书之所谓“大道”也者，端道也。所谓“貌施”也者，邪道也。What is called "the great Tao" in the books refers to the correct path. What is called "appearance-falsifying" refers to the evil path.
所谓“径大”也者，佳丽也。佳丽也者，邪道之分也。”朝甚除”也者，狱讼繁也。What is called "the so-called broad path" actually means beautiful and charming things. Beautiful and charming things are part of the evil path. "The court is very clean" means there are numerous lawsuits.
狱讼繁，则田荒；田荒，则府仓虚；府仓虚，则国贫；国贫，而民俗淫侈；When there are numerous lawsuits, the fields will be deserted. When the fields are deserted, the granaries will be empty. When the granaries are empty, the country will be poor. When the country is poor, the folk customs will become extravagantly dissolute.
民俗淫侈，则衣食之业绝；衣食之业绝，则民不得无饰巧诈；When the folk customs are extravagantly dissolute, the industries related to food and clothing will decline. When the industries related to food and clothing decline, the people will have to resort to deception and trickery.
饰巧诈，则知采文；知采文之谓“服文采”。Resorting to deception and trickery means they will know how to use fancy colors and patterns, which is called "wearing magnificent clothes".
狱讼繁仓廪虚，而有以淫侈为俗，则国之伤也，若以利剑刺之。故曰：“带利剑。”When there are numerous lawsuits, the granaries are empty, and the people take extravagance as a custom, the country will be damaged as if stabbed by a sharp sword. So it is said, "Wearing a sharp sword."
诸夫饰智故以至于伤国者，其私家必富；私家必富，故曰：“资货有馀。”For those who use their contrived wisdom to the extent of harming the country, their private families will surely become wealthy. Since their private families will surely become wealthy, it is said, "Having abundant wealth and goods."
国有若是者，则愚民不得无术而效之；效之，则小盗生。If a country is like this, the ignorant people will inevitably learn and imitate. When they imitate, small-scale theft will occur.
由是观之，大奸作则小盗随，大奸唱则小盗和。From this point of view, when major villains act, small thieves will follow; when major villains initiate, small thieves will respond.
竽也者，五声之长者也，故竽先则钟瑟皆随，竽唱则诸乐皆和。The yu (a wind instrument) is the leader among the five musical notes. Therefore, when the yu plays first, the bells and se (a plucked string instrument) will follow; when the yu starts to play, all other musical instruments will harmonize.
今大奸作则俗之民唱，俗之民唱则小盗必和。Now, when major villains act, the common people will respond. When the common people respond, small thieves will surely follow.
故“服文采，带利剑，厌饮食，而货资有馀者，是之谓盗竽矣。”So, "Those who wear magnificent clothes, carry sharp swords, indulge in good food, and have abundant wealth and goods are called the leaders of thieves."
人无愚智，莫不有趋舍。恬淡平安，莫不知祸福之所由来。Whether a person is stupid or wise, everyone has choices. In a state of tranquility, peace, and contentment, everyone knows the origin of good and bad fortune.
得于好恶，怵于淫物，而后变乱。所以然者，引于外物，乱于玩好也。It is only when people are influenced by likes and dislikes, and lured by excessive desires, that they become disordered. The reason for this is that they are attracted by external things and confused by playthings.
恬淡有趋舍之义，平安知祸福之计。In tranquility and contentment, one can have a proper sense of choice.
而今也玩好变之，外物引之；引之而往，故曰“拔”。In peace, one can understand the plans regarding good and bad fortune. But now, playthings change them, and external things attract them. Being attracted and led astray, it is called "being diverted".
至圣人不然：一建其趋舍，虽见所好之物，不能引，不能引之谓“不拔”；As for the sage, it is different. Once the sage determines their choices, even if they see something they like, they will not be attracted. Not being attracted is called "not being diverted".
一于其情，虽有可欲之类，神不为动，神不为动之谓“不脱”。Once the sage is steadfast in their sentiment, even if there are desirable things, their spirit will not be stirred. The spirit not being stirred is called "not being distracted".
为人子孙者，体此道以守宗庙，宗庙不灭之谓“祭祀不绝“。Those who are descendants should embody this way to maintain the ancestral temple. The ancestral temple not being destroyed is called "continuous sacrifices".
身以积精为德，家以资财为德，乡国天下皆以民为德。For an individual, accumulating essence is regarded as virtue. For a family, having wealth is regarded as virtue. For a village, a state, and the whole world, having the support of the people is regarded as virtue.
今治身而外物不能乱其精神，故曰：“修之身，其德乃真。”Now, if one can cultivate themselves so that external things cannot disrupt their spirit, it is said, "When cultivating oneself, one's virtue is genuine."
真者，慎之固也。治家者，无用之物不能动其计，则资有馀，故曰：“修之家，其德有馀。”Genuine virtue means being firmly cautious. For those who manage a family, if useless things cannot affect their plans, they will have surplus wealth. So it is said, "When cultivating the family, one's virtue is abundant."
治乡者行此节，则家之有馀者益众，故曰：“修之乡，其德乃长。”For those who govern a village and practice this principle, there will be more families with surplus wealth. So it is said, "When cultivating the village, one's virtue will grow."
治邦者行此节，则乡之有德者益众，故曰：“修之邦，其德乃丰。”For those who govern a state and practice this principle, there will be more people with virtue in the villages. So it is said, "When cultivating the state, one's virtue will be ample."
莅天下者行此节，则民之生莫不受其泽，故曰：“修之天下，其德乃普。”For those who rule the world and practice this principle, the people's livelihood will surely benefit from it. So it is said, "When cultivating the world, one's virtue will be widespread."
修身者以此别君子小人，治乡治邦莅天下者名以此科适观息耗，则万不失一。Those who cultivate themselves can distinguish between gentlemen and villains with this. Those who govern a village, a state, or rule the world can observe the rise and fall of things with this method, and they will rarely make mistakes.
故曰：“以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾奚以知天下之然也？以此。”So it is said, "Observe the individual through the individual, observe the family through the family, observe the village through the village, observe the state through the state, observe the world through the world. How do I know the way of the world? Through this."
