Section 82.1
The Way of Heaven is to bestow;
the Way of Earth is to transform;
the Way of humankind is to be righteous.
The sage observes the twigs and understands the root; this is the perfection of quintessence.
The sage takes one [thing] and responds with ten thousand; this is the orderliness of classification.
[There are] those who agitate the roots but do not know how to calm the branches.
[There are] those who take on affairs at the outset but are unable to predict their outcome.
Profit is the root of depravity.
Wantonness is the beginning of disorder.
If you accept the beginnings of disorder and stir the root of depravity, although you want to bring tranquillity to the people, you will not be able to do so. Therefore, the noble man
does not speak if it is not in accordance with the rites;
does not move if it is not in accordance with the rites.
Those who are fond of sex but do not follow the rites become unrestrained;
those who eat and drink but do not follow the rites become contentious.
Lack of restraint and contentiousness gives rise to disorder.
Now ritual is what embodies the emotions and prevents disorder. Human emotions cannot control desires, so we cause them to be regulated by the rites [so that]
the eyes gaze on correct colors,
the ears listen to correct sounds,
the mouth savors correct flavors,
and the person carries out the correct Way.
This is not meant to deprive one of emotions; rather, it is the means by which the emotions are calmed. Alterations [of feelings] are termed “emotions.” Although the various alterations of human emotions must await stimulation by various external things [to be expressed], they also are an aspect of nature. Therefore they are said to be internal. The alterations that cause altered [emotional states] are designated as external. Therefore, although they are due to the emotions, they nonetheless are not explained as being part of nature. Thus it is said: The activation of nature by externals is like the impermanence of the spirit. Accumulated habits and gradual weaknesses are the subtle influences of [external] things. They unwittingly become part of the self. One forgets that they are only habits, as they become like part of one’s nature. It is imperative that this be examined.
Only with pure knowledge and upright thoughts will your plans succeed.
Only with moderate desires and compliant actions will your relationships obtain.
Take remonstrance, struggle, dignity, and calm as your dwelling.
Take Propriety, Righteousness, the Way, and Virtue as your model.
1Therefore, perfect sincerity leaves things behind and is not altered by them. Personal liberality that is not contentious cannot be vulgarized or influenced by them. Various strong [pressures] cannot enter [the self]. [It is] like a discarded cicada skin [lying] amid turbidity and filth: how could it muster the means to affect you? To follow along with the myriad things but not lose the [essence of] the self—this is the mind of the sage. [82/85/11–20]
