盖鱼虾水畜也，水者月之液，月者水之精。阴气之以类相感者也。

40 管晏之文，无盐丑女也，虽丑而有益于国；庄列之文，西施美妇也，虽美而裨于世。

41 文胜而周衰，清谈而晋败，道学盛而宋亡，国无实也。

42 拘儒不可与谈玄，腐儒不可与论道。

43 鳌戴山而水居，蚁负粒而陆游；大小之乐，均也。蛇委腹而缓步，蚿百足而疾行，有无之势，一也。

44 孰重孰轻，孰多孰寡，孰劳孰逸，理之各足焉耳。

45 天本明，云蔽之。心本明，欲蔽之。云散欲消，天心同澈。云锢欲钳，天心同闭。

46 鸜鹆之勇能夺巢，终贻窃位之耻。蛣蜣之智能转丸，卒蒙秽饱之羞。泰伯逃荆，夷齐采薇，丑此故也。以人治人，孔子之教也。以心印心，佛氏之教也。圣人见道不远人，故曰道不可须臾离，可离非道。至人见道不外心，故曰离道别觅道，终身不见道，人即心也，心即人也，夫道一而已矣。

47 禽之集也，翔以择木。兽之走也，挺以择荫。人之处也，审以择居。翔以择木，可以远矰弋。挺以择荫，可以远陷穿。审以择居，可以远刑辟。

48 恶土虽善，种不生。善土虽恶，种不死。良农择地而种，君子择人而施。

49 智者之纳言也，如以水沃燥沙也。昏者之拒谏也，如以水泼熔金也。以水沃乎燥沙，吾见其顺受矣。以水泼乎熔金，吾见其腾沸矣。非水之异也，投之非其所也。非辞之殊也，告之非其人也。有千里之马，而无千里之御，不能独驰也。有千里之御，而无千里之刍豢，不能久良也。善其刍豢者，主也。善其御者，牧也。如是而不千里，非骐骥也。

50 忍大师曰，死生大事。禹曰，生寄死归。庄周曰，生浮死休。知其为大事，则人固不可轻于生死而忽之，知其为寄归浮休，则人亦不可重于生死而惑之。如是，可为了死生者。

51 螽斯春黍，虽不足以济饥，而惰农愧矣。莎鸡促织，虽不足以济寒，而懒妇惊矣。丹乌挟火，虽不足以济昏，而暗行惧矣。呜呼！其诸造物者，自然之治乎。沉檀之木，不适用于穉生。豫章之材，不可琢于既朽。何则，物有不同，时有所宜也。

52 虎豹驱羊，孰不怜。豺狼驱民，熟能愍？

53 罪春秋于当时，仲尼不得已也。期子云于后世，杨雄其如何哉？

54 虽有金钟，击以金梃，其声必裂。虽有仁主，辅以仁臣，其治必弱。扣金钟必以木槌。佐仁主必以义士。权会庄诵易卦，而却乘驴前后之鬼。徐份诡诵孝经，而愈陵久危笃之疾（会北齐人，份陈人）。

55 猛虎之势，奋于一朴。三军之气，作于一鼓。

56 麒麟、麋鹿，有角同也。然麒麟不能为麋鹿之解角。君子、小人，有心同也。然君子不能为小人之易心。绳之生也曲，其用也必直。人之生也直，其用也或曲。

57 衣锦食鲜，非所以延年。服粗餐粝，聊可以卒岁。

58 句践铸金于少伯，君子谓之貌臣。贯休铸金于贾岛，君子谓之心师。

59 王右军之书，五十三乃成。高常侍之诗，五十外始学。

60 阮籍之放，见称于司马。稽康之和，致忤于钟会。晋公之度，征西之祸，于此见之矣。

61 萝茑依松林，可以延百寻。青蝇附骥尾，可以致千里。其为依附则得矣，而如仰高居后，何哉！

62 尧舜之爱身，甚于爱天下，故让天下于许由务光而不吝，许由务光知其害，故不受天下以完其身。尧舜之爱天下，不如爱子，故不以天下与丹朱、商均，朱、均非不肖也。何以故让天下与舜禹而不争，不贤而忍之乎？舜禹不知其害，而受之天下，故有苍梧会稽之祸，不得死于故居，而死于逆旅，不得死于中国，而死于四夷。

63 展禽忍于三黜，在今人则为之贪位慕禄。屈原甘于九死，在今人则为之病狂丧心。

64 吴起吮一人之疽，而邻敌却。假烦裹一人之疮，而西羌平。子罕哭一夫之亡，而宋国安。私恩小惠，三代以下，皆是道也，今此之不能，为将之道何如？

65 晋文公二竖，入于膏肓，扁鹊识之。秦孝王崔妃，入于灵府，许智庄识之。非察其疾也，乃诊其（心也）。

66 栾布祠彭越不忘奴、主之情。廉范敛广汉实切师、生之义。

67 良匠之目，无材弗良。圣主之目，无臣弗圣。非材之尽良也，大小各有所取也。非臣之尽圣也，内外各有所使也。

68 鸡鸷雄埘，犬猛专牢，强弱之不敌也。蚁勇兼垤，蜂策攻窠，众寡之相凌也。据势以猎，冯力以角，其诸春秋战国之君乎。

69 孔子以死丧之道为难言，重阴道也。孟子以浩然之气为难言，重阳道也。然则终不可言与，曰原始反终，故知死生之说。

70 形如槁木，不死之真。心如谷种，长生之仁。死生不测，造化之神。

71 防细民之口易，防处士之口难。得丘民之心易，得游士之心难。此七国所以惧横议，而暴秦所以令逐客也。

72 象以齿焚，犀以角毙，猩以血刺，熊以掌亡，貂以毛诛，蛇以珠剖髦，断尾以缨，狐分腋以白，龟钻甲以灵，麝噬脐以香。故曰禽兽无辜，怀宝其害。匹夫何辜，怀壁其罪。嗟夫！罪在怀璧，固已矣。攘人之璧而自抵于罪者，独何与？

73 地以海为肾，故水咸。人以肾为海，故溺咸。

74 以热攻热，药有附子。以凶去凶，治有干戈。善用则生，不善用则死。

75 若纲在网，掣绳者君。如锥处囊，脱颖者人。

76 人之初生，以七日为腊；人之初死，以七日为忌。一腊而魄成，故七七四十九日而七魄具矣。一忌而一魂散，故七七四十九日而七魂泯矣。易曰：精气为物，游魂为变，故知鬼神之情状。微言绝耳，颜远叹别于欧阳。鄙吝萌心，仲举思见乎黄叔。

77 君子之异于人者，道；同于人者，貌。

78 冬江而夏山，公阅休之安宅也。地棺而天椁，逍遥子之大葬也。

79 西伯泽及枯骼，而大老双归。燕昭价重死骨，而骏马三至。

80 白驹过隙，魏豹具感于人生。飞鸟过日，张翰愁思乎瀛海。

81 大禹入裸国而不衣，秦伯适荆蛮而披发。父母之遗体，有时而自残，衣冠之盛仪，因地而或废。

82 仲尼击槁而歌焱风，仁可以充饥也。曾参曳履而歌商颂，义可以御寒也。

83 分人以道谓之神，分人以德谓之圣，分人以功谓之公，分人以利谓之私。

84 田子见玉食，蹙然曰，弗饥，斯可矣。见锦衣，颦然曰，弗寒，斯可矣。见华屋，愀然曰，弗露，斯可矣。毋玉尔食，而玉尔仪。毋锦尔衣，而锦尔心。毋华尔屋，而华尔德。惟仪之玉，以振天下。惟心之锦，以文天下。惟德之华，以覆天下。故君子去彼取此。

85 王生以结袜而重廷尉。汲黯以长揖而重将军。

86 吴雄不择封葬，而三世廷尉。赵兴故犯妖禁，而三叶司隶。陈伯敬终不言死，而年老见杀。

87 学非诵说之末也，行而已。政非文饰之具也，实而已。王非治安之迹也，化而已。化者其帝乎？皇则神矣！

88 有一乡一国天下之量，斯能受一乡一国天下之善。故曰：量者量也，量其多寡而受之也。

89 田真三人共爨，妇析紫荆之乾以图分。刘良四世同居，妻易庭禽以雏以求异。故齐家者，先刑其室，正内者，必绝其私。

90 仓庚为炙，可止妒妇之心。凤凰为羹，难化忌士之口。

91 太公诛狂獝华士，周公非之，而下白屋之贤。放勋容驩鲧共苗，重华矫之，而正四裔之罪。

92 徐景山画生鲻而执白獭，放挫啼，悬死鼠而钓大雕。画鲻其冠裳乎，悬鼠其爵禄乎，呜呼悲夫！孔子历诸侯七十二聘，而不遇一主，乃思九夷老子，历流沙八十一国，而化被三千，遂忘中夏。倚墙之木盗之桥，倚床之仆奸之招。

93 周旦作金滕以祈天命，君子以为咒诅之媒。夏禹铸鼎象以辟神奸，后世遂有厌镇之术。

94 亡国之社，上屋而下柴，绝于天地也。败家之子，覆祀而灭嗣，绝于祖宗也。

95 心灵匪形，故天地不能役，而人反以利禄役其心。心虚匪气，故阴阳不能运，而人反以喜怒运其气。此心之所以不能不动也。尽心者虚，存心者灵。

96 祭葬厚而奉养薄，末世之孝子也。承顺过而弼拂微，末世之忠臣也。事生，孝之先。犯颜，忠之大。琴瑟合调，夫妇之所以谐音。埙篪一节，兄弟之所以同气。鼋鸣而鳖应，兔死则狐悲。

97 人之为学，四书其门墙也，五经其堂奥也，子史其廊庑也，九流百家其器用也。居不可以不广，学不可以不博。举业锢而居隘，语录倡而学荒。

98 有子如龙虎，不须作马牛；有子如豚犬，何须作马牛！

99 涪水杂江水，蒲元能辨其性，故淬剑精。石城杂南冷，德裕能辨其味，故煮茶美。

100 京师元帝，为周围尚谈老子之旨。海岛宋君，为元逐犹讲大学之章。腐臣朽主，自取灭亡。神谟圣训，何裨解禳。

101 天地施恩于万物，而不望万物之报，吾是以知天地之大。父母施恩于子孙，而不望子孙之报，吾是以知父母之大。天为严父，地为慈母。少极吾宗，太极祖，巍巍乎其功德，荡荡乎其难名哉！腐鼠堕而虞氏亡，猰狗逐而华臣走。孽虽由于自作，衅实起于不虞。

102 欲治疑狱，觟𧣾解触，咎繇碌碌。若济大师，仓光实危，尚父嗤嗤（光一作兕）。

103 败岁皆莩形菜色之民，而通都有吞花卧柳之司牧；防秋多梦妻哭子之士，而幕府有歌儿舞女之将军。民欲不流，得乎？士求不叛，难矣！

104 善富者，羞德之不积，不羞金之不积；善贵者，耻德之不伙，不耻禄之不伙。德以聚金，则满不扑，德以居禄，则鼎不颠。

105 苏子瞻作杀鸡之疏，非吾儒之仁。张乘崖转到羊之经，乃异端之义。

106 用良匠者，必胥良材。用大贤者，必胥大位。无良材，则良匠不足以成器。无大位，则大贤不足以成治。临厕而惰容，非颜闵之德。膺刃而回虑，非关比之忠。

107 君子寝义而梦荣，小人寝利而梦辱。是故寝薄冰者，梦溺；寝积薪者，梦焚。

108 乾盖西旋，故二曜转运；坤舆东转，故百谷马奔。暮没而朝升，同此日也。天不更，则日亦不更。左注而右浮，同此水也。地不耗，则水亦不耗。

109 民五百里之名，士无千里之名，仲尼所以来凤狗之诮。民无百里之友，士无千里之友，林宗所以丛党锢之灾。友者人之所憎，名者天之所忌。

110 三皇不期皇而皇，五帝不期帝而帝，三王不期王而王。期皇不皇者，始皇也。期帝不帝者，东帝也。期王不王者，霸王也。

111 以蛙黾当鼓吹，孔圭之志，初不在于清音。以蟋蟀代箫管，道贲之声，实有契于定慧。

112 诗因鼓吹发，桓玄耳入而心通。笔以鼓吹神，张旭得心而应手。

113 珠虽泐不失为宝，莠虽乔不失为草。宁为回天，母为踱老。

114 江河若决，神禹不能挽其流。井田既开，周公不能复其界。地利有宜，人事有时。

115 日月不以阴霾而改其升沉。圣贤不以昏乱而变其出处。有常度万物仰，有常德万民望。建律者君，行律者臣，守律者民。

116 以道为阱，则士游祥麟。以德为笼，则士来瑞凤。以功为罟，则士投猛虎。以利为薮，则士奔狂狗。梓庆鐻成而疑鬼，灵芸针妙而惊神。圣道散于游艺，天巧丧于工人。

117 狂以全身，君子也。狂以杀身，小人也。被发箕子昌，驾坐灌夫亡。接与陆通免，捶杖正平殃。五子歌不慧，仲尼思中行。

118 日闲与卫，何难乎良马之逐。不离辎重，岂忧乎终日之行。利往基于具备，丧握本于持轻。

119 月不暇照，云火升梯。雨不及施，水轮灌陇。

120 笑之频者，泣必深。生之急者，亡必疾。

121 天铸万物，圣人鼓之天蕴至文，圣人诂之。铸非鼓，则器将监。蕴非诂，则文不宣。

Here is the English translation

1. *Yu Xiao Ling Yin* (Ming Dynasty) by Tian Yiheng

2. The rock soars high on favorable winds, unaware of flying beyond the heavens. The lice escape from the seams of the wadding, not seeking to leave the clothes. Things transform according to their nature, and when truth is aligned, all receive what is fitting.

3. The rainbow flows over the lush waters; yet, the rainbow is not a product of excess. The archer Yi shoots at the sun; but is the sun merely the essence of yang?

4. Pillars of society wear embroidered clothes, yet when scholars face cold misfortune, it highlights the very illness of Duke Wen of Jin. When a mouse abandons its burrow, leaving its sister to weave beautiful patterns, who can comprehend the kindness of Laozi?

5. One with a complete heart sees their body as rotting bones. One with a transcendent spirit sees their heart as dead ashes. One whose soul is deeply attuned sees their spirit as a shadowed reflection.

6. The divine dragon does not hatch eggs, and the sacred phoenix has no offspring. A white dog cannot give birth to the legendary Zouyu beast, and a yellow wolf does not understand heaven's bounty.

7. Yu Kou loved to travel, and Huqiu taught him inner contemplation. Song Jing loved to roam, and the Meng family taught him the reverence of virtue. When virtue is exalted, one stands high and looks down on the world; when inner contemplation is clear, one shines and illuminates others. Severe punishments comb the common people like lice, and cunning slander hooks them like fish. Thus, the sage king combs them with ritual, smooths them with music, fishes them with righteousness, and nets them with benevolence. The highest good is like water, yet there are times when it acts evilly. A steadfast heart is like stone, yet there are times when it opens of its own accord. Thus, anger stirs emotional waves, and joy opens the gates of desire.

8. Poets criticize those who eat without contributing, and Lord Shang feared becoming bloated with indulgence.

9. If the merits of Hua or Xun were used for common thieves, the evil of Dan or Shang would not be exposed. If the toughness of Gui or Xin were used for charioteers, the virtues of Yu or Tang would not be cut short.

10. Thunder does not strike selectively, and the sun does not shine only for some. If the thunderhead strikes arbitrarily, even Fenglong would be dishonored. If the sun shines through an open door, how can justice and harmony not be rewarded? The thunder strikes where evil is summoned, and the light shines where emptiness calls. Emptiness receives heavenly light; evil twists the heavenly order.

11. When Yi Yin passed away, Wo Ding buried him with the honors of a Son of Heaven. When Duke Zhou was enfeoffed, King Cheng bestowed upon him the music of a Son of Heaven. Abandoning the world like a worn-out shoe, is the use of ritual and music merely empty form? Some cling to their worldly fame, reluctant to loosen their chains, but after death, their merits will naturally shine through.

12. A heart that moves like the heavens is called diligence. A heart that rests like the earth is called prudence. If the heavens were not diligent, they could not continue their vast movement. If the earth were not prudent, it could not hold its foundation. Heaven’s strength is self-initiated; the heart of the earth is in bearing.

13. Those who forget fame can abandon the rulers of ten thousand chariots. Those who love fame can easily look down on a thousand-chariot state.

14. The giant fish welcomed the officials, and Mi Zi’s long sleeve waved in acknowledgment. When a fierce dog bit someone, Han Fei sighed in lament.

15. Jingyang entered and the beauty Li Hua followed; yet where were the playful guests among the courtyard flowers? When the cliffs of Yashan pressed into the sea, the white pheasant still followed, and the prime minister still survived to spread justice. When rulers and ministers both fail, both birds and colors fall into chaos. If a scholar purifies their heart, there is no need to bathe in the rivers and seas. If a woman dresses with care, why compete in rouge and powder?

16. The scholar looked but did not match the sigh of Master Li; aging without rest, Han Yu grieved.

17. Liu Lei tamed the dragon of the Xia dynasty, and Kong Jia stewed its scales, while the dragon still roamed. Meng Kui tamed the phoenix of the Yu clan, yet the people of Xia ate its eggs, and the phoenix still soared.

18. The five senses attune to the divine, and the palace in the middle of heaven is built. When the six senses flow freely, the space in the heart is left empty.

19. Riding in a carriage drawn by cranes, the state of Wei saw it as unbecoming for a ruler. Riding in a chariot pulled by dogs, the Zhou family called it the wisdom of a sage.

20. When a woman dons a man’s crown, her downfall brings ruin to the state. When a man wears a woman’s robe, He Yan met his tragic end.

Here is the translation of the next lines with the numbering retained:

21. Yang Xiong expressed his emotions through *Mianzhu*, but without Yang and Zhuang, he could not convey them. Sima Xiangru established his fame through *Zixu*, but without achieving satisfaction, he could not recommend himself.

22. Master Kai played the qin, discerning the morning and evening chambers by the sounds of the East and West. Master Zi Ye played the pipes, distinguishing the Southern and Northern winds, and thus gauging the army's victories and defeats.

23. When the female musicians returned, the state of Lu declined. When shamanic sounds arose, the state of Chu weakened. The Han dynasty adorned its performers for sacrificial rites, and the Tang dynasty relied on entertainers to serve the court.

24. Grand Duke Jiang cautioned against heedless thoughts, while the old man of Lu regretted his wasted reflection. Only through effort can one become a sage, but even without learning, one can achieve elegance.

25. If there were a creature called the "human-faced beast," the benevolent would not eat its flesh. If there were a place named "the dog's burial ground," a filial child would not bury their parent there.

26. When Mount Liang dammed the Yellow River, and for three days it did not flow, Duke Jing of Jin donned white mourning clothes and wept, after which the waters flowed. When the sea tides crashed upon the shore, leaving wastelands for a hundred miles, the kings of Wu and Yue shot them with their mighty crossbows, and the tides receded. Thus, the wisdom of Bo Gun could not match the words of a simple laborer, and the achievement of the great Yu was barely equal to the power of an iron arrow.

27. The small delicacy of the abalone was not served by Lu Juan to the crown prince. The bitter weed and evil vegetable were not presented by Xing Zhi to the heir. Those who transmit tradition must value the subtle signs. Those who cultivate virtue must take care in their diet.

28. The soldiers were cold, but when the King of Chu patted them, the whole army warmed as if wrapped in silk. The soldiers were thirsty, but when Cao Cao tricked them, the entire force quenched their thirst as if they had eaten plums.

29. Dong Zhongshu beheld the bird of eternal constancy. Liu Zizheng understood the corpse of Er Fu. The sinking of a palace can only be discussed by those as knowledgeable as Zheng Qiao. The dragon appeared at the outskirts of the state, and only those as skilled as Cai Mo could interpret its signs. Even those born with natural wisdom still rely on the efforts of diligent study.

30. Though a falcon is fierce, it cannot seize a phoenix. Though a tiger is powerful, it cannot attack a qilin.

31. The kingly way is like a broad thoroughfare, while the hegemonic way is like narrow paths. In the times of the Three Dynasties, they followed the broad thoroughfare, and their achievements were slow. In the later Three Dynasties, they followed side paths, and their results were swift. Alas! The broad thoroughfare is now overgrown with thorns!

32. Farming is the duty of men, but those who now farm destroy their hoes and plows and teach their sons to steal. Weaving is the task of women, but those who now weave abandon their looms and teach their daughters to be licentious. Why is this? In ancient times, farming and weaving provided food and warmth. But now, farming and weaving lead to hunger and cold. Farming and weaving have become worse than theft and adultery. Alas! Who has made it so? When King Wen of Zhou attacked Chong, his shoe strings came loose. He tied them himself without relying on others. This is the way of a ruler. When King Wu of Zhou attacked King Zhou of Shang, his shoe strings came loose. Five men stood before him, but none would tie them for him. This is the way of ministers. Thus, the rulers and ministers of Zhou both understood their roles. Since then, should rulers tie their own shoes, or should their ministers do it? One step reveals the answer!

33. Yang Zhu wept at the crossroads, and Ruan Ji wept at the end of the road. One mourned the many paths of the Dao, while the other mourned the inability to follow the Dao.

34. The Zhou dynasty took lessons from the two previous dynasties, and its culture flourished greatly. I follow the Zhou, and the Yin dynasty was already sincere. So if I follow the Zhou, does this mean that culture ultimately triumphs over sincerity? Sincerity grieved for the beginning of the Yin dynasty, while culture did not mark the end of the Zhou dynasty.

35. King Zhuang of Chu accepted the remonstrance of Wu Zixu and ceased his indulgence in debauchery. King Wei of Qi was enlightened by the satire of Chunyu Kun and then carried out punishments and rewards. The *Book of Changes* says: "If darkness gives way to change, there is no fault." This means that rulers value trusting the wise and correcting mistakes. Thus, calling them King Zhuang and King Wei is most fitting.

36. The dragon carried Xia Yu's boat, and he completed his work of controlling the waters and buried his clothes. The snake coiled around the wheel of the Lord of Wei, and he threw his sword and lay prostrate in the palace.

37. Yang (the active principle) is the way of rulers, hence it is exalted and difficult to face. Yin (the passive principle) is the way of ministers, hence it is humble and quick to respond. The misfortune of the Nine Tribes is born from conflicting oddities. The fortune of the Eight Trigrams arises from responding to harmonized pairs. The wind moves across the heavens, and there is nothing faster than wind in stirring all things. Water flows across the earth, and there is nothing faster than water in nourishing all things. Therefore, when living beings choose their dwelling, and the dead choose their burial place, they cannot separate from wind and water.

38. In an ordered world, there may still be illicit sacrifices, but upright people have never made licentious sacrifices.

39. The rise and fall of the tides are due to the waxing and waning of the moon. This ancient saying—who can verify it? I observed the diminishing light in the fish’s brain and believed it! Fish and shrimp are the livestock of the waters, and water is the fluid of the moon. The moon is the essence of water. Thus, the yin energy is attracted to and responds to similar forms.

40. The writings of Guan Zhong and Yan Ying are like the homely, unattractive woman Wu Yan—though ugly, she benefited the state. The writings of Zhuangzi and Liezi are like the beautiful woman Xi Shi—though beautiful, she also benefited the world.

Here is the translation of the next lines following the same style:

41. When cultural refinement flourished, the Zhou dynasty declined. When pure discussions abounded, the Jin dynasty fell. When Neo-Confucianism became prominent, the Song dynasty perished. These states lacked substance.

42. A rigid Confucian cannot discuss metaphysics, and a decayed scholar cannot debate the Dao.

43. The giant turtle bears mountains and resides in the waters, while ants carry grains and roam the land. The joys of both large and small beings are equal. The snake coils its body and moves slowly, while the millipede has a hundred legs and moves swiftly. The forces of having and not having are the same.

44. What is heavy, what is light, what is much, what is little, what is laborious, and what is leisurely—all have their own reasoning and are self-sufficient.

45. The heavens are naturally bright, but clouds obscure them. The heart is naturally clear, but desires cloud it. When clouds disperse and desires fade, the clarity of the heavens and the heart is the same. When clouds are locked in place and desires are chained, the heavens and the heart are equally closed.

46. The courage of the starling can steal a nest, but in the end, it bears the shame of usurping another’s position. The intelligence of the dung beetle can roll a ball, but it ultimately suffers the disgrace of feeding on filth. Tai Bo fled to Jing, and Boyi and Shuqi ate wild vegetables—these are the reasons for their reputations. Governing people through people is the teaching of Confucius. Using the mind to seal the mind is the teaching of the Buddhists. The sage sees the Dao as not distant from people, hence he says the Dao cannot be separated for even a moment; if it can be left, it is not the Dao. The perfected person sees the Dao as not outside the heart, hence he says that seeking the Dao apart from the Dao will never lead to finding it. People are the heart, and the heart is people. The Dao is one and the same.

47. Birds choose trees by flying around them. Beasts select shade by running toward it. People choose their dwellings by careful consideration. Flying to select a tree allows birds to avoid nets and arrows. Running to select shade allows beasts to avoid traps and pits. Carefully choosing where to live allows people to avoid punishment and calamity.

48. Poor soil, though well-cultivated, yields no crops. Good soil, though poorly tended, allows crops to survive. A skilled farmer chooses the land for planting, and a virtuous person chooses people to impart wisdom.

49. The words of the wise are like pouring water on dry sand—it is easily absorbed. The rejection of advice by the foolish is like pouring water on molten gold—it boils violently. Pouring water on dry sand is in accordance with its nature. Pouring water on molten gold causes a reaction. It is not the water that is different, but where it is applied. It is not the words that are different, but to whom they are spoken. A thousand-mile horse without a skilled driver cannot run far. A skilled driver without good fodder cannot make the horse last long. The one who provides good fodder is the master. The one who drives well is the groom. If, despite this, the horse does not travel a thousand miles, it is not the fault of the steed.

50. Master Ren once said, "Life and death are of great importance." Yu the Great said, "Life is a temporary lodging; death is a final return." Zhuang Zhou said, "Life is drifting; death is resting." Knowing it is a great matter, one cannot take life and death lightly or neglect them. Knowing it is merely a temporary lodging and final return, one also cannot take life and death too seriously or be confused by them. In this way, one can handle life and death properly.

51. The springtime crickets among the millet, though insufficient to relieve hunger, shame the lazy farmer. The chirping of the katydids, though unable to warm the cold, startles the idle wife. The red crow carries fire, though unable to light the way, frightens those walking in the dark. Alas! Are these not the workings of nature itself? The wood of the sinking sandalwood tree is not fit for young growth. The material of the grand camphor tree cannot be carved once it is rotten. Why? Because things are different, and their uses depend on the time.

52. Who does not pity sheep driven by tigers and leopards? Who can pity the people driven by jackals and wolves?

53. Confucius blamed the *Spring and Autumn Annals* for the troubles of his time—he had no choice. Yang Xiong placed his hopes on future generations—what can he do?

54. Though there is a golden bell, if struck with a golden hammer, its sound will crack. Though there is a benevolent ruler, if assisted by benevolent ministers, the governance will weaken. A golden bell must be struck with a wooden mallet. A benevolent ruler must be assisted by righteous officials. Quan Hui chanted the *Book of Changes* and repelled the ghosts in front and behind while riding a donkey. Xu Fen falsely recited the *Classic of Filial Piety* and worsened the terminal illness that had plagued him for a long time (Quan Hui was from Northern Qi, and Xu Fen was from Chen).

55. The force of a fierce tiger is released in one pounce. The morale of an army of three divisions rises with the sound of a single drum.

56. The qilin and the deer both have horns, but the qilin cannot relieve the deer of its horns. The hearts of the nobleman and the petty man are the same, but the nobleman cannot change the petty man’s heart. A rope is born crooked, but its use must be straight. A person is born upright, but their use may become crooked.

57. Wearing fine clothes and eating delicacies do not extend one’s life. Wearing coarse clothes and eating simple food can help one last through the year.

58. Goujian cast gold with Shaobo, and the nobleman called him a servant of appearances. Guanxiu cast gold with Jia Dao, and the nobleman called him a master of the heart.

59. Wang Xizhi perfected his calligraphy at the age of fifty-three. Gao Changshi began to study poetry after the age of fifty.

60. The unrestrained behavior of Ruan Ji was praised by Sima. The harmony of Ji Kang offended Zhong Hui. From this, we can see the disaster of the Western Expedition of Duke Jin.

Here is the translation of the remaining lines in the same style:

61. The dodder vine clings to the pine trees and can extend for hundreds of spans. A green fly attaches to the tail of a swift horse and can travel a thousand miles. By relying on others, one can succeed, but what comes of looking up from below and staying behind?

62. Yao and Shun cherished their own lives more than they cherished the world, so they willingly ceded the world to Xu You and Wu Guang without hesitation. Xu You and Wu Guang knew the dangers of rulership, so they did not accept the world to preserve their own integrity. Yao and Shun valued the world less than they valued their children, so they did not give the world to Dan Zhu or Shang Jun. Dan Zhu and Shang Jun were not incapable. Why then did Yao and Shun pass the world to Shun and Yu without contesting? Were they not noble and wise? Shun and Yu did not understand the perils and accepted the world, and thus they faced the disasters at Cangwu and Kuaiji. They did not die in their homeland but died in foreign lands, not in China but in the wilderness of the barbarians.

63. Zhan Qin endured being demoted three times. In today’s world, people would see this as clinging to office for wealth. Qu Yuan gladly faced death nine times. Today, people would view him as mad or delusional.

64. Wu Qi sucked the abscess of one man, and the enemy retreated. Fan Li dressed one man's wound, and the Western Qiang was pacified. Zixia wept for the death of one person, and the state of Song found peace. Personal favors and small acts of kindness were common in the times after the Three Dynasties. How should a general today act if they cannot do the same?

65. The two servants of Duke Wen of Jin entered his vital organs, and Bian Que diagnosed it. Consort Cui of King Xiao of Qin entered his spiritual palace, and Xu Zhuang discerned it. It was not just that they diagnosed the illness; rather, they examined their hearts.

66. Luan Bu built a shrine for Peng Yue and never forgot the bond between master and servant. Lian Po and Fan Ju buried Guanghan with sincere respect for the teacher-student relationship.

67. In the eyes of a skilled craftsman, no material is without merit. In the eyes of a sage ruler, no minister is without value. It is not that all materials are perfect, but each has its own use. It is not that all ministers are wise, but each has a role to play.

68. A rooster fiercely rules the coop, and a dog dominates the kennel. This is the unequal contest between the strong and the weak. Ants bravely assault a hill, and bees collectively attack the hive. This is the struggle between the many and the few. Rulers of the *Spring and Autumn* and *Warring States* periods often hunted by taking advantage of their position or clashed relying on strength.

69. Confucius said that the rites of mourning and death are difficult to discuss, emphasizing the importance of the "yin" principle. Mencius said that the vast, righteous energy is hard to describe, focusing on the "yang" principle. Then can it ever be explained? One must understand the beginning and return to the end, thus grasping the nature of life and death.

70. A body as withered as dry wood reveals the truth of undying. A heart as full as seeds in a valley is the essence of long life. Life and death are unpredictable—this is the wonder of nature.

71. It is easy to guard against the complaints of common people, but it is difficult to guard against the words of scholars. Winning the hearts of ordinary people is easy, but winning the hearts of wandering scholars is difficult. This is why the Seven Kingdoms feared dissent, and Qin resorted to exiling guests.

72. The elephant is killed for its tusks, the rhinoceros for its horn, the orangutan for its blood, the bear for its paws, the sable for its fur, the snake for its pearl, the fox for its white fur, the turtle for its shell, and the musk deer for its scent gland. Thus, we say: Animals are innocent, yet their treasures cause their harm. Why should a common person suffer guilt for merely possessing a jade disk? Alas! The fault lies in possessing the jade. But why must those who steal the jade also bring guilt upon themselves?

73. The earth uses the sea as its kidneys, so the water is salty. Humans use the kidneys as their sea, so urine is salty.

74. To attack heat with heat, one uses aconite in medicine. To remove violence with violence, one uses weapons in governance. Used wisely, these lead to life; used unwisely, they lead to death.

75. The ruler is like the head of the fishing net, and the one pulling the rope is the monarch. The talented person is like a needle in a sack, and the one who reveals it is the person.

76. A person’s birth is celebrated after seven days, called "la"; a person’s death is mourned after seven days, called "ji." After one la, the seven souls are formed, thus, after seven times seven, or forty-nine days, all seven souls are complete. After one ji, one of the souls dissipates, and thus after seven times seven, or forty-nine days, all the souls are gone. The *Book of Changes* says: "Essence and energy create things; wandering souls cause transformation." Thus, one understands the states of ghosts and spirits. These subtle words vanished long ago. Yan Yuan lamented parting from Ouyang, and the shallow-hearted one longed to see Huang Shu again.

77. What distinguishes the noble person from others is the Dao; what makes them the same as others is appearance.

78. The winter river and summer mountains are the serene residence of Lord Xiu. The earth is the coffin, and the sky is the outer shell—this is the grand burial of the carefree one.

79. The Western Duke benefited the dry bones, and the elders returned together. King Zhao of Yan honored the dead bones, and swift horses came three times.

80. The white colt passes like a gap in the wall—Wei Bao laments the fleeting nature of life. A bird flies past the sun—Zhang Han sorrows over the vastness of the sea.

81. **Yu entered the Land of the Naked, unclothed, while the Duke of Qin went to the Jing Man, with his hair disheveled.** Sometimes, even the bodies we inherit from our parents are harmed; ceremonial clothes and headdresses are also discarded depending on the customs of the place.

82. **Confucius struck a withered tree and sang of the burning wind, believing that benevolence could fill hunger.** Zeng Shen dragged his shoes and sang the *Songs of Shang*, believing that righteousness could ward off the cold.

83. **To guide people with the Way is to be divine; to guide people with virtue is to be a sage; to guide people with achievements is to be fair; to guide people with profit is to be selfish.**

84. **When Tianzi saw gourmet food, he frowned and said, "It's enough that I am not hungry." When he saw luxurious clothing, he furrowed his brow and said, "It's enough that I am not cold." When he saw a grand house, he sighed and said, "It's enough that I am not exposed."** Do not jade your food, but jade your character. Do not adorn your clothes, but adorn your heart. Do not embellish your house, but embellish your virtue. It is the jade of one's conduct that moves the world; it is the brocade of one's heart that civilizes the world; it is the splendor of one's virtue that covers the world. Thus, a noble man forsakes the former and chooses the latter.

85. **Wang Sheng tied his shoes, gaining respect from the Chief Justice. Ji An made a long bow and gained respect from the general.**

86. **Wu Xiong did not choose his burial place, yet served as Chief Justice for three generations. Zhao Xing violated a forbidden charm, yet served three generations as Superintendent. Chen Bojing never spoke of death, but was eventually killed despite his old age.**

87. **Learning is not about reciting texts but practicing them. Governance is not about embellishing words but about being practical. Kingship is not about establishing peace but about transforming the people. Transformation is the work of the Emperor; to be Emperor is to be divine.**

88. **One who has the capacity for a village, a nation, or the world can accept the goodness of the village, the nation, or the world. Thus, it is said that "capacity" refers to what one can accommodate.**

89. **Tian Zhen's family cooked together, but the wife split the dry purple cassia to divide the family. Liu Liang's family lived together for four generations, but the wife exchanged the courtyard birds for chicks to foster division. Therefore, to manage a family, one must first discipline within; to rectify the inner quarters, one must sever private interests.**

90. **Grilled oriole can quell a jealous wife's heart; phoenix soup cannot silence the mouth of a resentful scholar.**

91. **The Grand Duke of Zhou executed the mad Xuyu and the Hua scholars, but the Duke of Zhou disagreed and embraced the virtuous among the common folk.** Emperor Yao tolerated Huan, Gun, and the Miao tribes, but Emperor Shun corrected this, bringing justice to the four corners of the world.

92. **Xu Jingshan painted mullet and captured a white otter, dangled a dead rat to fish for a giant eagle.** Was painting the mullet akin to dressing in official robes? Was dangling the rat akin to seeking rank and wealth? Alas! Confucius visited seventy-two courts but found no ruler to serve, and thus he turned his thoughts to the distant lands of the barbarians. Laozi, traversing the desert, visited eighty-one countries, spreading his teachings to three thousand disciples, forgetting the Central Plains.

93. **The Duke of Zhou cast the Golden Tripod to invoke Heaven's mandate, but the noble man saw it as a tool for curses.** Yu the Great cast the symbolic tripod to ward off evil spirits, and later generations developed practices of suppression and protection.

94. **In a ruined kingdom, the ancestral altars are placed atop the roof with firewood below, severing the connection between Heaven and Earth.** In a fallen family, the ancestral rites are overturned, and the lineage is extinguished, severing the bond with ancestors.

95. **The heart is not bound by form, so Heaven and Earth cannot enslave it, yet people allow wealth and rank to enslave their hearts.** The heart is not governed by Qi, so yin and yang cannot move it, yet people allow joy and anger to stir their Qi. This is why the heart cannot remain unmoved. To fully understand the heart is to empty it; to preserve the heart is to keep it alive.

96. **Lavish funerals and thin sustenance—this is the filial piety of the last age.** Excessive flattery and subtle remonstrance—this is the loyalty of the last age. Serving the living is the first of filial duties. Daring to speak one's mind is the height of loyalty. When the zither and harp are in harmony, husband and wife share their music. When the sheng and flute are in sync, brothers share their breath. When the turtle cries, the terrapin answers; when the rabbit dies, the fox mourns.

97. **The Four Books are the gate and wall of learning; the Five Classics are its hall and chamber.** The Masters and Histories are the courtyards and corridors, while the hundred schools are the tools and instruments. One's residence should be broad, and one's learning should be vast. To focus on examinations is to live in confinement; to indulge in sayings is to let learning decay.

98. **If your child is like a tiger or dragon, you need not make them into a horse or ox.** If your child is like a pig or dog, no amount of training can make them a horse or ox.

99. **The Fu River mixes with the Yangtze, yet Pu Yuan could still distinguish their nature, which is why his swords were sharp.** The stone city blends with the southern cold, yet De Yu could distinguish their flavor, which is why his tea was exquisite.

100. **In the capital, Emperor Yuan continued to speak of Laozi's teachings.** On the islands, Lord Song, though exiled, still lectured on the chapters of the Great Learning. Corrupt ministers and decayed rulers bring about their own downfall. Divine wisdom and saintly teachings cannot prevent disaster.

101. Heaven and Earth bestow grace upon all things without expecting anything in return, and through this I understand the vastness of Heaven and Earth. Parents give to their children and grandchildren without expecting repayment, and through this I understand the greatness of parents. Heaven is like a strict father, and Earth is like a nurturing mother. The Shao pole is the foundation of our clan, the Tai pole is the ancestor—how lofty are their virtues, how immense and indescribable! The rotten rat falls, and the Yu clan perishes; the fierce dog chases, and the Hua minister flees. Though the disaster is self-inflicted, the crisis arises unexpectedly.

102. If one wishes to adjudicate doubtful cases, they must differentiate the complex and untangle the knots, like how Yu and Gao diligently performed their duties. Just like a skilled master saving a sinking ship or Tai Gong smiling at peril, such tasks are filled with hidden dangers.

103. In times of famine, the people are gaunt with hunger and pale as withered plants, while the officials in charge of these regions indulge in pleasures, with some lying among flowers and reclining under willows. During autumn defenses, soldiers dream of their wives and children crying, while the commanders in the military camps enjoy songs and dances. Can the people not rebel? It is difficult for scholars not to betray their lords!

104. Those who excel at wealth feel shame for not accumulating virtue, not for failing to accumulate gold. Those who excel at nobility are ashamed of not gathering virtue, not for lacking high salaries. If virtue gathers wealth, one’s coffers will never be empty; if virtue supports rank, one's position will never fall.

105. Su Zizhan (Su Shi) wrote a plea to spare a chicken’s life, which does not align with the benevolence of Confucians. Zhang Chengyan’s scripture on turning sheep is the doctrine of heterodoxy.

106. To employ a skilled craftsman, one must have good materials. To employ a great sage, one must offer high office. Without good materials, the finest craftsmen cannot produce great artifacts. Without high office, the greatest sages cannot achieve sound governance. Showing laziness when inspecting restrooms does not reflect the virtue of Yan Hui and Min Ziqian. Considering retreat when facing the sword does not reflect the loyalty of Guan Zhong and Bi Gan.

107. A noble man sleeps dreaming of honor, while a petty man sleeps dreaming of disgrace. Hence, one who sleeps on thin ice dreams of drowning; one who sleeps on stacked firewood dreams of being burned.

108. The sky’s canopy rotates westward, which causes the two celestial bodies to revolve. The earth’s landmass turns eastward, which causes the hundreds of valleys and horses to gallop. The sun sets in the evening and rises in the morning—the same sun remains. If Heaven doesn’t change, the sun also remains unchanged. The water flows from left to right—it is the same river. If Earth is not depleted, neither is the water.

109. The fame of a commoner does not spread beyond five hundred miles, and the fame of a scholar does not spread beyond a thousand miles. That’s why Confucius faced criticism from the people of Feng and Gou. Commoners have no friends beyond a hundred miles, and scholars have no friends beyond a thousand miles, which is why Lin Zong met with disaster due to cliques and factions. Friendship is something that people despise, while fame is something Heaven abhors.

110. The Three Sovereigns did not seek to be sovereigns, yet they became sovereigns. The Five Emperors did not seek to be emperors, yet they became emperors. The Three Kings did not seek to be kings, yet they became kings. Those who sought to be sovereigns but were not were the First Emperor. Those who sought to be emperors but were not were the Eastern Emperor. Those who sought to be kings but were not were the Overlord.

111. To substitute the croaking of frogs and toads for the sound of drums and flutes shows that Kong Gui’s intentions were never about producing pure music. To replace the sound of crickets for that of pipes and flutes suggests that Dao Ben’s sound resonated with clarity and wisdom.

112. Poetry is inspired by musical instruments; Huan Xuan felt it in his ears and understood it in his heart. Calligraphy gains its spirit from music; Zhang Xu could let his hand flow as his heart willed.

113. Even though a pearl is cracked, it does not cease to be a treasure. Even though a weed is tall, it does not cease to be a weed. Better to strive to reverse the heavens than to age without purpose.

114. If the rivers and lakes break their banks, even Yu the Great cannot turn the flood. Once the well-fields were opened, even the Duke of Zhou could not restore the land boundaries. The benefit of the land lies in appropriateness; human affairs have their seasons.

115. The sun and moon do not alter their rising and setting because of clouds and fog. The sages and virtuous men do not change their decisions because of chaos and disorder. The regular measures are admired by all beings, and the constant virtues are looked up to by all people. Rulers establish the law, ministers implement the law, and the people uphold the law.

116. If one sets a trap with the Way, scholars will roam like auspicious unicorns. If one uses virtue as a cage, scholars will come like phoenixes. If one uses merit as a net, scholars will throw themselves in like fierce tigers. If one uses profit as a swamp, scholars will rush in like mad dogs. Ziqing’s chime was completed, yet people suspected ghosts. Lingyun’s needle was so fine that it astonished the spirits. The sacred Way was scattered into amusement, and heavenly craftsmanship was lost to mere artisans.

117. Madness that preserves one’s life is the way of the noble. Madness that kills is the way of the petty. Wearing one’s hair loose, Ji Zi flourished; riding in a chariot, Guan Fu perished. Working together, Lu Tong survived; being caned, Zheng Ping was ruined. The Five sons sang without wisdom, while Confucius mourned for Ziyu, who longed for the middle path.

118. The sun and the moon run their courses without pause, how could a good horse find it difficult to follow? As long as one stays with the provisions, why worry about traveling all day? Success is built upon being fully prepared, while loss comes from carelessly holding onto light matters.

119. The moon has no time to shine when clouds and fire climb like ladders. Rain doesn’t fall quickly enough, and water wheels cannot irrigate the fields in time.

120. Those who laugh often will cry deeply. Those who live urgently will perish swiftly.

121. Heaven casts all things into shape, and the sages bring them to life. Heaven contains the ultimate literary essence, and the sages explain it. If the casting is not followed by the shaping, the vessel will be flawed. If the essence is not explained, the text will remain unexpressed.