《素履子》

The title Sulu zi (Master of Plain Conduct) is taken from the line statement of the Initial Nine of the Lü hexagram in the Zhouyi (Classic of Changes): “Go forth in plain conduct, and there is no blame.” It means that if one acts with a plain and pure attitude, one may advance without fault. The author takes simplicity and purity as the foundation of personal conduct, holding that whether or not one’s clothing is frugal, one should follow the governance and moral instruction of the former kings. He therefore begins from the first beginnings of heaven and earth and the opening of Qian and Kun (Heaven and Earth), recounting how the sages established standards of moral instruction and how the worthy put the great Dao (the Way) into practice.

Fortune and misfortune are often brought about by human conduct. The sage therefore occupies the imperial throne by virtue of De (Virtue/Power), with no shame in his heart, and his moral character is thereby radiant. If scholars and the common people understand how to conduct themselves, they can discern the proper order of high and low and set the people’s minds at ease. The author thus composed fourteen chapters, entitled Sulu zi, in order to admonish the world and lead people to hold carefully to sincerity and good faith.

Sulu zi, Upper Volume

Composed by Zhang Hu, Jiangshilang (a civil prestige title) and Probationary Case Reviewer of the Court of Judicial Review (acting Case Reviewer of the Dali si, the court responsible for adjudicating criminal cases). Granted the fish-pouch insignia (a status marker awarded with the privilege of wearing a fish pouch).

Treading the Dao

The contents list such chapters as “Treading the Dao,” “Treading De,” “Treading Loyalty,” “Treading Filial Piety,” “Treading Humaneness,” “Treading Righteousness,” “Treading Wisdom,” “Treading Trustworthiness,” “Treading Ritual,” “Treading Music,” “Treading Wealth and Honor,” “Treading Poverty and Low Station,” “Treading Peace,” and “Treading Peril,” each discussing how, in various circumstances, a person puts the corresponding moral standard into practice.

The Sulüzi says: the Dao (the Way) originally has no name; the nameless Dao lies at the beginning of heaven, earth, and the myriad things. The beginning of heaven and earth is called “Hunyuan” (the primordial state in which heaven and earth have not yet divided and the myriad things have not yet been born). At the outset of Hunyuan there was neither bodily form nor outward image; only after heaven and earth separated into the two modes of Yin-Yang did the myriad things arise. People therefore call it the “Dao.”

From the age of Longhan (a remote antiquity in Daoist legend) onward, the Three Sovereigns established their teaching in accordance with the Dao, and the Five Emperors governed all under heaven in accordance with the Dao. At first, heaven, earth, and the myriad things were one undifferentiated whole, plain and spontaneously natural. Only later, in order to account for the seasons of alternating cold and heat, was the order of Yin-Yang gradually distinguished.

The sages of high antiquity followed the Dao. They neither spoke at length nor deliberately instituted teachings; they did not set their minds on controlling external things, yet the myriad things submitted to them of their own accord. They did not instruct the people by command, and yet the people all revered them. This is to follow the sovereign way of pristine simplicity and natural spontaneity. Fuxi, who drew the trigrams, and Shennong, who tasted the hundred herbs, both followed the Dao in teaching and transforming the world.

Later, Fuxi taught people to tame and raise oxen and horses, and by this means put an end to violence and removed what harmed the people. Zhuanxu followed the way of loyalty and compliance, and Emperor Ku (written in the text as “Diyu”) followed the way of clarity and harmony. Yao of Tang governed all under heaven with humility and respectful deference, bringing order while his robes hung loose and his hands remained folded. Shun of Yu governed all under heaven by the way of filial piety and fraternal respect, and yielded the throne to a worthy man. All of these are instances of following the way of emperors and kings.

Yu the Great was diligent and thrifty, and brought the floods under control. Tang of Shang acted with reverence and moved Heaven to respond. King Wen of Zhou was honored for his supreme De (Virtue/Power), and King Wu of Zhou, in the name of the way of filial piety, campaigned against a tyrannical ruler. These sages taught and transformed all under heaven by the kingly way, so that the elderly might peacefully enjoy their later years, those in their prime might have work to do, and young children might be nurtured; widowers, widows, orphans, the childless, and the disabled all had someone to care for them; men each had their proper duties, and women could all marry. This is the transformative teaching produced when the world is governed by the Dao.

The Yellow Emperor and Laozi prized plainness and simplicity and did not concern themselves with literary ornament; the Uncrowned King (one who possesses the virtue of a king yet does not occupy the throne) likewise returned to pure simplicity and original genuineness. They all cast aside gorgeous adornment in carrying out their teaching, and abandoned showy literary elegance in order to return to what is real. The Daodejing (the Classic of the Way and Its Virtue) says: “I have three treasures, which I hold fast and do not abandon: the first is compassion, the second is frugality, and the third is not daring to place myself ahead of the people of the world.” This is the foundation of practicing the Dao.

The scripture further says: “I have a great trouble because I have this body; once I no longer cling to my own person, what trouble remains?” This means that one who attains the supreme Dao does not cling to the self, and practices a Dao that transcends outward form and trace. As for dining on roseate clouds and feeding on Qi (vital energy), and “sealing the openings and turning the pellet” (terms in Daoist cultivation concerning the ingestion of Qi and the regulation of breath), these are methods of cultivation that withdraw from the dust of ordinary life.

In former times, Yayizi taught the people, while still in the world, how to plant and how to sustain their livelihood, and later departed by boat. Perfected Yan (an honorific in Daoism for one who has attained the Dao) taught the way of loyalty and filial piety at a place of divination, and afterward his entire household ascended to Heaven and departed. This shows that the Great Dao is not limited by particular objects or places, and that its working can become manifest among all things. The Dao does not operate in vain, and the myriad things also enter into a subtle resonance with it. To seek the Dao, one need not be inside lofty terraces and great halls, nor need one travel far to Shulin or the Western Regions. In more recent times, Lord Gao of Huainan built the Yanhe Pavilion in order to seek the Dao, but this too is not the root of seeking the Dao.

Nothing is more fundamental to establishing oneself and practicing the Dao than carrying it out in the ethical relations of everyday life: the ruler is genial and the minister loyal; the father is loving and the children filial; the elder brother is affectionate and the younger brother respectful; the husband observes propriety and the wife is chaste and upright; one is diligent and thrifty at home and loyal to the utmost in service to the state. The worthy rulers of Xia, Shang, and Zhou obtained the Dao and flourished; Jie, Zhou of Shang, King You of Zhou, and King Li of Zhou lost the Dao and perished. From this it can be seen that the Dao must not be abandoned: to obtain the Dao is to prosper, and to lose the Dao is to decline and perish. Therefore the sage cherishes the people and bestows benefits upon them, and through the practice of De holds fast to his own station.

The relationship between human beings and the Dao is like that between fish and water. A fish that loses the water dies; a person who loses the Dao comes to ruin. The Dao holds the myriad things within its sway; to govern all under heaven by the Dao is what is called the Great Dao. One who wishes his own person to flourish ought to practice the Great Dao. This principle is perfectly clear.

Practicing De (Virtue/Power)

The Sulüzi says that the highest principle lies in esteeming De (Virtue/Power). De is the place where all good deeds gather, and the root upon which a hundred blessings collect.

In former times Shun possessed fine De, and the people gave him their allegiance. It is like ants, which do not pursue the rank smell of mutton, while that smell does not pursue the ants, and yet the ants are drawn to it: Shun did not deliberately recruit the people, yet the people looked up to his De. When King Wen of Zhou served as Earl of the West, the realm was divided into three parts, and two of them turned toward the state of Zhou. King Wen’s De was like planting bamboo and waiting for birds and beasts to come and roost. The bamboo does not chase the birds and beasts; once they have been driven off, they naturally make for the bamboo grove. The state of Zhou did not deliberately solicit the people, yet the people, abused by King Zhou of Shang, came of their own accord to submit to Zhou. From this one can see that De may be used to govern the world, whereas cruelty must not be indulged.

One should constantly nourish the people’s hearts with a De that cherishes life and broadly practice the virtues of civil culture; then those from afar will come to give their allegiance. Thus the kings of antiquity all established De and handed down moral instruction. The Five Phases (Wood, Fire, Earth, Metal, Water) are matched with the Five Emperors: what belongs to Wood is called the De of Wood, what belongs to Fire the De of Fire, what belongs to Earth the De of Earth, what belongs to Metal the De of Metal, and what belongs to Water the De of Water. The Five Phases generate one another and, in succession, manifest different forms of De. Water, fire, metal, wood, earth, and grain each have their proper function; when they are turned to the benefit of livelihood and the increase of the people’s welfare, they are together called the “Nine Merits.” The ancients founded their teaching upon this and caused it to be transmitted for ten thousand generations. This is the working of De, and this is the practice of De.

De has neither form nor name, yet it is present in all things. When the myriad things obtain De they endure; when they lose De they decay. If Heaven loses De, cold and heat fall out of order; if Earth loses De, the myriad things cannot grow; if a person loses De, both body and undertakings are sure to collapse. Therefore the Great Yu planned the Nine Merits, and Gao Yao, a worthy minister in the time of Shun, devised the Nine Virtues, and the world was thereby brought to order. The ruler establishes De through loving-kindness; the minister wins a name through loyalty and filial piety. De is shown forth in good governance, and the root of governance lies in nurturing the people.

In the nurturing of the people, military affairs have seven essentials: prohibiting violence, bringing war to an end, preserving the state, securing what has been achieved, settling the people, harmonizing the multitude, and making resources abundant. Civil government has five virtues: mildness, goodness, reverence, frugality, and deference. Respectfulness, magnanimity, trustworthiness, diligence, and kindness—being reverent, generous, sincere, quick and industrious, and beneficent—all belong to these five virtues.

The power of De to call forth a response is very great. It can turn aside the disasters of flood and fire, commune with ghosts and spirits, tame dragons and snakes, and bring birds and beasts under instruction. It can also cause anomalous signs in the heavens to withdraw and mountains and rivers to return to peace. Mulberry and paper-mulberry trees wither of themselves, and uncanny birds depart of themselves. Some, through De, forgive their enemies, rescue thieves, and release those who have been discourteous; others thereby fulfill the loyalty and righteousness of giving their lives to repay a kindness. All of these are good deeds done in secret that later receive a manifest reward. Since this is so, De ought to extend to all things, and one must not fall short on account of a single word.

The Dao (the Way) of Heaven is partial to no one; it assists only those who have De. Those who hold a state or a family, if they practice De and do not slacken for a moment, can make the state prosper and their undertakings flourish.

The Dao (the Way) of loyalty and trustworthiness ought to be carried out among the myriad things; it cannot remain a matter of words alone. The Dao of Heaven favors no one in particular, but assists only those who possess De (Virtue/Power). Whether in governing a state or managing a household, if one is fortunate enough to practice loyalty and trustworthiness and never slackens for a moment, one can flourish and prosper.

Practicing Loyalty

The Sulüzi says: Loyalty and steadfastness are the refined Qi (vital energy) of heaven and earth, and also an outstanding quality in human relationships. Looking through the historical records of successive ages, one finds that only the names of the faithful are preserved in the annals and transmitted for a thousand autumns and ten thousand generations. Thus, although people of loyalty and righteousness have passed away, their renown for loyalty does not perish.

In former times, the Duke of Zhou (a worthy minister who assisted the Zhou dynasty) was exceedingly loyal. He served in succession King Wen, King Wu, and King Cheng. While King Cheng was still an infant in swaddling clothes, he began to assist him, and his loyalty ran through three generations. His steadfastness was more than gold and jade could match; his integrity was more than pine and bamboo could match. The Duke of Zhou once prayed for long life on King Cheng’s behalf and was even willing to offer his own life in exchange. Entrusted with assisting the young ruler, he later rooted out the treacherous forces of Guan Shu and Cai Shu. Although these events took place in antiquity, his deeds remain vividly recorded in the texts to this day and are often taken by the worthy as a model.

Jiang Taigong (a meritorious minister at the founding of the Zhou) advanced the kingly Dao and brought order to the house of Zhou; he also assisted King Wu of Zhou in overthrowing the Shang. Together with the Duke of Zhou he supported the Zhou, and their achievements have been handed down for myriad generations. There was also Guan Zhong, who assisted Duke Huan of Qi, bringing all under heaven into unity and causing them to honor the house of Zhou; and Zhang Liang (styled Zifang), who assisted Liu Bang and, drawing on the situation after the truce at Honggou, revived the Han. Zhang Liang summoned the Four Elders of Mount Shang and helped Emperor Hui secure his position as heir apparent. There were likewise loyal ministers who remonstrated at the cost of their lives and broke the railings of the palace gate, and ministers who risked death to offer frank counsel. All of these have been esteemed from ancient times to the present and may truly be called loyal, righteous, and principled.

By contrast, those who point to a deer and call it a horse, turning black and white upside down; who rely on strength to bully the weak and oppress orphans; and who cast aside the worthy and seize what is just—such people suffer punishment while alive and, after death, are condemned by later generations. They tarnish their reputations between heaven and earth and stand in shame among the Three Powers of heaven, earth, and humanity. From this it can be seen that the loyal and worthy ought to be honored, so that their fair names long endure. They are outstanding figures of their own age and models celebrated by later generations. The Classic of Poetry says: “The good gentleman is dignified in bearing and does not flaunt his strength.” That the worthy practice the Dao of loyalty is truly precious.

The Sulüzi says: The Classic of Filial Piety teaches that the way of filial piety is Heaven’s constant law, the principle Earth follows, and the conduct human beings ought to practice. It also says that filial piety is the root of De (Virtue/Power) and the starting point from which moral instruction arises. In governing the state and managing the household, one should first establish De; and the establishment of De begins with the way of filial piety.

In former times both Shun and Yu possessed the highest De and the deepest filial devotion. Through filial conduct they established themselves and brought their virtue to completion. Shun later yielded the throne to Yu and was honored for this. Thus it is said that the sage-kings of antiquity grasped the supreme De and the essential principles of good governance, and by these brought all under Heaven to submit, the people to live in harmony, and those above and below to harbor no resentment. This is the beginning of the way of filial piety.

A filial heart can move Heaven and Earth and can also commune with the gods and spirits. When the Son of Heaven fulfills filial piety, there are legends of the tortoise and the dragon bearing auspicious charts and writings; when the common people fulfill filial piety, grasses and trees grow in abundance. In former times Zengzi served his parents with filial reverence, carefully treasuring his body, hair, and skin and not daring to injure them lightly. Even amid the ordinary trivialities he met throughout his life, he never forgot the way of filial piety or the moral duty and the benefits and harms bound up with it. In taking birds and beasts or grasses and trees, one should follow the seasons, not go against the Dao (the Way) of Heaven, and act with wholehearted effort and loyal sincerity. This is the aspiration proper to a filial son.

Even if a person possesses every kind of good conduct, without filial piety he is like a case filled with jade dust: in the end it is of no use. One who can practice the way of filial piety will naturally receive the protection of the gods and spirits; the Celestial Emperor will increase his blessings; his life will be secure and all affairs will go smoothly; and he will also enjoy honor and distinction in the world. May the gentleman practice the way of filial piety and preserve blessings of every kind.

Here ends the upper scroll of the Sulüzi.

The Sulüzi says: In ancient times, the sovereign who once tasted the hundred herbs taught the people to eat grain and to stop indiscriminate killing; this was transforming the people through supreme benevolence. The Yellow Emperor removed harms for the people and slew Chiyou; this was the teaching of supreme benevolence. The Daluo Shi fashioned nets and snares (implements used for hunting) in order to drive off the injuries that birds and beasts inflicted on the people; this was the function of supreme benevolence.

Yao and Shun employed the Eight Yuan and the Eight Kai (legendary worthy ministers), observed widely in all quarters, and listened broadly to opinions; this was the governance of supreme benevolence. Yu cut open Longmen and eliminated the floods; this was the achievement of supreme benevolence. Tang of Shang removed the hunting nets on three sides and left only one, embodying the policies of supreme benevolence. King Wen of Zhou gave proper burial to dry bones left exposed in the open, embodying the grace of supreme benevolence.

King Zhou of Shang lost benevolence and De (Virtue/Power), and King Wu of Zhou thereupon launched a punitive campaign against him. King Wu restored the ruins of Weizi’s former residence, released the imprisoned Jizi, and swept Bigan’s tomb with sacrificial offerings; he then received the auspicious omen of a red sparrow holding a writing in its beak. It is said that benevolence and De bring blessings, and that if one holds fast to benevolence and De, those blessings can continue for a hundred generations. Heaven charges the sovereign to guard the state with benevolence and De, and so the sovereign reproaches himself, weeps for those who are punished, and even swallows locusts and ingests leeches in order to suffer in the people’s place; because of this, the state also flourishes.

The Qin dynasty did not practice benevolent government. It burned the books and buried the Confucian scholars alive. After the First Emperor of Qin died at Shaqiu, the throne failed to pass to a second generation, and Ziying, the king of Qin, ultimately became the object of contention between Liu Bang and Xiang Yu. The Han practiced the Dao (the Way) of benevolence and restrained penal law, spared Ziying, and in the end gained all under Heaven. Xiang Yu’s side was cruel and without benevolence, killed Ziying, and in the end lost all under Heaven. From this one can know that practicing benevolence and De is the foundation of a state’s flourishing, and is therefore worthy of being followed.

Confucius said, “The benevolent person loves others.” Some also say that cherishing life and abhorring slaughter is benevolence; caring for people and benefiting the myriad things is benevolence; restraining oneself and following the ritual order is benevolence; and harboring a heart of kindness and compassion is also benevolence. Rewarding good deeds and punishing evil deeds, and rescuing those who have fallen into the water and those in distress, are all the actions of the benevolent. Some even lay down their lives and brave mortal danger in order to fulfill benevolence and De—for example, bringing food to a starving person at Yisang, and building a road on a dangerous mountain path; rescuing a yellow sparrow and setting a white turtle free; healing a wounded snake, and drawing from a fierce tiger’s throat the thing lodged there. These acts of widely bestowing kindness without growing weary, and of caring for all living beings with due measure, all embody benevolence and De.

In spring one does not fell the trees that shelter birds’ nests; in summer one does not burn the fields or harm the crops; in autumn one relieves orphans and shows compassion to widows; in winter one protects living creatures that lie hidden. When the gentleman accords with the seasons and practices benevolence and De, the efficacy of benevolent conduct becomes manifest.

The Yi Jing (scripture/classic of Changes) says: “The greatest conduct of De in Heaven and Earth is to make the myriad things grow; what the sage treasures most is the position of the sovereign.” It also says: “If the gentleman takes benevolence and De as his foundation, that is sufficient to lead the multitude.” Only the most worthy and wise can practice benevolence and De, and remain unwearied to the end.

What is called “yi” (righteousness) means setting wealth and words in proper order and forbidding the people to do what is improper. One who understands righteousness does not contend with others over wealth; wealth, on the contrary, naturally comes to him.

Confucius said that if one first speaks of righteousness and only then takes and uses what belongs to others, then even if one takes a great deal, one will not incur dislike. Taibo, the eldest son of King Tai of Zhou, because his father was ill, yielded the right of succession in a manner consistent with righteous principle, went to gather medicinal herbs for his father, and did not return thereafter. Later his father had Jili succeed to the throne and enfeoffed Taibo in the land of Hao. When a person possesses righteousness, he can yield; when people can yield, they can live in harmony with one another. When a ruler practices righteousness and yielding, he can bring the various states into harmonious relations, reward good conduct and punish evil conduct, establish achievements, and use righteousness to check unrighteousness.

King Jie of Xia was deluded by Moxi and lost righteousness and De (Virtue/Power). King Zhou of Shang doted on Daji, abandoned the Dao (the Way) and righteousness, and harmed loyal and worthy men. King You of Zhou doted on Baosi, violated the Dao and righteousness, and lost the support of the feudal lords. Duke Xian of Jin doted on Liji and in the end wronged the heir apparent. Zhuang Jiang of Zheng excessively favored Shuduan, causing him to disrespect his elder brother. Pang Juan was jealous of worthy and capable men and in the end became an unrighteous friend. Luofu threw herself into the river and died, while Lu Hu forever bore the reputation of one who had violated righteousness. Qu Yuan, Grand Master of the Three Clans, threw himself into the Miluo River and died, while King Huai of Chu became an unrighteous ruler. Zixu received the help of a woman washing silk and in the end became a worthy man who held firmly to good faith and righteousness.

The ancients also left many examples of defending righteousness even unto death: some struck a locust tree and died or cut their own throats, and others destroyed their appearance or covered their bodies with lacquer in order to preserve integrity and righteousness. Guan Zhong and Bao Shuya, and Chen Zhong and Lei Yi, all left their names in the historical record because they valued righteousness. From this one can know that righteousness must be practiced and must not be violated.

Confucius said, “Wealth and honor obtained by unrighteous means are to me like floating clouds.” The former sages held unrighteous matters in low regard. If one dies on account of unrighteousness, or abandons the Dao and righteousness in order to cling ignobly to life, one merely passes through life and death in vain; this is not the conduct of the worthy and wise. If one can use righteousness to resolve discord among brothers of the same flesh and blood, and if in dealing with people and affairs one always acts according to righteousness, what then is there to contend over? Therefore the gentleman takes righteousness as his foundation and carries it out in action, and naturally will not go against the Dao and righteousness.

The Su Lü Zi says: Wisdom corresponds to Water among the Five Phases (wuxing). The nature of water is to moisten and flow downward, and the function of wisdom is to plan and deliberate. If wisdom cannot reflect and consider, it cannot do its work; if water cannot moisten, it loses its proper nature. Thus, as water flows without ceasing, wisdom in use should likewise remain open and free of stagnation.

When water is stirred, it grows turbid; when wisdom is disturbed, it falls into disorder. Once water is muddy, it can no longer reflect things; once the mind is confused, it can no longer think with thorough care. Better to let the water settle so that it regains its clarity, and to let wisdom grow calm so that judgment becomes lucid. Only when the water is still and the mind is settled can there be clarity and brightness.

When water bursts its banks and floods without end, it soaks and submerges the land and causes harm; when wisdom is applied amiss, it likewise bewilders and confuses people and brings on disaster. The worthy, in using wisdom, can handle every kind of affair with completeness, like a mirror reflecting objects, in which both the beautiful and the ugly appear. They are also like the bright moon hung high, shining upon springs and ponds: far or near, all can be observed; right and wrong, straight and crooked, all can be distinguished. They understand the toil of the many and do not set their own ease and pleasure above that of others; they take the multitude’s being well fed and warmly clothed as one shared concern, and grieve over the hunger and cold of the common people in all directions.

Therefore the worthy are able to employ wisdom in assisting the sovereign, devising plans and countermeasures to guard against treachery and abuse. Zhang Liang (courtesy name Zifang) and Chen Ping accomplished their achievements through meticulous wisdom; Shang Yang and Su Qin, by contrast, met with defeat because their stratagems were misapplied. Those who govern the state and manage the household, if they can follow the Dao (the Way) of wisdom—seeing clearly and skilled in deliberation—will find that misfortune is hard pressed to come upon them.

Treading in Good Faith (Lü Xin).

The Sulüzi says that trustworthiness is a quality greatly prized by those who possess De (Virtue/Power). If Heaven loses trustworthiness, the sun, moon, and stars cannot appear in their proper course; if Earth loses trustworthiness, the four seasons cannot proceed; if human beings lose trustworthiness, the five forms of De—benevolence, righteousness, propriety, wisdom, and trustworthiness—cannot be put into practice.

Thus Kong Xuanfu (Confucius) said, “If a large carriage lacks the crossbar that draws it, and a small carriage lacks the pin that joins the shafts, how can they travel?” This means that without trustworthiness a person cannot establish himself or conduct his affairs.

Zigong asked Confucius about the Dao (the Way) of governing a state. Confucius said, “Let the people have sufficient grain and sufficient arms, and let them trust the state.” Zigong asked, “If necessity forces us to give up one of these, which of the three should go first?” Confucius said, “Give up arms.” Zigong asked again, “If we must still give up one more, which of the remaining two should go first?” Confucius said, “Give up grain. From ancient times everyone has had to die; but if the people do not trust the state, the state cannot stand.” In governing a state, trustworthiness must not be lost.

In former times King You of Zhou was troubled by the incursions of the Quanrong in the west, and there were also threats along the northern frontier. The Zhou king had agreed with the feudal lords that, once the beacon fires were lit and the drums beaten in alarm, the lords would come to the rescue. Later, wishing to amuse Baosi, King You deliberately lit the beacons. The lords hastened to the scene, only to find no enemy—merely the queen at play. Afterward, when the Quanrong pressed upon the royal capital, King You again lit the beacons and beat the drums to summon the lords. Supposing that the queen was joking once more, they did not come, and King You was in the end killed by the Quanrong. Such are the consequences of losing trust by making sport of a pledge.

Duke Huan of Qi did not forget the covenant of Cao Pian (the alliance he had concluded with Cao Pian); Duke Wen of Jin abandoned the conquest of the state of Yuan in order to show that he kept faith. Both thereby became hegemons, and the feudal lords all submitted to them. Whether one has agreed to meet while riding bamboo horses, or has made a compact with the yuren (the official in charge of mountains, marshes, and parks), one ought not to break the agreement. If a ruler can practice trustworthiness, he can call forth such auspicious signs as the appearance of the divine tortoise.

Therefore, when employing a person of wisdom, one must remove his deceit; when employing a person of courage, one must remove his violent anger; when employing a person of benevolence, one must remove his greed. To bring into play the counsel of the wise, the decisiveness of the brave, and the generosity of the benevolent is enough to govern the state well. Deceit harms the people’s trust, violent anger harms the affection between ruler and people, and greed harms the people’s wealth. These three evils are the root of social disorder.

From this we may see that an agreement can be kept for a whole lifetime, yet trustworthiness cannot be lost even for a moment. The Yijing (Classic of Changes) says, “Heaven helps those who accord with the proper Dao; people help those who keep faith.” The gentleman takes loyalty and trustworthiness as armor to protect himself; acting in accordance with them, he will not go astray.

The Sulüzi (Book of the Master Who Treads in Plain Sandals) says: Ritual is the standard by which Heaven and Earth proceed and the four seasons succeed one another, and it is also the foundation of the Three Bonds of human relations (the relations between ruler and minister, father and son, and husband and wife). One should be reverent toward all things and attentive in one’s dealings with others. Thus ritual can fix degrees of closeness and distance, dispel doubt, distinguish sameness from difference, and clarify right and wrong.

Only by observing what is morally right, establishing De (Virtue/Power), and practicing ritual can moral instruction take form; only by using ritual to set customs right can disputes be properly settled and right and wrong made clear. Affairs between ruler and minister and between superior and subordinate, between father and son and between elder and younger brother, as well as military campaigns and sacrifices to ghosts and spirits, must all be conducted according to ritual if governmental orders and moral instruction are to be carried into effect. Sacrificing to Heaven in the suburbs and sacrificing to Earth are major guiding principles of the ritual order, and the ritual codes provide complete regulations for them.

A father’s kindness and a son’s filial piety, an elder brother’s friendliness and a younger brother’s respectful compliance, a husband’s adherence to rightness and a wife’s obedience, an elder’s bestowal of kindness and a junior’s compliance, a ruler’s benevolence and a minister’s loyalty—these are all the foundations of ritual. A person of learning should practice ritual and never depart from it at any moment; whether a matter is great or small, and whether few or many people are involved, he dares not be remiss.

Thus the gentleman sets his robes and cap in order and makes his bearing dignified: seen from afar he is solemn and composed; approached more closely he is mild and amiable; and when one hears him speak, his words seem strict and upright. Even alone in a dark room he does nothing that would deceive his own heart, and in a hidden place where no one is present he has nothing on his conscience. In the human world there are ritual and music; in the unseen realm there are ghosts and spirits. Therefore, even when a worthy person walks in darkness, he does not change his moral integrity; even when he bathes at night, he does not alter his dignified bearing, and he always keeps to ritual with reverence.

To practice ritual is to be secure; to lose ritual is to fall into danger. The Shijing (Classic of Poetry) says: “Look at the rat—it still has a bodily form. Can a person be without ritual? If a person has no ritual, why not hasten to die?” The Yijing (Classic of Changes) says: “The offerings are cushioned with white cogongrass,” which signifies that reverent ritual has been carried to its utmost.

Middle fascicle of the Sulüzi

Lower fascicle of the Sulüzi

Composed by Zhang Hu, Gentleman for Meritorious Achievement, Probationary Case Reviewer of the Court of Judicial Review, Recipient of the Scarlet Fish-Pouch.

Note: The original text contains several phrases that appear to be errors of transmission or of character recognition, such as “正黑,” “央嫌疑,” “军旅征周,” “郊天杞地,” and “屦乐.” The rendering has been smoothed according to context; as for the final “屦乐,” the original characters cannot be determined, and no expanded rendering has been made.

The Sulüzi says that music is the embodiment of the harmonious Qi (vital energy) of Heaven, Earth, and the four seasons. When the lülü—the ancient standards used to fix pitch—are properly tuned, Yin-Yang can be harmonious and compliant; when the five tones (gong, shang, jue, zhi, and yu) are well coordinated, the four seasons likewise proceed smoothly. For this reason, the ancient emperors established rites and composed music in order to instruct and transform the people.

The Yellow Emperor’s music was called Yunmen; Zhuanxu’s was called Liujing; Emperor Ku’s was called Wuying; Yao’s was called Xianchi; Shun’s was called Dashao; Yu’s was called Daxia; Tang’s was called Dahuo; and King Wu of Zhou’s was called Dawu. These are the legendary musical dances of eight generations of successive rulers, used to manifest De (Virtue/Power) and to display merit and achievement, so that Heaven, Earth, and the four seasons all accord with moral instruction.

The Yueji discusses the functions of the eight classes of instruments. The ringing sound of bells can rouse the heart and call to mind military ministers. The clear, far-carrying sound of stone chimes can call to mind ministers who give their lives in defense of the territory. The plaintive sound of the silk strings of the qin and se can call to mind ministers who uphold integrity and remain steadfast in their aims. The rich, abundant sound of bamboo wind instruments such as the yu, sheng, xiao, and guan can call to mind ministers skilled at gathering talent and bringing people together. The powerful sound of the pi drum (a small drum used in the army) can spur people to action and call to mind ministers who serve as commanders.

Each of the five tones corresponds to a season and to affairs of government. Spring belongs to jue: when the jue tone is harmonious, it symbolizes that the Qi of spring is mild and peaceful; when the jue tone is disordered, it indicates that the people are anxious and harbor resentment. Summer belongs to zhi: when the zhi tone is harmonious, it symbolizes that government proceeds smoothly; when the zhi tone is disordered, it indicates that popular feeling is sorrowful and the work of government is burdensome. Late summer belongs to gong: when the gong tone is disordered, it indicates that the ruler is arrogant and self-indulgent and that political affairs are neglected and chaotic. Autumn belongs to shang: when the shang tone is harmonious, it symbolizes that ministers each keep to their proper duties; when the shang tone is disordered, it indicates that ministers have become corrupt. Winter belongs to yu: when the yu tone is harmonious, it symbolizes that the myriad things are settled and at peace; when the yu tone is disordered, it indicates that the state’s resources are exhausted and the situation is critical.

Such are the functions of the five tones and the eight classes of instruments, for music is closely bound up with human feeling. When fitting music is used in sacrifice to Heaven and Earth, it can express reverence for the deities of Heaven and the earth spirits (the gods of the earth); when used in sacrifice to mountains and rivers, it can also convey respect for ghosts and spirits; and when music is used to instruct the people, it helps bring harmony to human hearts. When music accords with proper measure, social ethics become clear and orderly, people become keen of hearing and clear of sight, with Qi and blood in balance, customs change accordingly, and all under Heaven is at peace.

If music loses proper measure, there arise the licentious tones of the regions of Zheng and Wei, as well as the music of Sangjian and Pushang (places in antiquity commonly regarded as sites of musical dance where customs were improper). The music of an age of peace is tranquil and joyful, showing that governmental affairs are harmonious and well ordered; the music of an age of disorder is resentful and vehement, showing that policies and commands are perverse and chaotic; the music of a fallen state is mournful and sorrowful, showing that the people are in hardship. In music, the clear sound symbolizes the ruler and Yang, while the turbid sound symbolizes ministers and Yin. When clear and turbid each occupy their proper place in the order, ruler and ministers can be in harmony, and Yin-Yang likewise proceeds smoothly. A worthy person, on hearing the music, can thereby understand the condition of the state’s governance.

The ages of the Five Emperors, however, differed, and their music each had its own character; the times of the Three Kings differed, and their systems of ritual were not entirely the same. The root of ritual lies in reverence, and the root of music lies in harmony; these two have remained unchanged through the ages. Ritual serves to regulate an excess of ceremonial forms, and music serves to regulate an excess of feeling. When rites become overly elaborate, they lead to confusion; when music becomes excessive, it lapses into indulgence. To restrain music by proper measure and to put a stop to licentiousness is precisely the foundation of practicing ritual and righteousness.

The Sulüzi says that wealth and honor are what everyone desires; if they are not obtained by proper means, then even after one has gained them, one should not rest content in them. Wealth and honor are to be sought by cultivating De (Virtue/Power). Once they have been gained, one should keep one’s undertakings firm and lasting, and practice reverence, frugality, and humility; economize on material goods while caring for others, restrain selfish desires, and observe ritual propriety; give to others without expecting repayment, and bestow kindness without spending resources to excess; do not be extravagant in one’s dwelling, and do not seek splendor in dress; when the harvest is poor, do not deliberately stint, and when the year is abundant, do not live in luxury.

Therefore, when the junzi (exemplary person) occupies his station, he should act according to the proper Dao (the Way): he neither exceeds his place in luxury nor becomes so shabby as to breach propriety; he does not indulge in sensual pleasures, nor greedily and harshly amass wealth; he puts an end to arrogance and extravagance, guards against addictive tastes, drinks less and restrains sexual desire, avoids suspicion, and keeps clear of matters that might invite misunderstanding. He should also help others and benefit the people, so that the populace is settled and harmonious, always cherishing a humble and cautious heart and never forgetting loyalty and filial piety.

The Daojing (scripture) says, “One who knows contentment is truly wealthy.” The Xiaojing (Classic of Filial Piety) says, “Only when high station is free of danger can honor be long preserved; only when wealth is ample yet not overflowing can prosperity be long retained.” The Yi says, “The Dao of Heaven diminishes what is full and augments the humble; the Dao of Earth brings the full to decline and directs benefit toward the humble; ghosts and spirits harm the self-satisfied and bless the humble; people loathe self-satisfaction and love humility. Though the humble occupy a place of honor, their De becomes all the more manifest; though they stand in a lowly place, they cannot be lightly surpassed.” The Yi further says, “The junzi who is diligent and humble will in the end meet with good fortune.”

The Sulüzi says: Poverty and low station are what people ordinarily detest; yet if wealth and rank are not gained by proper means, one should not on that account abandon poverty and humble status. If a scholar resolves to seek the Dao (the Way) but is ashamed of wearing tattered clothes and eating coarse food, he is not worth discussing principle with. What the gentleman worries over is whether righteousness can be put into practice, not poverty; he does not fear being poor, but fears an uneasy heart.

In former times there were old men who fished and recluses who lived in thatched caves among the rocks; though poor, they in the end attained fulfillment. Men of worth esteemed Zixia in his worn-out clothes and Yuan Xian in his rude dwelling, whose door turned on an axle of brushwood; they also praised Yan Hui, who ate a single basket of food and drank a single gourd of water, lived on coarse grain and clear water, and, bending his arm to serve as a pillow, could still find joy in himself. When Zengzi set his cap straight, the cap-strings broke; when he put on his shoes, the heels split; when he arranged his lapels, his elbows showed through; and still, trailing his shoes, he sang. The strains of the Shang Hymns spread throughout the world and sounded like metal and stone being played; even so, the Son of Heaven could not make him a minister, nor the feudal lords make him a friend. What is meant here is that, in seeking the Dao, one may disregard one’s own person, and in nurturing one’s resolve one may even disregard one’s life. All these were people who, living in poverty, took delight in the Dao.

There were also those who planted five willows before the gate and three trees in the courtyard; some sang while striking an ox’s horn, and some chanted while cutting firewood. These too were scholars content in poverty.

Some worthies, while in office, carried public earth back, yet when they left office left their own calves behind; they constantly avoided the “Three Confusions” and were early careful about the “Four Knowings.” These were all incorrupt scholars at ease in poverty. Some cast aside gold and silver so as to preserve true treasures, and would not sell away a solemn promise; they were not ashamed to live in a humble hut, kept to houses overgrown with weeds, drank water and ate vegetables, guarded the Dao, and rested content in poverty. These were people of the highest virtue who honored righteousness.

Kong Xuanfu (Confucius) said: “One who does not understand Heaven’s mandate cannot become a gentleman.” What is called Heaven’s mandate is the fortune of a lifetime, whether one is poor and obscure or eminent and successful; a person need only delight in Heaven and know his mandate, and accept it calmly. If one is fond of valor and contention, hates poverty, and, faced with wealth, seizes it by any means, one cannot be counted a gentleman. One who wishes to follow in the footsteps of the worthy and the wise should not be ashamed of wearing a threadbare robe; whether dwelling in a splendid mansion or in a humble cottage with a narrow gate, one ought to abide contentedly in one’s proper place.

Lüping (a signature or mark at the end of this piece).

The Sulüzi (The Master of Plain Treading) says: Whether a scale weighs accurately depends on its beam; whether a cart travels smoothly depends on its wheel ruts. When the beam is level and true, even the slightest weight will not be misread; when the ruts are clear, the shafts and hubs will not be obstructed. If the scale is off by the smallest fraction, the measurement will be inaccurate; if the shafts or hubs are damaged, the ruts will be hard to pass. Therefore, to make a scale weigh true, one must carefully correct the finest discrepancies; to make a cart run smoothly, one must inspect the shafts and hubs. Only when there is no error in the smallest measure, and no defect in the shafts and hubs, can one say that heaven and earth are settled and the myriad affairs stand in order.

In the images of the Yijing (Classic of Changes), heaven above and marsh below form the Lü hexagram, which symbolizes walking and putting things into practice. From this the gentleman clearly distinguishes high and low, honored and humble, and thereby settles the minds of the people. In the circumstances of Lü, one must, while dwelling in safety, anticipate dangers that may arise, and even when walking on level ground consider the possibility of a fall. Thus the Li (Rites) says: “When wealth has been accumulated, one must also know how to disperse it; when one has settled in a dwelling, one must also know how to move.” This means that the gentleman, even in times of calm, still thinks of pressing forward.

The Sushu (Book of Simplicity) of Zifang (Zhang Liang) says: “If one dresses without taking hold of the collar, the clothes will be put on the wrong way; if one walks without looking at one’s feet, one will stumble.” If a scholar cares only for ease and amusement, covets wealth and beauty, indulges in drink, and harbors selfish desires, then even level ground will give rise to pits and hollows, and a place of security will invite peril and ruin.

Therefore the Yijing says: “At the nine in the third place, the gentleman is diligent and unremitting all day long, and at night still remains vigilant, as if danger were at hand.” It also says: “Walking on a level highway, the recluse who holds to what is correct meets with good fortune.” The Shijing (Classic of Poetry) likewise says: “Though one calls heaven high and distant, one dare not fail to restrain oneself; though one calls earth deep and thick, one dare not fail to plant one’s steps firmly.” All these words admonish us to be as cautious as one who walks on thin ice or draws near the edge of a deep abyss. This is the utmost of remaining alert even while one dwells in ease and smooth fortune.

Finding oneself in the situations represented by Zhun and Meng (two of the sixty-four hexagrams of the Yijing, or Classic of Changes, symbolizing respectively hardship at its first arising and ignorance not yet opened), one often meets with danger and adversity. The Image commentary says: “Thunder within the clouds is the hexagram Zhun; the junzi (noble person), drawing a lesson from this, should plan and set affairs in order.” The line statement of the initial nine of Zhun says: “Hesitating and not advancing, it is fitting to abide securely in the correct Dao (the Way).” Turning to Meng: beneath the mountain there is danger, and to stop upon meeting danger is Meng. Retreat, and one falls into peril; advance, and the mountain blocks the way. In a time of ignorance, one first cultivates an upright character; this is the work by which one becomes a sage. The junzi should act decisively and nurture De (Virtue/Power): in the hardship of Zhun, it is fitting to hold to the correct Dao; in a time of ignorance, it is fitting to cultivate the correct Dao. From this one may know that preserving steadfastness and nurturing rectitude can help a person pass through danger and distress.

Shun of Yu lived in seclusion in the region of Jizhou, and his heart of benevolence and filial piety remained firm throughout; the Duke of Zhou, commissioned to campaign in the east, grew still more resolute in his loyal and sincere purpose. Zhan Qin (that is, Liuxia Hui) was dismissed from office many times, yet he continued to hold to the upright Dao; Ziwen was repeatedly removed from the post of lingyin, and still he uttered no complaint. King Wen of Zhou was imprisoned at Youli, and his benevolent De became all the more manifest; Yechang (Gongye Chang, a disciple of Confucius) was cast into prison, yet his worthy conduct did not change. When Confucius met with danger at Kuang, he did not alter his benevolence; trapped between Chen and Cai, he did not cease playing the qin. When good fortune comes, the junzi is not carried away by joy; when disaster strikes, he is not thrown into panic by fear. Just as jade is neither stained nor worn away, the pure De of the junzi stands out all the more; neither carved nor ornamented, and yet not subject to decay, his clear, upright, and steadfast integrity only deepens.

The Shijing (Classic of Poetry) says: “My heart is not a stone; it cannot be turned about at another’s will. My heart is not a mat; it cannot be rolled up at another’s will.” It also says: “Wind and rain darken the world like night, yet the cock does not cease to crow.” Sages and worthies are precisely like this, and so, over long ages, people have often drawn on the piece “Yaque” and the rhapsody “Pengwu” to express the principle involved. Even so, one who walks behind a tiger’s tail must still keep fear in the heart, and one who has crossed through danger must be all the more cautious and on guard. The Yijing says: “Examine your own conduct and test what is auspicious and what is inauspicious; if you can return in safety, that is great good fortune.” It also says: “Those who, whether advancing or retreating, never lose the correct Dao are, in all likelihood, none but the sages.” Follow the correct Dao, and the path of a human life will open and run clear.

Sulüzi, Lower Volume