Never ignore your conscience, Nor disclose others’ faults.

Exercise prudence in social intercourse and you will have nothing to regret;

Practice patience at work and you will find no problem too difficult to solve. The string of a strong bow is always the first to break; The edge of a sharp knife is most likely to sustain damage.

Gossip brings misfortune; Cruelty incurs blame.

There is no need to argue over who is right, Nor is there need to dispute about who is better. The affairs of the world have always left much to be desired; How could the illusory body of yours last forever?

A little loss makes no matter; A minor concession does no harm.

No sooner have you seen green willows under the spring sun Then you see yellow chrysanthemums in the autumn wind. Honor is no other than a midnight dream; Wealth is the same as the autumn frost. Birth, senility, illness and death cannot be shifted to others; The sweets and the bitters of life are all to be experienced by yourself. People like to boast of their cleverness at tricks, But Heaven takes its time in making the final decision. Flattery, crookedness, greed and wrath lead to hell; Fairness and integrity make a paradise. Musk deer die early because of their valuable musk; Silkworms perish untimely because of their rich silk. Take a dose of mental relaxation to soothe your stomach; Have a drink of good nature to neutralize your temper. You will get nowhere with all your scheming while alive; You will have nothing left in your hands after death. The sorrows of partings and the joys of unions are daily occurrences;

Life, death, success and failure are everyday concerns.

Strive not to outdo others, For life is but a drama.

When the curtain falls suddenly and all is silent, Where do you go from here?

I went to visit with Shi Guolin, the venerable 34th generation Shaolin Temple monk and Abbot from the Shaolin Temple Overseas Headquarters in Flushing, NY to better understand about the importance of breathing (to read more information regarding Shi Guolin or the Shaolin Temple Overseas Headquarters, see Kungfu Qigong August 2000 issue). It was a wonderful meeting, opening my eyes to the essence of Shaolin and the importance of breathing.

For those who may not be familiar with Shaolin culture, there are some essentials. According to Ven. Shi Guolin, Shaolin culture the real way is not only Kung Fu or Buddhism, but it is a combination of both. They must be combined as one. Some may know there is a combination of both, but most do not really understand Cha’an Kungfu, which is the true combination.

According to Ven. Shi Guolin, breathing is the first step in training because it is during breathing that we adjust and balance our body for our movements. While inhaling, we are re-adjusting our body for our future movement. In most forms, while we are moving into the posture, we are inhaling. This is our body re-adjusting. When executing a movement through, we exhale. This is the use of energy. Without proper balance of readjustment and use, our movements are stilted.
Shi Guolin notes, “As Qi is the essence of life and flows throughout the universe, the basic movements of Qi – in & out, up & down, contracting & expanding – are also the basic elements of breathing.”

As the universe is made up of 4 elements: earth, water, wind, fire – so is our body: bone (earth), blood (water), breath (wind), temperament (fire). Breathing is as essential as wind is for maintaining the universe. If an area has no wind, the air becomes stagnant, begins to smell, and is unhealthy. The same thing can happen with our body and breathing.

Even when you are breathing, it is still a movement. To view breathing as a movement in your form takes concentration, but is essential. Breathing is not a straight movement. It is not a simple up and down. It is more of an “S” curve. Upon inhaling, imagine your chest expanded and your gut contracted. This creates an “S,” with the high curve at the top. Upon exhaling, imagine your chest contracted and your gut expanded. This creates an “S,” with the high curve at the bottom. When combined, this creates the ying yang.

Notes Shi Guolin, “The Spirits guide Qi and Qi guides the body; we guide our movements by our breathing.”

One of the main ways of focusing and balancing our Qi is through breathing. It allows one to adjust, centralize, and channel their Qi. While learning Qigong and kungfu, you learn postures and stances. These are to assist you in your breathing and practice in channeling Qi.

The first step in understanding the importance of breathing is to understand the 3 stages:
1. Natural breathing,
2. Deep breathing, and
3. Natural breathing.
The trick is to understand that 1 & 3 are not the same. Before you practice Qigong or kungfu, you already use natural breathing, but after practicing your understanding of the importance of natural breathing changes. This is due to learning the postures and stances and the understanding of channeling Qi. More oxygen can be channeled throughout your body, making focusing and balancing Qi easier.

The body is made up of 3 sections, and each section can be divided into another 3 sections. Each being a root, middle, or end. The 3 sections of one’s body are the legs (root), torso (middle), and arms (end). These 3 main sections also have 3 sections: the legs have the hip (root), knee (middle), and feet (end); the torso has the abdomen (root), chest (middle), and head (end); the arms have the shoulder (root), elbow (middle), and hands (end). These sections make up the 9 meridians.

We utilize our breathing to focus our Qi and learn to channel it to our ends. In training, movements may be slow to accentuate the process; however, postures and stances use our breathing to channel and focus Qi. Each time a body movement is initiated, we inhale. This is one adjusting and channeling Qi. Each time a movement is being executing, we exhale. This is the Qi being channeled. For instance, if you kick, you concentrate your Qi from the root (the hip) and contract your leg, using the knee (middle) to focus the Qi, while you inhale. This result is your kick, channeling the Qi to your foot (the end) while you exhale.

While training, we use Deep breathing and slow down the movements to focus on the channeling of Qi. This allows one to adjust and develop Qi. By doing this, we achieve the proper balance of movement, Qi, and Natural breathing when we do the movements fast. This is the same basic concept as in all martial arts: empty/full, open/closed, and slow/fast.

Deep breathing can focus our power and maintain the balance of empty/full, open/closed, and slow/fast. The proper balance will show in our postures and stances. The function of breathing is to keep everything balanced.

Without control of breathing, it is impossible to have full control of your movements. Without control over breathing and your movements, you are unable to train your spirit. In Shaolin, there is a true combination of training your mind, spirit, and body.

Breathing is not only essential to living, but it is one of the keys to mastering any martial arts. Your breathing should always be even. This assists in keeping your mind focused and your body movements correct. Ven. Shi Guolin used the example of a person who is upset; they tend to breathe heavier and faster when angry-huffing and puffing. This is not conducive for a clear mind. Energy is being wasted and our body, mind, and spirit are not balance.

The importance of learning to control breathing is often taken for granted. As it is an everyday function, it is one of the hardest to teach. Regardless of how often you practice your forms, there is no benefit without proper breathing. It is important to view breathing as a step or movement in doing forms. Incorrect breathing not only may cause you to be more fatigued, but also can hinder proper movement of your body.

http://www.shaolin-overseas.org/articles-aug2000.html

Attributed to Chang San-feng (est. 1279 -1386)
as researched by Lee N. Scheele

In motion the whole body should be light and agile,
with all parts of the body linked
as if threaded together.

The ch’i [vital life energy] should be excited,
The shen [spirit of vitality] should be internally gathered.

The postures should be without defect,
without hollows or projections from the proper alignment;
in motion the Form should not become disconnected.

The chin [intrinsic strength] should be
rooted in the feet,
generated from the legs,
controlled by the waist, and
manifested through the fingers.

If correct timing and position are not achieved,
the body will become disordered
and will not move as an integrated whole;
the correction for this defect
must be sought in the legs and waist.

The principle of adjusting the legs and waist
applies for moving in all directions;
upward or downward,
advancing or withdrawing,
left or right.

All movements are motivated by I [mind-intention],
not external form.

If there is up, there is down;
when advancing, have regard for withdrawing;
when striking left, pay attention to the right.

If the I wants to move upward,
it must simultaneously have intent downward.

Alternating the force of pulling and pushing
severs an opponent’s root
so that he can be defeated
quickly and certainly.

Insubstantial [empty; yin] and substantial [solid; yang]
should be clearly differentiated.
At any place where there is insubstantiality,
there must be substantiality;
Every place has both insubstantiality and substantiality.

The whole body should be threaded together
through every joint
without the slightest break.

Chang Ch’uan [Long Boxing] is like a great river
rolling on unceasingly.

Peng, Lu, Chi, An,
Ts’ai, Lieh, Chou, and K’ao
are equated to the Eight Trigrams.
The first four are the cardinal directions;
Ch’ien [South; Heaven],
K’un [North; Earth],
K’an [West; Water], and
Li [East; Fire].
The second four are the four corners:
Sun [Southwest; Wind],
Chen [Northeast; Thunder],
Tui [Southeast; Lake], and
Ken [Northwest; Mountain].
Advance (Chin), Withdraw (T’ui),
Look Left (Ku), Look Right (Pan), and
Central Equilibrium (Chung Ting)
are equated to the five elements:
Metal,
Wood,
Water,
Fire, and
Earth
All together these are termed the Thirteen Postures

A footnote appended to this Classic by Yang Lu-ch’an (1799-1872) reads: This treatise was left by the patriarch Chan San-feng of Wu Tang Mountain, with a desire toward helping able people everywhere achieve longevity, and not merely as a means to martial skill.

http://scheele.org/lee/classics.html#songsof8

by Edward Slingerland (pdf) 

[Excellent article]

Verse 1

O Mother and Spouse of the Destroyer of the three cities, they who thrice recite Thy Bija formed by omitting from Karpura, the middle and last consonants and the vowels, but adding Vamasi and Bindu, the speech of such, whether in poetry or prose, like that of men who have attained all powers, issues of a surety with all ease from the hollow of their mouth, O Thou who are beauteous with the beauty of a dark rain cloud.

Verse 2

Oh Mahesi, even should one of poor mind at any time recite but once another doubled Bija of Thine, composed of Isana, and Vamasravana, and Bindu; then, O Thou who hast great and formidable ear-rings of arrow form, who bearest on Thy head the crescent moon, such an one becomes all-powerful, having conquered even the Lord of Speech and the Wealth-Giver, and charmed countless youthful women with lotus-like eyes.

Verse 3

O Kalika, O auspicious Kalika with disheveled hair, from the corners of whose mouth streams of blood trickle, they who recite another doubled Bija of Thine composed of Isa, Vaisvanara, Vamanetra, and the lustrous Bindu, destroy all their enemies, and bring under subjection the three worlds.

Verse 4

O Destructress of the sins of the three worlds, auspicious Kalika, who in Thy upper lotus-like left hand holdest a sword, and in the lower left hand maketh the gesture which dispels fear, and with Thy lower right hand that which grants boons; they, O Mother with gaping mouth, who reciting Thy name, meditate in this way upon the greatness of Thy mantra, possess the eight great powers of the Three-Eyed One in the palm of their hands.

Verse 5

O Mother, they who recite Thy charming Bija, composed of the first of the group of letters, followed by Vahni, Rati, and beautified by Vidha, thrice, the Kurca Bija twice, followed by the two Thas, they, O Spouse of the Destroyer of the Deva of Desire contemplating Thy true form, become themselves the Deva of Love whose eyes are as beautiful as the petals of the lotus which Laksmi holds in her playful dance.

Verse 6

O Devi of full breasts, whose throat is adorned with a garland of heads, They who meditating recite any one or two or three of Thy very secret and excelling Bijas or all thereof together with Thy name, in the moonlike face of all such the Devi of Speech ever wanders, and in their lotus-like eyes kamala ever plays.

Verse 7

O Mother, even a dullard becomes a poet who meditates upon Thee raimented with space, three-eyed, Creatrix of the three worlds, whose waist is beautiful with a girdle made of numbers of dead men’s arms, and who on the breast of a corpse, as Thy couch in the cremation-ground, enjoyest Mahakala.

Verse 8

Those who truly meditate on Thee, the Spouse of Hara, who art seated in the cremation-ground strewn with funeral pyres, corpses, skulls, and bones, and haunted by female jackals howling fearfully; who art very youthful, and art in full enjoyment upon Thy Spouse, are revered by all and in all places.

Verse 9

What, indeed, O Mother, can we of so dull a mind say of Thee whose True Being not even Dhata, Isa, or Hari know? Yet, despite our dullness and ignorance, our devotion towards Thee makes us talk of Thee. Therefore, O Dark Devi, forgive this our folly. Answer towards ignorant creatures such as we, is not befitting Thee.

Verse 10

If by night, Thy devotee unclothed, and with disheveled hair, recites whilst meditating on Thee, Thy mantra, when with his Sakti youthful, full-breasted, and heavy-hipped such an one makes all powers subject to him, and dwells on the earth ever a seer.

Verse 11

O Spouse of Hara, should (a Sadhaka) daily recite Thy mantra for the space of a year meditating the while with knowledge of its meaning upon Thee intent upon Thy union with the great Mahakala, above whom Thou art, then suck a knower has every pleasure that he wills upon the earth, and holds all great powers in the grasp of his lotus-like hands.

Verse 12

O Mother, Thou givest birth to and protectest the world, and at the time of dissolution dost withdraw to thyself the earth and all things; therefore Thou art Brahma, and Lord of the three worlds, the Spouse of Sri, and Mahesa, and all other beings and things. Ah Me! how then, shall I praise Thy greatness?

Verse 13

O Mother, people there are who worship many other Devas than Thyself. they are greatly ignorant, and know nothing of the high truth, (but I) of my own uncontrollable desire for Thee approach Thee, the Primordial Power, who dost deeply enjoy the great Bliss arising from union (with Siva), and who art worshipped by Hari, Hara, Virinci, and all other Devas.

Verse 14

O Kali, spouse of Girisa, Thou art Earth, Water, Air and Ether. Thou art all. Thou art one and beneficent. What can be said in praise of Thee, O Mother? Of Thy mercy show Thy favor towards me, helpless as I am. By Thy grace may I never be reborn.

Verse 15

He, O Mahakali, who in the cremation-ground, naked, and with disheveled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth.

Verse 16

O Kali, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Sakti in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.

Verse 17

The devotee who, having placed before himself and meditated and again meditated upon, the abode strewn with flowers, of the Deva with the bow of flowers, recites Thy Mantra, Ah! he becomes on earth the lord of Gandharvas, and the ocean of the nectar of the flow of poesy, and is after death in Thy supreme abode.

Verse 18

He who at night, when in union with his Sakti, meditates with centred mind on Thee, O Mother with gently smiling face, as on the breast of the corpse-like Siva lying on a fifteen-angled yantra deeply enlisted in sweet amorous play with Mahakala, himself becomes the destroyer of the God of Love.

Verse 19

O Dark One, wondrous and excelling in every way, becomes the accomplishment, of those worshippers who living in this world freely make offering to Thee in worship of the greatly satisfying flesh, together with hair and bone, of cats, camels, sheep, buffaloes, goats, and men.

Verse 20

O Mother, he who, being a controller of his passions, eats havisyannam, and, being proficient in meditation on Thy feet, rightly recites Thy mantra a hundred thousand times by day, and who afterwards naked at night, when united with his Sakti, rightly recites Thy great mantra another such hundred thousand times, becomes on earth like unto the Destroyer of Smara.

Verse 21

o Mother, this Hymn of Thine is the source from whence originates Thy mantra. It sings of Thy real self, and contains injunctions for the worship of Thy two lotus Feet. He who reads it at midnight or at time of worship even in his random talk becomes the nectar juice of poesy.

Verse 22

Numbers of women with large eyes, like those of the antelope, impatient for his love, ever follow him. Even the King becomes subject to his control. He becomes like Kubera himself. An enemy fears him as if he were a prison. Living in continuous bliss the devotee is liberated when yet living, and is never again reborn.

What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
    The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
    Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.
    The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.
    Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.
    From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
    It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.

COMMENTARY OF THE PHILOSOPHER ZENG

    In the Announcement to Kang, it is said, “He was able to make his virtue illustrious.”
    In the Tai Jia, it is said, “He contemplated and studied the illustrious decrees of Heaven.”
    In the Canon of the emperor (Yao), it is said, “He was able to make illustrious his lofty virtue.”
    These passages all show how those sovereigns made themselves illustrious.
    On the bathing tub of Tang, the following words were engraved: “If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation.”
    In the Announcement to Kang, it is said, “To stir up the new people.”
    In the Book of Poetry, it is said, “Although Zhou was an ancient state, the ordinance which lighted on it was new.”
    Therefore, the superior man in everything uses his utmost endeavors.
    In the Book of Poetry, it is said, “The royal domain of a thousand li is where the people rest.”
    In the Book of Poetry, it is said, “The twittering yellow bird rests on a corner of the mound.” The Master said, “When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird?”
    In the Book of Poetry, it is said, “Profound was King Wen. With how bright and unceasing a feeling of reverence did he regard his resting places!” As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith.
    In the Book of Poetry, it is said, “Look at that winding course of the Qi, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so has he cultivated himself. How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten.” That expression–”As we cut and then file,” indicates the work of learning. “As we chisel and then grind,” indicates that of self-culture. “How grave is he and dignified!” indicates the feeling of cautious reverence. “How commanding and distinguished!” indicates an awe-inspiring deportment. “Our elegant and accomplished prince never can be forgotten,” indicates how, when virtue is complete and excellence extreme, the people cannot forget them.
    In the Book of Poetry, it is said, “Ah! the former kings are not forgotten.” Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what delighted them, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.
    The Master said, “In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations.” So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men’s minds. This is called knowing the root.
    This is called knowing the root. This is called the perfecting of knowledge.
    What is meant by “making the thoughts sincere.” is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior man must be watchful over himself when he is alone. There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins. Of what use is his disguise? This is an instance of the saying: “What truly is within will be manifested without.” Therefore, the superior man must be watchful over himself when he is alone.
    The disciple Zeng said, “What ten eyes behold, what ten hands point to, is to be regarded with reverence!”
    Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere.
    What is meant by, “The cultivation of the person depends on rectifying the mind” may be thus illustrated: If a man be under the influence of passion he will be incorrect in his conduct. He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
    When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat.
    This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.
    What is meant by “The regulation of one’s family depends on the cultivation of his person” is this: Men are partial where they feel affection and love; partial where they despise and dislike; partial here they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.
    Hence it is said, in the common adage: “A man does not know the wickedness of his son; he does not know the richness of his growing corn.”
    This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.
    What is meant by “In order rightly to govern the state, it is necessary first to regulate the family,” is this: It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the state. There is filial piety: therewith the Sovereign should be served. There is fraternal submission: therewith elders and superiors should be served. There is kindness: therewith the multitude should be treated.
    In the Announcement to Kang, it is said, “Act as if you were watching over an infant.” If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry.
    From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder. Such is the nature of the influence. This verifies the saying, “Affairs may be ruined by a single sentence; a kingdom may be settled by its One man.”
    Yao and Shun led on the kingdom with benevolence and the people followed them. Jie and Zhou led on the kingdom with violence, and people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.
    Thus we see how the government of the state depends on the regulation of the family.
    In the Book of Poetry, it is said, “That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband’s house. She will rightly order her household.” Let the household be rightly ordered, and then the people of the state may be taught.
    In the Book of Poetry, it is said, “They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers.” Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.
    In the Book of Poetry, it is said, “In his deportment there is nothing wrong; he rectifies all the people of the state.” Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.
    This is what is meant by saying, “The government of his kingdom depends on his regulation of the family.”
    What is meant by “The making the whole kingdom peaceful and happy depends on the government of his state,” is this: When the sovereign behaves to his aged, as the aged should be behaved to, the people become final; when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.
    What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him not bestow on the left; what he hates to receive on the left, let him not bestow on the right. This is what is called “The principle with which, as with a measuring square, to regulate one’s conduct.”
    In the Book of Poetry, it is said, “How much to be rejoiced in are these princes, the parents of the people!” When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people.
    In the Book of Poetry, it is said, “Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you. “Rulers of states may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the kingdom.
    In the Book of Poetry, it is said, “Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved.” This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.
    On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure.
    Virtue is the root; wealth is the result.
    If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.
    Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people.
    And hence, the ruler’s words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same.
    In the Announcement to Kang, it is said, “The decree indeed may not always rest on us”; that is, goodness obtains the decree, and the want of goodness loses it.
    In the Book of Chu, it is said, “The kingdom of Chu does not consider that to be valuable. It values, instead, its good men.”
    Duke Wen’s uncle, Fan, said, “Our fugitive does not account that to be precious. What he considers precious is the affection due to his parent.”
    In the Declaration of the Duke of Qin, it is said, “Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind; and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people; and may he not also be pronounced dangerous to the state?”
    It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, “It is only the truly virtuous man who can love or who can hate others.”
    To see men of worth and not be able to raise them to office; to raise them to office, but not to do so quickly: this is disrespectful. To see bad men and not be able to remove them; to remove them, but not to do so to a distance: this is weakness.
    To love those whom men hate, and to hate those whom men love;-this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so.
    Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.
    There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.
    The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life.
    Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign’s possession.
    The officer Meng Xian said, “He who keeps horses and a carriage does not look after fowls and pigs. The family which keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues.” This is in accordance with the saying: “In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.”
    When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, “In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness.”

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