今有仁心仁聞而民不被其澤，不可法於後世者，不行先王之道也。
When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight: the use of the instruments is inexhaustible.
When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes - the use of those tubes is inexhaustible.
When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men - and their benevolence overspread the kingdom.
「故曰，徒善不足以為政，徒法不能以自行。
'Hence we have the saying: "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh."
《詩》云：『不愆不忘，率由舊章。』
Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings?
遵先王之法而過者，未之有也。
Therefore only the benevolent ought to be in high stations.
聖人既竭目力焉，繼之以規矩準繩，以為方員平直，不可勝用也；既竭耳力焉，繼之以六律，正五音，不可勝用也；既竭心思焉，繼之以不忍人之政，而仁覆天下矣。
When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him.
「故曰，為高必因丘陵，為下必因川澤。
When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule.
Superiors violate the laws of righteousness, and inferiors violate the penal laws.
It is only by a fortunate chance that a State in such a case is preserved.
為政不因先王之道，可謂智乎？
'Therefore it is said, "It is not the exterior and interior walls being incomplete, and the supply of weapons offensive and defensive not being large, which constitutes the calamity of a kingdom.
It is not the cultivable area not being extended, and stores and wealth not being accumulated, which occasions the ruin of a State."
是以惟仁者宜在高位。
When superiors do not observe the rules of propriety, and inferiors do not learn, then seditious people spring up, and that State will perish in no time.
不仁而在高位，是播其惡於眾也。
It is said in the Book of Poetry, "When such an overthrow of Zhou is being produced by Heaven, Be not ye so much at your ease!"
「故曰，城郭不完，兵甲不多，非國之災也；田野不辟，貨財不聚，非國之害也。
And so dilatory may those officers be deemed, who serve their prince without righteousness, who take office and retire from it without regard to propriety, and who in their words disown the ways of the ancient kings.
上無禮，下無學，賊民興，喪無日矣。
Therefore it is said, "To urge one's sovereign to difficult achievements may be called showing respect for him.
To set before him what is good and repress his perversities may be called showing reverence for him.
He who does not do these things, saying to himself, My sovereign is incompetent to this, may be said to play the thief with him."
《詩》曰：『天之方蹶，無然泄泄。』
Mencius said, 'The compass and square produce perfect circles and squares.
By the sages, the human relations are perfectly exhibited.
泄泄，猶沓沓也。
He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate - the one Yao, and the other Shun.
故曰：責難於君謂之恭，陳善閉邪謂之敬，吾君不能謂之賊。」
Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite."
孟子曰：「規矩，方員之至也；聖人，人倫之至也。
A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish.
If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened.
欲為君盡君道，欲為臣盡臣道，二者皆法堯舜而已矣。
He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation.
不以舜之所以事堯事君，不敬其君者也；不以堯之所以治民治民，賊其民者也。
This is what is intended in the words of the Book of Poetry, "The beacon of Yin is not remote, It is in the time of the (last) sovereign of Xia." '
孔子曰：『道二：仁與不仁而已矣。』
Mencius said, 'It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it.
暴其民甚，則身弒國亡；不甚，則身危國削。
It is by the same means that the decaying and flourishing, the preservation and perishing, of States are determined.
名之曰『幽厲』，雖孝子慈孫，百世不能改也。
If the sovereign be not benevolent, he cannot preserve the throne from passing from him.
If the Head of a State be not benevolent, he cannot preserve his rule.
If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple.
If a scholar or common man be not benevolent, be cannot preserve his four limbs.
《詩》云『殷鑒不遠，在夏后之世』，此之謂也。」
Now they hate death and ruin, and yet delight in being not benevolent - this is like hating to be drunk, and yet being strong to drink wine!'
孟子曰：「三代之得天下也以仁，其失天下也以不仁。
Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence.
If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom.
If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect.
國之所以廢興存亡者亦然。
When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point.
When a man's person is correct, the whole kingdom will turn to him with recognition and submission.
天子不仁，不保四海；諸侯不仁，不保社稷；卿大夫不仁，不保宗廟；士庶人不仁，不保四體。
It is said in the Book of Poetry, "Be always studious to be in harmony with the ordinances of God, And you will obtain much happiness." '