《意林》Vol. 6

Yilin Volume 6 (supplemented from the Song dynasty woodblock edition) records the sayings of several thinkers:

Jiang Ji, in Wanji Lun, recounts a story: A man married his daughter to another man, who later killed her. Unaware of this, the father remarried his daughter to the same man, and they had two children. When the husband drunkenly revealed the truth, the father killed both him and the children in anger. Some commentators argued that a woman should remain faithful to one husband, that remarrying violated the moral debt to her former husband, and that killing one’s own children was an abandonment of maternal virtue.

Fa Xun states: Those who serve the public prefer impartial people, while those who act selfishly favor biased individuals. Reflecting on one’s own shortcomings and admiring others’ strengths brings one closer to benevolence (Ren). Wealth is meaningless if not used to help friends, and high status is worthless if one fails to recommend worthy talents. Those who hate each other will spread baseless slander, while those who love each other will exaggerate undeserved praise. Noble-minded people welcome criticism and thus make fewer mistakes, while petty people despise criticism and thus err frequently.

Gu Tan, in Xin Yan, observes: Laws restrain petty people, while rites cultivate noble-minded individuals. Treacherous people are like darkness that no lamp can illuminate.

Zhong Hui, in Zhongzi Churao, uses metaphors: If jade is cast into dung and lead displayed in a jeweler’s shop, people will mistake the lead for treasure. Glue and lacquer, once mixed, cannot be separated, while smoke and water, though they meet, will part again.

Lu Jing, in Dian Yu, notes: Noble-minded people care about honor and disgrace, while petty people fear reward and punishment. Accepting bribes is not the conduct of an upright person, nor is betraying one’s ruler the duty of a loyal minister. Only Emperor Gaozu of Han could tolerate Chen Ping, and Duke Huan of Qi could employ Guan Zhong—such men of talent and virtue (De). It is like tying a crow’s feet so it cannot lift even the lightest object, or blinding Li Lou (legendary for his sharp vision) so he cannot see Mount Tai. Hobble a thousand-mile steed, and it cannot take a single step; clip a swan’s wings, and it cannot fly even a short distance.

Zhang Yan, in Mo Ji, remarks: Even sage rulers like Yao and Shun could not reform their unworthy descendants Danzhu and Shangjun, nor could the wicked Gusou (Shun’s cruel father) corrupt Shun’s virtuous conduct.

Pei Xuan, in Xin Yan, draws parallels from animal behavior: Birds of prey lower their heads before striking, fierce beasts conceal their claws when hunting, and tigers and leopards do not lightly bare their fangs.

This passage compiles wisdom sayings from multiple ancient philosophers, primarily discussing principles for personal conduct and state governance.

Regarding military strategy, it states that truly skilled warriors deliberately appear weak (displaying softness) while actually responding with strength (meeting with firmness), feigning vulnerability while concealing formidable power. This resembles how fierce dogs hide their teeth before biting.

On statecraft, it observes that if ravens' nests aren't destroyed, phoenixes will come; if critical voices aren't suppressed, loyal advice can spread a thousand miles. Yet minor issues may cause major disasters: a thousand-mile dike can collapse due to ant nests, and an entire house may burn from chimney sparks.

In interpersonal relations, it notes that having too many friends may erode trust, while excessively high official positions often weaken loyalty to rulers. When Zengzi instructed his wife, he emphasized that education must begin in childhood and promises shouldn't be treated lightly.

Multiple metaphors illustrate the dangers posed by petty people: orchids are plucked for their fragrance, fat burns for its richness, kingfishers perish for their feathers, and clams are gutted for their pearls. Women often invite jealousy through beauty, while scholars suffer for outspokenness. Historically, treacherous ministers like Guan Shu, Cai Shu and Zhao Gao caused more harm than tigers or leopards—only plague-spreading rats and flies compare.

Finally, it discusses learning and destiny: acquiring knowledge resembles applying makeup, requiring sustained accumulation to show results. Even felling trees or weeding demands careful thought, let alone harming others. While fortune and misfortune belong to destiny, whether one does good depends on oneself. Wisdom grows with age and study, while broader experience deepens understanding.

(Note: The "⬤" symbol indicates missing characters in the original text that cannot be determined.)

The rippling waves wear down fishing lines when angling, yet when I enter the waters, there's nothing to be done. All things are in constant flux, and humans transform accordingly. Physical actions leave traces, just as wood produces harmonious sounds and silk threads weave into beautiful garments. When spirit (Shen) encounters external phenomena, it becomes stirred; when emotions face changing circumstances, new thoughts arise.

Xiahou Zhan writes in New Discourses: "Nails grow from flesh, yet removing them causes no sensation in the flesh; hair grows from skin, yet cutting it brings no awareness to the skin. All things exist between heaven and earth just as nails and hair exist upon the body—all governed by divine intelligence (Shenming), which cannot be disturbed." A wise ruler selects capable officials and thus never employs incompetent ministers; a noble person chooses enlightened lords to serve and thus never attends foolish rulers.

Zhang Xian states in Analytical Sayings: "Take humaneness and righteousness as your storehouse, take Dao and Virtue (De) as your nourishment." The ancients said: "A ruler who doesn't study antiquity cannot accord with heaven's will; a minister who doesn't learn from ancient wisdom cannot properly serve his lord." The First Emperor of Qin and Li Si exemplify this truth.

Du Yi observes in Seeking the Profound: "People stop valuing food once sated, and cease treasuring clothes once warm. When melancholy arises while drinking fine wine, its flavor is lost; when sorrow surfaces while enjoying delicacies, their taste vanishes. Fur robes are cherished for warding off cold, hemp garments prized for bringing coolness. Jade appears whiter against stone, black stands out clearer beside white—thus beauty and ugliness always reflect each other." The difference between dwelling in mountain forests and serving at court is like that between a soaring swan and a domestic fowl. Though hunters relish meat, they consume no more than those who don't hunt; scaling mountains and fording streams, they forget their own desires.

Gan Bao remarks in Master Gan's Teachings: "Those who scoop river water with ladles can only fill their bellies; those who abandon shelter to stand in rain can only drench their bodies." Bullying the weak like tigers yet groveling before the strong like snakes—this is the skill of treacherous schemers, the way of petty men.

Hua Tan declares in New Discourses: "Cloud-pierging branches don't grow on small mounds; precious pearls an inch wide aren't found in stagnant ponds."

Lu Da records in Forest of Records: "When a fish in the Eastern Sea loses a scale, when a tree on Mount Kunlun sheds a leaf—the whole world takes notice."

Sun Chuo writes in Master Sun's Teachings: "A fish in the Eastern Sea shedding a scale, a tree on Mount Kunlun dropping a leaf—such subtle changes are noticed even by ordinary people."

This scripture synthesizes essential teachings from multiple classical texts, primarily expounding principles of self-cultivation and governing through observing natural patterns. It illustrates that guiding people to refine their inner nature is like treating illness with medicine—if one waits until a critical condition to seek remedies from Mount Kunlun, it will be too late. Just as regrets after the fact prove futile.

When sunlight illuminates the heavens, lamps become superfluous; when timely rains nourish the earth, artificial irrigation loses purpose. Vermilion gates of mansions often harbor spectral guardians, while treasure-filled chambers inevitably attract covetous gazes. Those who wear warm robes yet forget the people's chill, who savor delicacies yet ignore the masses' hunger—such individuals are unworthy of being called human. If one could borrow the eyes of all under heaven to see, even the most minute would become visible; if one could employ the ears between heaven and earth to listen, the most distant sounds would become audible.

To occupy high office when the state lacks the Dao (Way) brings shame, yet to remain a mere gatekeeper or nightwatchman when the Dao prevails is equally disgraceful. A wandering maiden who sees others admire her may fancy herself more beautiful than Xishi; tyrants like Jie and Zhou who receive flattery may deem themselves superior to sage-kings Yu and Tang. Ascending heights expands one's vision, while facing depths clarifies one's mind.

The text critiques misguided practices: indulging thieves with wine is no method to eliminate evil, nor does pardoning wrongdoers while rewarding them curb wickedness. To consume grain yet scorn farmers, to wear silk yet mock sericulturists—is this not profound folly?

Regarding natural principles: though water flows from stone, none dwelling in mountains drown thereby; though fire emerges from wood, none embracing timber burn thereby. This demonstrates each phenomenon follows its inherent pattern.

Finally, it recounts the legend of Shennong tasting hundreds of herbs to save humanity: in primordial times, people routinely lived past a century without premature death by aligning with the Dao of nature. The celestial midpoint where sun and moon traverse was deemed supremely auspicious—called "Imperial Luminary" or "Star of Longevity" (Laorenxing)—whose southern appearance presaged extended lifespans. Thus Shennong sampled flora to heal the people.

The concluding references to treatises on physiognomy and military strategy emphasize contextual distinctions: state rituals cannot govern armies, nor can martial codes administer nations—confusing the two breeds chaos. Harmonizing with nature's patterns remains fundamental.

The Forest of Ideas (Yilin) compiles essential excerpts from various ancient texts. It presents several significant viewpoints, notably that high-ranking individuals who violate laws should face harsher punishments ("the noble who breaks commandments deserves noble execution").

This anthology contains distilled wisdom from renowned classics, including the ten-volume Art of War by Sun Wu and the three-volume Records of Huang Shigong. A central tenet emphasizes: "No collective good deed ever fails, no shared wickedness ever succeeds." It observes that when people suffer hardship, the state becomes depleted; when the populace prospers, the nation achieves stability and flourishing.

The text also documents extraordinary ancient techniques: coating a needle's eye with hair oil enables it to float on water; burning animal horns repels tigers and leopards in mountains due to their aversion to the smell; large mirrors reflecting water surfaces reveal surrounding vistas; sealing boiling water for three days transforms it into ice; bags woven from swan feathers allow river crossings without sinking.

Practical remedies include: treating horse bites by applying stiff silkworms to the horse's upper lip; preventing drunkenness by holding a dried compound of asparagus root and red millet soaked in fox blood under the tongue while drinking.

The compendium surveys diverse works like Zhang Hua's Records of Broad Phenomena (Bowuzhi) and Dai Kaizhi's Treatise on Bamboo (Zhupu). It details brush-making craftsmanship: using select blue goat hair for the core after removing stray strands ensures supple, cohesive brush tips.

Regarding textual history, the original manuscript suffered partial loss. The extant version, supplemented from the Xuanlou transcription, was authenticated by scholar Li Yusun in April 1816 (Bingzi year). He noted this complete edition's exceptional value while lamenting that Master Zhou never lived to see it.