在宥 On Letting Be and Forbearing
闻在宥天下，不闻治天下也。One has heard of "letting be" and "forbearing" in the world, but not of "governing" the world.
在之也者，恐天下之淫其性也；宥之也者，恐天下之迁其德也。To "let be" is to fear that the world might indulge its nature; to "forbear" is to fear that the world might deviate from its virtue.
天下不淫其性，不迁其德，有治天下者哉？If the world does not indulge its nature and does not deviate from its virtue, is there a need for someone to govern the world?
昔尧之治天下也，使天下欣欣焉人乐其性，是不恬也；In ancient times, when Yao governed the world, he made the people of the world happy, and they delighted in their nature. But this was not a state of tranquility.
桀之治天下也，使天下瘁瘁焉人苦其性，是不愉也。When Jie governed the world, he made the people of the world haggard, and they suffered from their nature. This was not a state of joy.
夫不恬不愉，非德也；非德也而可长久者，天下无之。Neither tranquility nor joy is not virtue. And that which is not virtue yet can last long-there is no such thing in the world.
人大喜邪，毗于阳；大怒邪，毗于阴。When people are extremely happy, it is harmful to yang; when they are extremely angry, it is harmful to yin.
阴阳并毗，四时不至，寒暑之和不成，其反伤人之形乎！When both yin and yang are thus harmed, the four seasons will not come in their proper order, the harmony of cold and heat will not be achieved, and will this not harm people's physical form!
使人喜怒失位，居处无常，思虑不自得，中道不成章。This makes people's joys and anger out of place, their living places unstable, their thoughts unrestrained, and their undertakings unaccomplished.
于是乎天下始乔诘卓鸷，而后有盗跖、曾、史之行。Then the world begins to be full of strange and violent behaviors, and later there are the conducts of Robber Zhi, Zeng Shen, and Shi Qiu.
故举天下以赏其善者不足，举天下以罚其恶者不给。故天下之大不足以赏罚。Therefore, even if the whole world is used to reward the good, it is not enough; even if the whole world is used to punish the bad, it is insufficient. Thus, the vastness of the world is not enough for rewards and punishments.
自三代以下者，匈匈焉终以赏罚为事，彼何暇安其性命之情哉！Since the Three Dynasties, people have been in turmoil, constantly occupied with rewards and punishments. How could they have the time to let their nature and destiny be at peace!
而且说明邪，是淫于色也；说聪邪，是淫于声也；说仁邪，是乱于德也；Moreover, to be fond of eyesight means being indulgent in colors; to be fond of hearing means being indulgent in sounds; to be fond of benevolence means disrupting virtue;
说义邪，是悖于理也；说礼邪，是相于技也；说乐邪，是相于淫也；To be fond of righteousness means going against reason; to be fond of propriety means emphasizing skills; to be fond of music means indulging in licentiousness;
说圣邪，是相于艺也；说知邪，是相于疵也。To be fond of sageness means emphasizing arts; to be fond of knowledge means emphasizing flaws.
天下将安其性命之情，之八者，存可也，亡可也。If the world is to let its nature and destiny be at peace, these eight things can exist or not exist.
天下将不安其性命之情，之八者，乃始脔卷獊囊而乱天下也。而天下乃始尊之惜之。If the world is not to let its nature and destiny be at peace, these eight things will start to be used to disrupt the world. And the world begins to respect and cherish them.
甚矣，天下之惑也！岂直过也而去之邪！How deluded the world is! It's not just a matter of passing by and leaving them!
乃齐戒以言之，跪坐以进之，鼓歌以余儛之。吾若是何哉！People even fast to talk about them, kneel and sit to present them, and sing and dance to celebrate them. What can I do about this!
故君子不得已而临莅天下，莫若无为。无为也，而后安其性命之情。Therefore, when a gentleman has no choice but to rule the world, there is nothing better than non-action. Only through non-action can the nature and destiny of the people be at peace.
故贵以身于为天下，则可以托天下；爱以身于为天下，则可以寄天下。Therefore, if one values one's body more than governing the world, then one can be entrusted with the world; if one loves one's body more than governing the world, then one can be given the world.
故君子苟能无解其五藏，无擢其聪明，尸居而龙见，渊默而雷声，神动而天随，从容无为而万物炊累焉。吾又何暇治天下哉！Therefore, if a gentleman can keep his five internal organs intact without over - exerting his intelligence, remain as still as a corpse yet shine like a dragon, be as silent as an abyss yet resound like thunder, let his spirit move in accordance with nature, and leisurely take no action while all things grow and accumulate like dust. Why would I have the time to govern the world!
崔瞿问于老聃曰：“不治天下，安藏人心？”Cui Qu asked Lao Dan, "If one does not govern the world, how can one keep people's hearts in check?"
老聃曰：“女慎，无撄人心。人心排下而进上，上下囚杀，淖约柔乎刚强，廉刿雕琢，其热焦火，其寒凝冰，其疾俯仰之间而再抚四海之外。Lao Dan said, "Be careful, do not disturb people's hearts. People's hearts reject what is lower and strive for what is higher. They are trapped and killed by this up-and-down movement. They are soft and pliant in the face of what is strong, and can be cut and carved. When heated, they are as hot as fire; when cooled, they are as cold as ice. They can move from one extreme to another in an instant, reaching far beyond the four seas.
其居也，渊而静；其动也，县而天。偾骄而不可系者，其唯人心乎！When at rest, they are as deep and calm as an abyss; when in motion, they are as high and soaring as the sky. The unruly and unconstrainable one is none other than the human heart!
昔者黄帝始以仁义撄人之心，尧、舜于是乎股无胈，胫无毛，以养天下之形。In the past, the Yellow Emperor first used benevolence and righteousness to disturb people's hearts. Yao and Shun then worked so hard that they had no flesh on their thighs and no hair on their shins to nourish the physical forms of the people in the world.
愁其五藏以为仁义，矜其血气以规法度。然犹有不胜也。They worried their five internal organs to establish benevolence and righteousness, and exerted their energy to set up laws and regulations. Yet still, they could not succeed.
尧于是放讙兜于崇山，投三苗于三峗，流共工于幽都，此不胜天下也。Yao then exiled Huan Dou to Mount Chong, sent the Sanmiao tribe to Sanwei Mountain, and banished Gong Gong to Youdu. This shows that they could not master the world.
夫施及三王而天下大骇矣。下有桀、跖，上有曾、史，而儒墨毕起。When it came to the Three Kings, the world was in great turmoil. Below there were Jie and Robber Zhi, above there were Zeng Shen and Shi Qiu, and the Confucians and Mohists rose up together.
于是乎喜怒相疑，愚知相欺，善否相非，诞信相讥，而天下衰矣；Then joys and anger led to mutual suspicion, the stupid and the wise deceived each other, the good and the bad criticized each other, the false and the true ridiculed each other, and the world declined;
大德不同，而性命烂漫矣；天下好知，而百姓求竭矣。Great virtues diverged, and people's nature and destiny became in disarray; the world became fond of knowledge, and the common people were exhausted in their pursuit.
于是乎釿锯制焉，绳墨杀焉，椎凿决焉。天下脊脊大乱，罪在撄人心。Then axes and saws were used to control, ropes and ink-lines were used to kill, and hammers and chisels were used to break. The world was in a state of great chaos, and the fault lies in disturbing people's hearts.
故贤者伏处大山嵁岩之下，而万乘之君忧栗乎庙堂之上。Therefore, the virtuous people hid in the mountains and under the cliffs, while the rulers of great states worried and trembled in their palaces.
今世殊死者相枕也，桁杨者相推也，形戮者相望也，而儒墨乃始离跂攘臂乎桎梏之间。In modern times, the bodies of those who have been executed lie one upon another, those wearing cangues push each other, and those who have been physically punished can be seen everywhere. Yet the Confucians and Mohists start to stand on tiptoe and wave their arms among the shackles.
意，甚矣哉！其无愧而不知耻也甚矣！Alas! How shameless and unashamed they are!
吾未知圣知之不为桁杨接槢也，仁义之不为桎梏凿枘也，焉知曾、史之不为桀、跖嚆矢也！I do not know if sageness and knowledge are not the cross-bars of the cangue, if benevolence and righteousness are not the mortises and tenons of the shackles, and how do I know that Zeng Shen and Shi Qiu are not the forerunners of Jie and Robber Zhi!
故曰：绝圣弃知，而天下大治。Therefore, it is said: Abandon sageness and discard knowledge, and the world will be in great order.
