As the poem says: “Although Zhou is an old state, its mission is renewal.”
It has been nearly a year since I came to Foshan University. During this year, my attitude toward the college has evolved from initial disappointment and despair to confusion and mediocrity, and now to hope. In a way, this reflects the changing and developing emotional process of a Foshan University student toward the institution.
Why the disappointment? At first, it was because I arrived at the North Campus, a place colloquially known as the “Beast College.” Taxi drivers didn’t know where it was, and when I asked for directions, people were clueless. After several frustrating detours, relying on vague memories of a map, I finally arrived at this place, only to find it in a state of disrepair, worse than the countryside. Students affectionately call it “Foshan University High School” because, in terms of campus environment, it barely matches the level of a local high school. Naturally, I felt disappointed and let down, as it was a far cry from the university paradise I had imagined in my mind during high school.
The confusion began after I settled in. Why the confusion and mediocrity? Because I was filled with despair over the bleak future and fear of the unknown academic challenges ahead. In my confusion, I realized that the overall atmosphere of the college was like this, and I was just a drop in the ocean, so I let things take their course.
The final decision on the location of the new campus also hit us hard. It felt like we were a forgotten tribe, stuck in the middle of a heavily polluted industrial area, where everything seemed distant.
Every morning, the first breath of air I took was not fresh with dew and a gentle breeze, but rather a mix of turbid and foul industrial exhaust.
Every afternoon, after a thunderstorm, the rain that fell was not pure and clean, but acid rain speckled with fine dust.
During physical education classes, the ground beneath our feet was not lush grass with good drainage, but a dusty, rocky surface that wore through our shoes.
We chose to accept it all indifferently, ignoring the harsh environment and the toll it took on our bodies. Yet, amidst this indifference, everything quietly changed.
Hope emerged as a product of the later stages of confusion. After being confused and helpless, I naturally came to understand that life is a constant struggle against adversity. We have experienced disappointment, confusion, and mediocrity, but as long as we do not lose our aspirations, we can still achieve our own success. Thus, we are filled with hope for the future.
Historical experience tells us that to achieve success, internal factors are key, while external factors are conditions. Although internal factors are primary, without suitable external conditions, success is impossible. “Things have roots and branches; affairs have beginnings and ends.” Learning always comes first, no matter how the social environment changes. This statement by Mencius over 2,300 years ago still holds significant relevance today.
We feel that the college still has much room for improvement. For instance, the most pressing issue for the North Campus is the construction of campus infrastructure and related facilities. Additionally, regarding our college, we believe that the School of Law and Politics should not relocate all its programs to the North Campus. The main campus’s location is particularly important for the School of Law and Politics. For example, for law students, having public security, procuratorate, court, and judicial institutions nearby, as well as numerous law firms, provides a significant advantage for their development. However, this will change as the 2008 law class moves to the North Campus.
Of course, the School of Law and Politics building will also become a thing of the past. We sincerely hope that the higher-ups will consider this carefully. If not keeping the entire School of Law and Politics at the main campus, at least one or two key programs should remain!
Original Text from Mencius’ The Great Learning
The way of the great learning lies in manifesting virtue, in renovating the people, and in resting in the highest excellence. Knowing where to rest, one can be steadfast; being steadfast, one can be tranquil; being tranquil, one can be at peace; being at peace, one can deliberate; and through deliberation, one can attain.
All things have roots and branches; all affairs have beginnings and ends. Knowing what comes first and what comes last, one is close to the Way.
The ancients who wished to manifest virtue in the world first governed their states well. To govern their states well, they first regulated their families. To regulate their families, they first cultivated their own persons. To cultivate their own persons, they first rectified their hearts. To rectify their hearts, they first made their thoughts sincere. To make their thoughts sincere, they first extended their knowledge. The extension of knowledge lies in the investigation of things.
When things are investigated, knowledge is extended; when knowledge is extended, thoughts become sincere; when thoughts are sincere, the heart is rectified; when the heart is rectified, the person is cultivated; when the person is cultivated, the family is regulated; when the family is regulated, the state is well-governed; and when the state is well-governed, the world is at peace.
From the Son of Heaven down to the common people, all must regard the cultivation of the person as the root. If the root is in disorder, it is impossible for the branches to be in order. To treat the important as unimportant and the unimportant as important—this has never been successful. This is called knowing the root; this is called the perfection of knowledge.
What is meant by “making thoughts sincere” is allowing no self-deception. It is like hating a foul smell or loving a beautiful color. This is called self-satisfaction. Therefore, the noble person must be watchful over themselves when alone.
The petty person, when idle, does nothing good, and there is no evil they will not commit. When they see the noble person, they become uneasy and try to cover up their bad deeds while displaying their good ones. But others see through them as if seeing their lungs and liver. What good does this do? This is called sincerity within showing outwardly. Therefore, the noble person must be watchful over themselves when alone.
Zengzi said, “What ten eyes behold, what ten hands point to—is it not formidable?”
Wealth beautifies a house; virtue beautifies the person. A broad mind leads to a healthy body. Therefore, the noble person must make their thoughts sincere.
The Book of Songs says, “Look at the banks of the Qi River, where the green bamboo is lush. There is a refined gentleman, like cut and polished ivory, like carved and ground jade. Solemn and dignified, majestic and awe-inspiring. Such a refined gentleman, one can never forget!” “Like cut and polished ivory” refers to the pursuit of learning; “like carved and ground jale” refers to self-cultivation; “solemn and dignified” refers to cautiousness and reverence; “majestic and awe-inspiring” refers to dignity; “such a refined gentleman, one can never forget” refers to the perfection of virtue, reaching the highest excellence, which people cannot forget.
The Book of Songs says, “Ah, the former kings are not forgotten!” This is because the rulers and nobles of the past were able to honor the worthy and be close to their kin, and the common people enjoyed their benefits and lived in peace and prosperity. Therefore, although the former kings have passed away, people still do not forget them.
The Book of Documents says, “Able to manifest virtue.” The Great Plan says, “Contemplate the bright decrees of Heaven.” The Canon of Yao says, “Able to manifest lofty virtue.” All these refer to self-manifestation of bright virtue.
The inscription on King Tang’s bathing tub said, “If you can renew yourself one day, do so every day, and renew again.” The Book of Documents says, “Encourage the people to renew themselves.” The Book of Songs says, “Although Zhou is an old state, its mission is renewal.” Therefore, the noble person spares no effort in pursuing perfection.
The Book of Songs says, “The royal domain extends a thousand miles, where the people settle.” The Book of Songs also says, “The twittering yellow bird rests on the corner of the hill.” Confucius said, “When it comes to resting, the bird knows where to rest. Can a person be inferior to a bird?” The Book of Songs says, “Profound was King Wen, so bright and reverent in resting.” As a ruler, rest in benevolence; as a minister, rest in reverence; as a child, rest in filial piety; as a father, rest in kindness; in dealing with others, rest in trustworthiness. Confucius said, “In hearing litigation, I am like anyone else. What is necessary is to ensure there is no litigation.” Those without sincerity cannot fully express themselves, and the people’s will is greatly feared. This is called knowing the root.
What is meant by “cultivating the person lies in rectifying the heart” is that if the heart is filled with anger, it cannot be rectified; if it is filled with fear, it cannot be rectified; if it is filled with pleasure, it cannot be rectified; if it is filled with worry, it cannot be rectified.
When the heart is not present, one looks but does not see, listens but does not hear, eats but does not taste. This is what is meant by “cultivating the person lies in rectifying the heart.”
What is meant by “regulating the family lies in cultivating the person” is that people are biased toward those they love, biased against those they dislike, biased toward those they fear, biased toward those they pity, and biased toward those they despise. Therefore, few are those who can love someone and see their faults or hate someone and see their virtues. Hence, there is a saying: “No one knows the faults of their own child; no one is satisfied with the growth of their own crops.” This is what is meant by “if the person is not cultivated, the family cannot be regulated.”
What is meant by “governing the state lies in regulating the family” is that one who cannot teach their own family cannot teach others. Therefore, the noble person can bring education to the state without leaving their home. Filial piety is the basis for serving the ruler; fraternal duty is the basis for serving elders; kindness is the basis for governing the people.
The Book of Documents says, “Like protecting an infant.” If one sincerely seeks this, even if they do not hit the mark, they will not be far off. No one learns to raise children before getting married.
If one family is benevolent, the whole state will be benevolent; if one family is yielding, the whole state will be yielding; if one person is greedy and cruel, the whole state will be thrown into chaos. Such is the mechanism. This is called “one word can ruin affairs; one person can stabilize the state.”
Yao and Shun led the world with benevolence, and the people followed them. Jie and Zhou led the world with violence, and the people followed them. If the ruler’s commands contradict their own preferences, the people will not follow. Therefore, the noble person first possesses virtue before demanding it of others and first lacks faults before criticizing others. If one does not practice what they preach, they cannot expect others to follow. Therefore, governing the state lies in regulating the family.
The Book of Songs says, “The peach tree is young and elegant; its leaves are lush and luxuriant. This young lady is getting married; she will bring harmony to her family.” Bringing harmony to the family, one can then teach the people of the state.
The Book of Songs says, “They are harmonious brothers.” Being harmonious brothers, one can then teach the people of the state.
The Book of Songs says, “His demeanor is without fault; he rectifies the four states.” When the ruler’s behavior as a father, son, elder brother, and younger brother is exemplary, the people will follow. This is what is meant by “governing the state lies in regulating the family.”
What is meant by “bringing peace to the world lies in governing the state” is that if the ruler respects the elderly, the people will practice filial piety; if the ruler respects elders, the people will practice fraternal duty; if the ruler pities the orphaned, the people will not abandon them. Therefore, the noble person has the principle of the measuring square.
What one dislikes in superiors, do not use to treat subordinates; what one dislikes in subordinates, do not use to serve superiors; what one dislikes in those before, do not use to lead those after; what one dislikes in those after, do not use to follow those before; what one dislikes on the right, do not use to interact with those on the left; what one dislikes on the left, do not use to interact with those on the right. This is called the principle of the measuring square.
The Book of Songs says, “How joyful is the noble person, the parent of the people.” What the people love, the noble person loves; what the people hate, the noble person hates. This is called the parent of the people.
The Book of Songs says, “Lofty is that southern mountain, with its rugged rocks. Majestic is the Grand Tutor Yin, whom the people all look up to.” Those who rule a state must be cautious, for deviation leads to disgrace.
The Book of Songs says, “Before the Yin dynasty lost the people’s support, it could match Heaven. Take the Yin dynasty as a mirror; the great mandate is not easily maintained.”
Therefore, the noble person first values virtue. With virtue, there are people; with people, there is land; with land, there is wealth; with wealth, there is use. Virtue is the root; wealth is the branch. If the root is neglected and the branch is valued, the people will compete and plunder. Therefore, when wealth is hoarded, the people scatter; when wealth is distributed, the people gather.
Therefore, words spoken perversely will be met with perverse responses; wealth acquired perversely will be lost perversely.
The Book of Documents says, “The mandate is not constant.” If one follows the good, they will gain it; if not, they will lose it.
The Chu Documents say, “The state of Chu has no treasure; it values only the good.”
Jiu Fan said, “The exiled have no treasure; they value only kinship.”
The Qin Oath says, “If there is one minister, steadfast and without other skills, their heart is at ease, and they are tolerant. If others have skills, it is as if they have them; if others are wise and virtuous, they love them as if from their own mouth. Truly tolerant, they can protect my descendants and the people. Is this not beneficial? If others have skills, they are jealous and hate them; if others are wise and virtuous, they obstruct and hinder them. Truly intolerant, they cannot protect my descendants and the people. This is dangerous!”
Only the benevolent can banish such people, driving them to the four barbarians, not allowing them to coexist in the Middle Kingdom. This is called “only the benevolent can love and hate.”
To see the worthy and not promote them, or to promote them but not give them priority, is negligence; to see the unworthy and not remove them, or to remove them but not distance them, is a fault.
To love what others hate and hate what others love is to go against human nature. Disaster will surely befall such a person.
Therefore, the noble person has a great way: they must be loyal and trustworthy to attain it, and arrogant and extravagant to lose it.
There is a great way to generate wealth: let there be many producers and few consumers; let production be swift and consumption be slow. Then wealth will always be sufficient.
The benevolent use wealth to develop themselves; the non-benevolent use themselves to develop wealth.
There has never been a case where the ruler loves benevolence and the people do not love righteousness; there has never been a case where the people love righteousness and affairs are not brought to completion; there has never been a case where the state’s wealth does not belong to the ruler.
Meng Xianzi said, “Those who keep carriages and horses do not bother with chickens and pigs; those who cut ice for sacrifices do not keep cattle and sheep; those with a hundred chariots do not keep ministers who amass wealth. Better to have a thieving minister than a minister who amasses wealth.”
This is called “the state does not take profit as profit but takes righteousness as profit.”
Those who lead a state and focus on wealth and resources are surely following the path of petty people. If petty people are used to govern the state, disasters will arise together. Even if there are good people, there is nothing they can do.
This is called “the state does not take profit as profit but takes righteousness as profit.”
Translation of The Great Learning
The way of the great learning lies in manifesting bright virtue, in renovating the people, and in resting in the highest excellence.
Knowing where to rest, one can be steadfast; being steadfast, one can be tranquil; being tranquil, one can be at peace; being at peace, one can deliberate; and through deliberation, one can attain.
All things have roots and branches; all affairs have beginnings and ends. Knowing what comes first and what comes last, one is close to the Way.
The ancients who wished to manifest bright virtue in the world first governed their states well. To govern their states well, they first regulated their families. To regulate their families, they first cultivated their own persons. To cultivate their own persons, they first rectified their hearts. To rectify their hearts, they first made their thoughts sincere. To make their thoughts sincere, they first extended their knowledge. The extension of knowledge lies in the investigation of things.
When things are investigated, knowledge is extended; when knowledge is extended, thoughts become sincere; when thoughts are sincere, the heart is rectified; when the heart is rectified, the person is cultivated; when the person is cultivated, the family is regulated; when the family is regulated, the state is well-governed; and when the state is well-governed, the world is at peace.
From the Son of Heaven down to the common people, all must regard the cultivation of the person as the root. If the root is in disorder, it is impossible for the branches to be in order. To treat the important as unimportant and the unimportant as important—this has never been successful. This is called knowing the root; this is called the perfection of knowledge.
What is meant by “making thoughts sincere” is allowing no self-deception. It is like hating a foul smell or loving a beautiful color. This is called self-satisfaction. Therefore, the noble person must be watchful over themselves when alone.
The petty person, when idle, does nothing good, and there is no evil they will not commit. When they see the noble person, they become uneasy and try to cover up their bad deeds while displaying their good ones. But others see through them as if seeing their lungs and liver. What good does this do? This is called sincerity within showing outwardly. Therefore, the noble person must be watchful over themselves when alone.
Zengzi said, “What ten eyes behold, what ten hands point to—is it not formidable?”
Wealth beautifies a house; virtue beautifies the person. A broad mind leads to a healthy body. Therefore, the noble person must make their thoughts sincere.
The Book of Songs says, “Look at the banks of the Qi River, where the green bamboo is lush. There is a refined gentleman, like cut and polished ivory, like carved and ground jade. Solemn and dignified, majestic and awe-inspiring. Such a refined gentleman, one can never forget!” “Like cut and polished ivory” refers to the pursuit of learning; “like carved and ground jade” refers to self-cultivation; “solemn and dignified” refers to cautiousness and reverence; “majestic and awe-inspiring” refers to dignity; “such a refined gentleman, one can never forget” refers to the perfection of virtue, reaching the highest excellence, which people cannot forget.
The Book of Songs says, “Ah, the former kings are not forgotten!” This is because the rulers and nobles of the past were able to honor the worthy and be close to their kin, and the common people enjoyed their benefits and lived in peace and prosperity. Therefore, although the former kings have passed away, people still do not forget them.
The Book of Documents says, “Able to manifest virtue.” The Great Plan says, “Contemplate the bright decrees of Heaven.” The Canon of Yao says, “Able to manifest lofty virtue.” All these refer to self-manifestation of bright virtue.
The inscription on King Tang’s bathing tub said, “If you can renew yourself one day, do so every day, and renew again.” The Book of Documents says, “Encourage the people to renew themselves.” The Book of Songs says, “Although Zhou is an old state, its mission is renewal.” Therefore, the noble person spares no effort in pursuing perfection.
The Book of Songs says, “The royal domain extends a thousand miles, where the people settle.” The Book of Songs also says, “The twittering yellow bird rests on the corner of the hill.” Confucius said, “When it comes to resting, the bird knows where to rest. Can a person be inferior to a bird?” The Book of Songs says, “Profound was King Wen, so bright and reverent in resting.” As a ruler, rest in benevolence; as a minister, rest in reverence; as a child, rest in filial piety; as a father, rest in kindness; in dealing with others, rest in trustworthiness. Confucius said, “In hearing litigation, I am like anyone else. What is necessary is to ensure there is no litigation.” Those without sincerity cannot fully express themselves, and the people’s will is greatly feared. This is called knowing the root.
What is meant by “cultivating the person lies in rectifying the heart” is that if the heart is filled with anger, it cannot be rectified; if it is filled with fear, it cannot be rectified; if it is filled with pleasure, it cannot be rectified; if it is filled with worry, it cannot be rectified.
When the heart is not present, one looks but does not see, listens but does not hear, eats but does not taste. This is what is meant by “cultivating the person lies in rectifying the heart.”
What is meant by “regulating the family lies in cultivating the person” is that people are biased toward those they love, biased against those they dislike, biased toward those they fear, biased toward those they pity, and biased toward those they despise. Therefore, few are those who can love someone and see their faults or hate someone and see their virtues. Hence, there is a saying: “No one knows the faults of their own child; no one is satisfied with the growth of their own crops.” This is what is meant by “if the person is not cultivated, the family cannot be regulated.”
What is meant by “governing the state lies in regulating the family” is that one who cannot teach their own family cannot teach others. Therefore, the noble person can bring education to the state without leaving their home. Filial piety is the basis for serving the ruler; fraternal duty is the basis for serving elders; kindness is the basis for governing the people.
The Book of Documents says, “Like protecting an infant.” If one sincerely seeks this, even if they do not hit the mark, they will not be far off. No one learns to raise children before getting married.
If one family is benevolent, the whole state will be benevolent; if one family is yielding, the whole state will be yielding; if one person is greedy and cruel, the whole state will be thrown into chaos. Such is the mechanism. This is called “one word can ruin affairs; one person can stabilize the state.”
Yao and Shun led the world with benevolence, and the people followed them. Jie and Zhou led the world with violence, and the people followed them. If the ruler’s commands contradict their own preferences, the people will not follow. Therefore, the noble person first possesses virtue before demanding it of others and first lacks faults before criticizing others. If one does not practice what they preach, they cannot expect others to follow. Therefore, governing the state lies in regulating the family.
The Book of Songs says, “The peach tree is young and elegant; its leaves are lush and luxuriant. This young lady is getting married; she will bring harmony to her family.” Bringing harmony to the family, one can then teach the people of the state.
The Book of Songs says, “They are harmonious brothers.” Being harmonious brothers, one can then teach the people of the state.
The Book of Songs says, “His demeanor is without fault; he rectifies the four states.” When the ruler’s behavior as a father, son, elder brother, and younger brother is exemplary, the people will follow. This is what is meant by “governing the state lies in regulating the family.”
What is meant by “bringing peace to the world lies in governing the state” is that if the ruler respects the elderly, the people will practice filial piety; if the ruler respects elders, the people will practice fraternal duty; if the ruler pities the orphaned, the people will not abandon them. Therefore, the noble person has the principle of the measuring square.
What one dislikes in superiors, do not use to treat subordinates; what one dislikes in subordinates, do not use to serve superiors; what one dislikes in those before, do not use to lead those after; what one dislikes in those after, do not use to follow those before; what one dislikes on the right, do not use to interact with those on the left; what one dislikes on the left, do not use to interact with those on the right. This is called the principle of the measuring square.
The Book of Songs says, “How joyful is the noble person, the parent of the people.” What the people love, the noble person loves; what the people hate, the noble person hates. This is called the parent of the people.
The Book of Songs says, “Lofty is that southern mountain, with its rugged rocks. Majestic is the Grand Tutor Yin, whom the people all look up to.” Those who rule a state must be cautious, for deviation leads to disgrace.
The Book of Songs says, “Before the Yin dynasty lost the people’s support, it could match Heaven. Take the Yin dynasty as a mirror; the great mandate is not easily maintained.”
Therefore, the noble person first values virtue. With virtue, there are people; with people, there is land; with land, there is wealth; with wealth, there is use. Virtue is the root; wealth is the branch. If the root is neglected and the branch is valued, the people will compete and plunder. Therefore, when wealth is hoarded, the people scatter; when wealth is distributed, the people gather.
Therefore, words spoken perversely will be met with perverse responses; wealth acquired perversely will be lost perversely.
The Book of Documents says, “The mandate is not constant.” If one follows the good, they will gain it; if not, they will lose it.
The Chu Documents say, “The state of Chu has no treasure; it values only the good.”
Jiu Fan said, “The exiled have no treasure; they value only kinship.”
The Qin Oath says, “If there is one minister, steadfast and without other skills, their heart is at ease, and they are tolerant. If others have skills, it is as if they have them; if others are wise and virtuous, they love them as if from their own mouth. Truly tolerant, they can protect my descendants and the people. Is this not beneficial? If others have skills, they are jealous and hate them; if others are wise and virtuous, they obstruct and hinder them. Truly intolerant, they cannot protect my descendants and the people. This is dangerous!”
Only the benevolent can banish such people, driving them to the four barbarians, not allowing them to coexist in the Middle Kingdom. This is called “only the benevolent can love and hate.”
To see the worthy and not promote them, or to promote them but not give them priority, is negligence; to see the unworthy and not remove them, or to remove them but not distance them, is a fault.
To love what others hate and hate what others love is to go against human nature. Disaster will surely befall such a person.
Therefore, the noble person has a great way: they must be loyal and trustworthy to attain it, and arrogant and extravagant to lose it.
There is a great way to generate wealth: let there be many producers and few consumers; let production be swift and consumption be slow. Then wealth will always be sufficient.
The benevolent use wealth to develop themselves; the non-benevolent use themselves to develop wealth.
There has never been a case where the ruler loves benevolence and the people do not love righteousness; there has never been a case where the people love righteousness and affairs are not brought to completion; there has never been a case where the state’s wealth does not belong to the ruler.
Meng Xianzi said, “Those who keep carriages and horses do not bother with chickens and pigs; those who cut ice for sacrifices do not keep cattle and sheep; those with a hundred chariots do not keep ministers who amass wealth. Better to have a thieving minister than a minister who amasses wealth.”
This is called “the state does not take profit as profit but takes righteousness as profit.”
Those who lead a state and focus on wealth and resources are surely following the path of petty people. If petty people are used to govern the state, disasters will arise together. Even if there are good people, there is nothing they can do.
This is called “the state does not take profit as profit but takes righteousness as profit.“Too far. You should know, there’s no one who learns how to raise children before getting married!
A family filled with benevolence will inspire benevolence in the nation; a family that practices courtesy and humility will inspire the same in the nation; a single person’s greed and tyranny can lead the nation into rebellion. The connection is that close. This is called: one word can ruin everything, one person can stabilize the country.
Yao and Shun ruled the world with benevolence, and the people followed benevolence; Jie and Zhou ruled with tyranny, and the people followed tyranny. If the ruler’s commands contradict their own actions, the people will not obey. Therefore, those with high moral character always act first before asking others to do so; they refrain from certain actions before asking others to do the same. Without this principle of empathy and leading by example, it’s impossible to expect others to follow your lead. Hence, to govern a country, one must first manage their own family and clan well.
The Book of Songs says: “The peach blossoms are beautiful, the leaves are lush, this girl is married, bringing harmony to the whole family.” Only when the whole family is harmonious can the whole nation be harmonious. The Book of Songs says: “Brothers live in harmony.” Only when brothers are harmonious can the whole nation be harmonious. The Book of Songs says: “With dignified and serious demeanor, one becomes a model for all nations.” Only when a person is worthy of emulation as a father, son, elder brother, or younger brother will the people follow their example. This is why governing a country starts with managing one’s family and clan well.
The reason why pacifying the world requires governing one’s own country well is that when those in high positions respect the elderly, the common people will be filial to their parents; when those in high positions respect their elders, the common people will respect their elder brothers; when those in high positions show compassion and aid to orphans, the common people will follow suit. Therefore, people of high moral character always practice the “way of the measuring square,” leading by example and extending their own standards to others.
If you dislike a certain behavior from your superior, do not use that behavior towards your subordinates; if you dislike a certain behavior from your subordinates, do not use that behavior towards your superior; if you dislike a certain behavior from those ahead of you, do not use that behavior towards those behind you; if you dislike a certain behavior from those behind you, do not use that behavior towards those ahead of you; if you dislike a certain behavior from those to your right, do not use that behavior towards those to your left; if you dislike a certain behavior from those to your left, do not use that behavior towards those to your right. This is called the “way of the measuring square.”
The Book of Songs says: “The ruler who wins the hearts of the people is the parent of the people.” What the people like, he likes; what the people dislike, he dislikes. Such a ruler can indeed be called the parent of the people. The Book of Songs says: “The towering Southern Mountain, with its lofty rocks. The illustrious Grand Tutor Yin, the people all look up to you.” Those who rule a country must be cautious. The slightest deviation can lead to being overthrown by the people. The Book of Songs says: “When the Yin dynasty had not yet lost the hearts of the people, it could still align with the will of Heaven. Take the Yin dynasty as a warning; holding onto the Mandate of Heaven is no easy task.” This means that gaining the hearts of the people means gaining the country, and losing the hearts of the people means losing the country.
Therefore, people of high moral character first focus on cultivating virtue. With virtue, one gains support; with support, one can hold onto land; with land, one can have wealth; with wealth, one can provide for use. Virtue is the root, wealth is the branch. If one mistakes the root for the external and the branch for the internal, they will compete with the people for profit. Thus, when a ruler hoards wealth, the hearts of the people scatter; when a ruler distributes wealth to the people, the hearts of the people gather. Just as speaking without reason will be met with unreasonable responses, wealth obtained through unclear means will eventually be lost in unclear ways.
The Kang Gao says: “The Mandate of Heaven is not constant.” This means that doing good will gain the Mandate of Heaven, and not doing good will lose it. The Chu Shu says: “The state of Chu has no treasure, it only treasures goodness.” Jiu Fan says, “A person in exile has no treasure, they only treasure benevolence.”
The Qin Shi says: “If there is such a minister, loyal and honest, though without any special skills, but with a broad mind and a capacity to tolerate others, seeing others’ skills as if they were his own; when others are virtuous and talented, he is sincerely pleased, not just in words but from the heart. Such a person can protect my descendants and the people, and bring them blessings! On the contrary, if someone is jealous and resentful of others’ skills; if someone is virtuous and talented, he tries to suppress and exclude them, unable to tolerate them. Such a person not only cannot protect my descendants and the people but is indeed very dangerous!” Therefore, a person of benevolence will exile such intolerant people, driving them to the remote lands of the barbarians, not allowing them to live in the country. This shows that virtuous people have clear likes and dislikes. Discovering a talented person but not promoting them, or promoting them but not utilizing them, is negligence; discovering a villain but not dealing with them, or dealing with them but not driving them far away, is a mistake. Liking what the people dislike and disliking what the people like is against human nature, and disaster will surely befall oneself. Therefore, the correct path for a ruler is: loyalty and integrity will gain everything; arrogance and indulgence will lose everything.
Producing wealth also has the right path: many producers, few consumers; producers are diligent, consumers are frugal. In this way, wealth will always be sufficient. Benevolent people are generous with their wealth to cultivate their virtue, while the unkind are willing to risk their lives to amass wealth. There are no people in high positions who love virtue while those below do not love loyalty and righteousness; there are no lovers of loyalty and righteousness who give up halfway; there are no treasures in the national treasury that do not belong to the ruler. Meng Xianzi said: “A noble family with four horses does not need to raise chickens and pigs; a high official’s family that uses ice for sacrifices should not raise cattle and sheep; a feudal lord’s family with a hundred war chariots should not employ ministers who exploit the people. It’s better to have ministers who steal than ministers who exploit the people.” This means that a country should not consider wealth as its benefit but should consider benevolence and righteousness as its benefit. A ruler who is obsessed with amassing wealth must be misled by petty men, and the ruler, thinking these petty men are good, lets them handle state affairs, resulting in natural and man-made disasters. At this point, even with capable people, there is no way to save the situation. Therefore, a country should not consider wealth as its benefit but should consider benevolence and righteousness as its benefit.