Chapter 2121장
子曰：「好學近乎知。力行近乎仁。知恥近乎勇。知斯三者，則知所以脩身。知所以脩身，則知所以治人。知所以治人，則知所以治天下國家矣。凡爲天下國家有九經，曰：脩身也、尊賢也、親親也、敬大臣也、體群臣也、子庶民也、來百工也、柔遠人也、懷諸侯也。脩身，則道立。尊賢，則不惑。親親，則諸父昆弟不怨。敬大臣，則不眩。體群臣，則士之報禮重。子庶民，則百姓勸。來百工，則財用足。柔遠人，則四方歸之。懷諸侯，則天下畏之。齊明盛服，非禮不動：所以脩身也。去讒遠色，賤貨而貴德，所以勸賢也。尊其位，重其祿，同其好惡，所以勸親親也。官盛任使，所以勸大臣也。忠信重祿，所以勸士也。時使薄斂，所以勸百姓也。日省月試，既稟稱事，所以勸百工也。送往迎來，嘉善而矜不能所以柔遠人也。繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。凡爲天下國家有九經，所以行之者一也。凡事，豫則立，不豫則廢。言前定，則不跲。事前定，則不困。行前定，則不疚。道前定，則不窮。在下位不獲乎上，民不可得而治矣。獲乎上有道：不信乎朋友，不獲乎上矣。信乎朋友有道：不順乎親，不信乎朋友矣。順乎親有道：反諸身不誠，不順乎親矣。誠身有道：不明乎善，不誠乎身矣。誠者，天之道也。誠之者，人之道也。誠者，不勉而中不思而得：從容中道，聖人也。誠之者，擇善而固執之者也。博學之，審問之，愼思之，明辨之，篤行之。有弗學，學之弗能，弗措也。有弗問，問之弗知，弗措也。有弗思，思之弗得，弗措也。有弗辨，辨之弗明，弗措也。有弗行，行之弗篤，弗措也。人一能之，己百之。人十能之，己千之。果能此道矣，雖愚必明，雖柔必強。」
Confucius said,
"Loving to learn is near to knowing. Striving to act is near to benevolence. Knowing shame is near to courage. He who knows these three knows how to cultivate his person. He who knows how to cultivate his person knows how to govern others. He who knows how to govern others knows how to govern all under heaven, the state, and the household.
In governing all under heaven, the state, and the household there are nine cords. They are cultivating the person, honoring the worthy, being close to kin, respecting the great ministers, treating the host of officials as one's own body, treating the common people as one's own children, drawing in the hundred craftsmen, dealing gently with men from afar, and cherishing the lords.
Cultivate the person, and the way stands. Honor the worthy, and there is no confusion. Be close to kin, and uncles and brothers do not resent. Respect the great ministers, and there is no bewilderment. Treat the host of officials as one's own body, and the officers return courtesy in full measure. Treat the common people as one's own children, and the people are spurred on. Draw in the hundred craftsmen, and goods and means are enough. Deal gently with men from afar, and the four quarters turn to him. Cherish the lords, and all under heaven stands in awe.
To purify oneself, to put on full robes, and not to stir except by the rites, this is how the person is cultivated. To cast out slander, to keep far from beauty, to hold goods cheap and virtue dear, this is how the worthy are spurred on. To raise their place, to make their stipend heavy, to share their likes and dislikes, this is how closeness to kin is spurred on. To set officials in plenty for them to employ, this is how the great ministers are spurred on. To deal truly and faithfully and to make their stipend heavy, this is how the officers are spurred on. To employ them in season and to lay light levies, this is how the people are spurred on. To inspect by the day and test by the month, and to make the grain paid out fit the work, this is how the hundred craftsmen are spurred on. To send off those who go and welcome those who come, to praise the able and pity the unable, this is how men from afar are dealt with gently. To join up a line that has been cut off, to raise a fallen state, to settle disorder and hold up what is in danger, to have court visits and missions in season, to send out richly and take in lightly, this is how the lords are cherished.
In governing all under heaven, the state, and the household there are nine cords, but what carries them out is one.
In all things, what is prepared beforehand stands, and what is not prepared beforehand falls. When words are settled beforehand, they do not stumble. When affairs are settled beforehand, they do not run into trouble. When conduct is settled beforehand, it brings no remorse. When the way is settled beforehand, it does not come to an end.
If a man in a low place does not gain those above, the people cannot be governed. There is a way to gain those above. He who is not trusted by his friends does not gain those above. There is a way to be trusted by friends. He who does not follow his parents is not trusted by his friends. There is a way to follow one's parents. He who turns back to himself and is not true does not follow his parents. There is a way to make oneself true. He who is not clear about the good is not true in himself.
Truth is the way of heaven. To make oneself true is the way of man. He who is true hits the mark without striving and gains without thinking. Unhurried, he hits the mark of the way, and he is a sage. He who makes himself true is one who chooses the good and holds it fast.
Learn it widely, ask about it closely, think it over carefully, tell it apart clearly, and act on it earnestly. There may be something he does not learn, but if he learns and is not able, he does not let it go. There may be something he does not ask about, but if he asks and does not know, he does not let it go. There may be something he does not think over, but if he thinks and does not get it, he does not let it go. There may be something he does not tell apart, but if he tells it apart and is not clear, he does not let it go. There may be something he does not act on, but if he acts and is not earnest, he does not let it go.
Where another is able in one try, he makes it a hundred. Where another is able in ten, he makes it a thousand. If a man is truly able in this way, then though he is dull he will surely grow bright, and though he is soft he will surely grow strong."