Han Feizi·Jie Lao original text and translation

Virtue is internal. The winner is from outside. "Superior virtue is not virtuous" means that its spirit is not obscene to the outside world. If the spirit is not external, the body will be healthy. A sound body is called virtue. A virtuous person has good health. The most virtuous person is the collection of nothingness, the lack of desire to achieve, the lack of thought to be at peace, and the lack of use to be solid. If you desire it, you will have no renunciation of virtue; if you do not renounce virtue, it will be incomplete. If you use it and think about it, it will not be solid; if it is not solid, it will have no merit; if it has no merit, it will be born from virtue. If you are virtuous, you will not be virtuous; if you are not virtuous, you will be virtuous. Therefore, it is said: "Superior virtue is not virtuous, so there is virtue."

Virtue is internal. It has to be obtained from outside. "Laozi" says, "Superior virtue is not virtuous", which means that the spirit of a person with superior virtue is not free from itself. If your spirit is not exposed, you can preserve yourself. Being able to preserve oneself is called "virtue". "Virtue" means to obtain itself. All virtues are accumulated by doing nothing, achieved by not wanting, stabilized by not thinking, and consolidated by not using. If there is action and desire, virtue will have no destination; if virtue has no destination, it will be incomplete. If you use it and think about it, your virtue will not be strong; if it is not strong, it will have no effect; the lack of effect is due to you thinking you are virtuous. If you think you are virtuous, you will not be virtuous; if you do not think you are virtuous, you will preserve your virtue. Therefore, "Laozi" said: "The most virtuous people do not think they are virtuous, so they are virtuous."

So those who value inaction and no thoughts are empty, which means that their thoughts are uncontrolled. If you have no skills, you will think that doing nothing and thinking is empty. Therefore, those who regard inaction, no thought, as emptiness, and their meanings always do not forget emptiness, which is controlled by emptiness. The empty one means that the mind has no control. Now the system is empty, but it is not empty. The emptiness is inaction, and we do not regard inaction as permanent. If you do not regard inaction as permanent, then it will be empty; if it is empty, then virtue will be strong; if virtue is strong, it is the highest virtue. Therefore, it is said: "Supreme virtue is nothing but nothing." A benevolent person means that his heart loves others happily; his joy in others brings blessings, and his dislike of others brings disaster; the reason why he can't do anything is not to seek retribution. Therefore, it is said: "Shangren does it without thinking."

The reason why we admire inaction and thoughtlessness as emptiness is that people's minds are not restricted by anything. People who don't understand Taoism, Deliberately using inaction and thoughtlessness to express emptiness. People who deliberately use inaction and thoughtlessness to express emptiness often do not forget emptiness in their minds. This is because they are controlled by emptiness. Xu means that his mind is not controlled. Now being restrained by emptiness means that it is not emptiness anymore. People who are truly virtuous do not treat inaction as something that they should always pay attention to. If you don't treat inaction as something you should always pay attention to, it will be empty; if it is empty, virtue will be sufficient; if virtue is sufficient, it is also called superior virtue. Therefore, "Laozi" said: "Supreme virtue does nothing but does everything." Ren means to love others spontaneously in the heart, and means to like others to be happy but not to like others to be harmed; it is an uncontrollable inner emotional impulse, not for the sake of others. Seek repayment from others. Therefore, "Laozi" said: "If Shangyen expresses something, he does not express it with a purpose." Righteousness refers to the relationship between monarch and ministers, the difference between father and son, the interaction between close friends and close friends, and the distinction between internal and external relations. It is appropriate for ministers to serve the monarch, for subordinates to be attached to their superiors, for children to serve their fathers, to be humble and respectful to the noble, to make close friends and help each other, and to be close at home and distant from others. Righteousness means that handling all kinds of relationships is appropriate, and only do what is appropriate. Therefore, "Laozi" said: "The expression of superior righteousness is expressed with a purpose."

Righteousness refers to the affairs between the king and his ministers, the difference between father and son, the connection between acquaintances and friends, and the distance between close friends and close friends. There are differences between inside and outside. It is appropriate for ministers to serve the king, for children to be pregnant, for children to serve their father, for humble people to respect noble people, for knowledgeable friends to help each other, and for relatives to be on the inside and distant ones on the outside. Righteousness refers to what is appropriate and what is appropriate is done. Therefore, it is said: "The superior righteousness is due to its meaning."

Rites reflect inner feelings, are an organized expression of various righteousnesses, and are used to stipulate the relationship between monarch and ministers, and father and son. . It shows the difference between noble and humble, virtuous and unworthy. The inner attachment cannot be expressed, so it is expressed through actions such as hurrying and bowing; the other party does not understand the love in the heart, so it is expressed in beautiful and pleasant words. Etiquette is an external decoration used to express inner feelings. Therefore, etiquette is used to reflect inner feelings.

Etiquette is the reason for the appearance and affection, the article of righteousness among the people, the friendship between the monarch and his ministers, father and son, and the reason why the noble and the humble are distinguished from each other. The heart is pregnant but does not tell, so it is easy to worship and understand it; the sincere heart loves but does not know, so it is good to talk and believe it. Etiquette, the reason why the outer decoration is meant to inform the inner. Therefore, it is said: courtesy is based on appearance and emotion. Ordinary people are moved by external objects, but they don't know that it is a ritual for the body. Everyone behaves as a courtesy to show respect to others, so they should be encouraged and declined at times. When a gentleman performs rituals, he thinks of his body; he thinks of his body, so gods use them as the highest ritual; when he rituals to gods, everyone else fails, so they cannot respond; because they cannot respond, it is said: "The superior rituals are for him, but they cannot respond to them." 2. The sage's reverence and the courtesy of his brothers and sisters are not diminished. Therefore, it is said: "Stand still with your arms."

Mortal people act under the influence of external things, but do not understand that such actions are their own rituals. Ordinary people's salutes are used to respect others, so sometimes they are serious and sometimes they are careless. A gentleman's courtesy is for his own needs. For his own needs, he treats it wholeheartedly and makes it a superior courtesy. The superior courtesy is dedicated while ordinary people are half-hearted, so the two aspects cannot correspond. The two aspects cannot correspond, so "Laozi" said: "The rituals are performed but no one responds." Although ordinary people are half-hearted, the saints still remain respectful and obey the rituals in every move without slacking off. That’s why Laozi says that the saint “continues to salute with all his strength.”

Tao has accumulation and accumulation has merit; virtue is the merit of Tao. There is real merit and light in reality; benevolence is the light of virtue.

When light shines, there are things to do; justice means benevolence. Things must be done according to etiquette and etiquette must be followed by documents; etiquette is the document of righteousness. Therefore, it is said: "If you lose Tao, you will lose virtue; if you lose virtue, you will lose benevolence; if you lose benevolence, you will lose justice; if you lose justice, you will lose etiquette."

Tao accumulates, and accumulation has effects; virtue is The efficacy of Tao. Efficacy has a practical appearance, and when it has a practical appearance, it has brilliance; benevolence is the brilliance of virtue. Brilliance has its color, and color has something to express it; righteousness is something that expresses benevolence. Things have the rules of etiquette, and etiquette has the appearance of literary grace; etiquette is also the literary appearance of righteousness. Therefore, "Laozi" says: "When you lose Tao, you lose virtue; when you lose virtue, you lose benevolence; when you lose benevolence, you lose righteousness; when you lose righteousness, you lose propriety."

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