Heguanzi (鶡冠子) — Chapters 1–8

The Heguanzi is a Daoist political and cosmological text attributed to a recluse of the state of Chu during the Warring States period (c. 475–221 BCE). The author, known only as "Master of the Pheasant Cap" (鶡冠子, Heguanzi), wore a cap of pheasant feathers — a symbol of his refusal to serve any ruler. He is said to have been a disciple of the Yellow Emperor–Laozi tradition (Huang-Lao), and his student Pang Xuan (庞暖) became a general of Zhao. The text survives in nineteen chapters.

The Heguanzi sits at the intersection of Daoism, Legalism, and cosmology. It describes the Way not as withdrawal from the world but as the hidden order that governs it — the night-traveller who acts without being seen. Its political philosophy is practical: how to select talent, how to govern through measures rather than force, how to align human institutions with the rhythms of Heaven and Earth. Its cosmology traces all things from the One through breath, intent, image, name, form, event, and agreement — a chain of becoming that anticipates later Chinese metaphysics.

This is a Good Works Translation from Classical Chinese, produced by the New Tianmu Anglican Church with AI assistance. The source text is from the Chinese Text Project (ctext.org), which reproduces the standard received edition of the Heguanzi. No prior complete English translation is freely available. Chapters 9–19 remain to be translated and will follow in a future session.

Chapter 1 — Broad Selection (博選)

The King's Axe is not a single generation's instrument — it endures through deep virtue and the elevation of excellence.

The Way rests on four examinations: the first is called Heaven, the second Earth, the third Humanity, the fourth Mandate.

In assessing people there are five grades of arrival: the first is a hundredfold of yourself, the second a tenfold, the third an equal, the fourth a servant, the fifth a bondsman.

What is called Heaven is the principle of things as they truly are. What is called Earth is the constant that never departs. What is called Humanity is the hatred of death and the delight in life. What is called Mandate is that nothing lies outside the ruler's charge.

The ruler is the one who aligns spirit and clarity. Spirit and clarity take people as their foundation. People take the worthy and the sage as their foundation. The worthy and the sage take broad selection as their foundation. Broad selection takes the five arrivals as its foundation.

Therefore: face north and serve them, and those a hundredfold of yourself arrive. Hasten first and rest after, ask first and fall silent after, and those tenfold of yourself arrive. When others hasten and you hasten too, those equal to yourself arrive. Lean on your armrest, grip your staff, point and command, and servants arrive. Sigh with pleasure and bark with displeasure, and bondsmen arrive.

Therefore the emperor dwells with his teachers. The king dwells with his friends. The doomed ruler dwells with his lackeys.

One whose virtue surpasses ten thousand is called a hero. One surpassing a thousand is called a champion. One surpassing a hundred is called an exemplar.

The sound of virtue is what we call reputation — no one has heard a tone emerge whose echo surpasses its source.

The noble possess wisdom. The wealthy possess goods. The poor possess their own bodies.

When trust-tallies do not match, undertakings do not succeed. Without dying there is no birth; without cutting there is no completion.

Reckon accomplishment and repay it. Weigh virtue and speak of it. The King's Axe is here — who could cause it to falter?

Chapter 2 — Rare Excellence (著希)

The Way has its examinations; virtue has its evidence.

The ruler who does not hear what is essential may reign as widely as Yao, yet will have no means of seeing clearly. When the Way and virtue are housed but carry no mandate, they cannot command. When righteousness does not meet the standard, it cannot be reformed. Leave things thus, and though they seem peaceful, they are not settled.

Let the upright and the supportive each have their stations, and their names and titles will not depart.

One who values people does not contradict their nature; one who values the age does not confuse its guests. When culture and ritual turn wild, people become as beasts. When speech turns brutal, they are called barbarians.

The noble one is easy to befriend but hard to take liberties with. He fears misfortune but is hard to turn aside. He values gain but does not act wrongly. He moves with the times but does not act carelessly.

Though the body is at ease, he does not dare settle — only then does ritual arise. Though the heart desires, he does not dare follow blindly — only then does righteousness arise. Righteousness governs by restraining desire; ritual distinguishes by countering raw emotion. Therefore the noble one does not follow feeling directly into action.

In a disordered age, crude cleverness is taken for creative thought, treachery for the Way, and profit for genuine feeling. If they do not share the same hatreds, they cannot be close; yet sharing the same hatreds, they come to hate each other. When an advisor speaks of benevolence, they call it slander. When he speaks from righteousness, they call it boasting. When he tells them plainly and directly, they do not believe.

Therefore the worthy person in a disordered age is cut off, with no way through — different in kind, with no way to make himself heard. How bitter!

When a worthy person hides in a disordered age, above there is a ruler who merely follows the current; below there is no straight speech. The ruler acts with arrogance; the people are full of forbidden words. Therefore people betray their sincerity, and able officers hide their true feelings. Though the heart does not agree, they dare not fail to praise. Though the enterprise is not good, they dare not fail to exert effort. Though their inclinations do not accord, they dare not fail to follow.

Therefore, observe the worthy person in a disordered age: take care — do not mistake their appearance for their true feelings.

Chapter 3 — Night Travel (夜行)

Heaven has its patterns. Earth has its principles. The moon has its punishments. The sun has its virtues. The four seasons have their checks. Measures and numbers have their nodes. Yin and yang have their breaths. The five phases have their work. The five modes of governance have their way. The five tones have their harmony. The five sounds have their reasons. The five flavours have their functions. Rewards and punishments have their agreements.

All these have their proofs. All have their reasons.

Follow it and you cannot see its tail. Go to meet it and you cannot see its head. It accomplishes its work and achieves its ends, yet none can see its form. Diagrams cannot contain it; names cannot lift it.

If forced to describe it, one would say:

Dim and diffuse — within it there is image.
Diffuse and dim — within it there is substance.
Profound and dark — within it there is essence.

Extend trust and investigate feeling to their limit — you return again to formlessness. What ghosts perceive cannot become human work.

Therefore the sage values night travel.

Chapter 4 — The Principle of Heaven (天則)

The sage-king possesses the way of hearing what is subtle and deciding what is doubtful. He screens out slander and weighs what is real. He counters excessive rhetoric and cuts off careless gossip. He removes the useless and blocks the door to factionalism. The jealous and envious cannot stand in the light. None but persons of noble skill and method may stand before him. Therefore wickedness cannot corrupt and calamity cannot strike.

Heaven and Earth endure without limit because they hold to their measures and do not overflow. The sun does not overshoot its hour; the moon lodges in its proper station. Taking up their names and serving their tasks, the stars keep watch and do not depart. Quarter, full, dark, and new — end and beginning follow one another in turn. Year after year, age after age, their function never slackens. This is the handle by which Heaven commands the Dipper. The central star takes its place; the four breaths govern. The Net extends before, the Pole stands behind; the Horn is to the left, the Axe to the right. The nine patterns follow their principles, by which officials and multitudes are examined. Small and great are all assessed. Before, there is no calamity of resentment and enmity; after, no fault of ruined reputation and broken conduct. Therefore its authority reaches both high and low; its grace extends to all four quarters without obstruction.

Heaven does not deviate because it does not depart from the One. Should Heaven depart from the One, it would revert to being a mere thing.

Without creating, without contriving — virtue is merged with Heaven and Earth. Tallies and seals match in trust, as the moon responds to the sun. This is how the sage is fitting for the age.

When cleverness suffices to corrupt what is right, and scheming suffices to dismiss calamity — this is the endangered state that cannot be secured, the doomed state that cannot be saved.

Therefore the Way of Heaven first values covering. The Way of Earth first values bearing. The Way of Humanity first values serving. The innkeeper first values feeding.

Attending to things. Receiving the breaths at their time. Giving life and death by law. Following measure and making decisions — this is the node of Heaven.

Array the land and guard it. Divide the people and organise them. Let the cold be clothed, the hungry fed, the wronged be heard, the weary rest. This is what the sage aims for.

Just as tailoring clothes requires choosing the craftsman, tailoring a state requires finding the right person — this is truly the public concern of the age.

Through sameness one may perceive Heaven; through difference one may perceive humanity. Through change one may perceive the times; through transformation one may perceive the Way. Facing profit reveals trustworthiness. Facing wealth reveals benevolence. Facing difficulty reveals courage. Facing the task reveals the person of skill and method.

Under the system of the Nine Sovereigns, the ruler did not hold empty kingship, nor did ministers hold empty rank. Names and titles of high and low, from ruler through officials to people — those without their proper order had no state. Recording favour and recording merit, the seals by which authority was conferred — intertwined with Heaven and humanity in threefold connection. When the instruments of scrutiny are not complete, those below go unrestrained and those above may be deceived. This is how one departs from human feeling and loses Heaven's rhythm.

Too lenient and they grow lazy. Too strict and they are ground down. When gaps appear, they manoeuvre against each other with cunning — this is human nature.

Raise it to the eight extremes: trust it, and also do not trust it. This is the principle of Heaven.

In the gap between error and truth, words cannot be reconciled. When the level does not match the measure, the full moon at dawn is diminished in the sky. Pearls, clams, and snails are emptied from the deep pools. Above and below are equally disconnected.

Before commanding, to know what they will do. Before sending, to know where they will go. Those above adding no duties while the people give their utmost of their own accord — this is the culmination of transformation.

When you send but they do not go, forbid but they do not stop — when above and below are at cross purposes, their ways do not correspond. Those above governing while those below nurture — this keeps the multitude's wickedness at a distance. When yin and yang do not connect, their principles cannot reach each other. When reckonings do not correspond, the people do not respond to those above. When tallies are lost, how can they ever be matched?

To act without harm. To accomplish without failure. One person singing and ten thousand harmonising, as the body follows the heart — this is the culmination of governance.

The reason the whole loom moves is that its pivot is one.

No one has cured a disease without getting the diagnosis right. When civil and martial methods are both employed yet results are not achieved — this means the laws have loosened and there is no way to enforce them. To abandon this and press upon that — how can it ever succeed?

To speak in darkness is easy; to speak as one speaks is hard. Therefore a father cannot get it from his son, and a ruler cannot get it from his minister. I have seen that by which Heaven is trusted by all things. I have not seen that by which humans are trusted by all things. To let go of things and follow the natural course — that is Heaven. Let go of things and follow the natural course, and nothing can govern you but Heaven.

Things can be bent; people can be moved. To pattern oneself on things without presuming to own them — this is the Way of Heaven. To rely on obedient ministers who profess loyalty is not enough. Therefore law is the measure of proportion, the completeness of officials, the instrument of the ruler.

Elevating the good does not rely on obscurity. Correcting faults does not rely on darkness. To decide these matters — this is what the law values. If the whetstone is not used, though gifts be given, some things will not be effective.

When above and below have gaps between them, screens and concealments arise together. Therefore: when power resides in private houses and cannot be recovered, when powerful men seize authority and cannot be stopped, when rewards are given to those without merit and cannot be revoked, when laws are abandoned and cannot be upheld, when punishments fall on the wrong people and cannot be halted — this is because the ruler has lost connection with his people.

To make the hundred families release their private interests and take those above as their heart — this is the aim of teaching.

When the eight extremes are raised but cannot be assessed in time, they may be blocked and sealed.

In ancient times, those who possessed the Way did not take their governance from ears and eyes alone. The ears govern hearing; the eyes govern sight. One leaf covers the eye and Mount Tai disappears. Two beans block the ears and thunder cannot be heard. When the Way opens, there is no obstruction — this has never been heard of otherwise.

To see something dropped and not pick it up — that is not human nature. To trust one's nature and cultivate one's life, not under heavenly punishment, yet opposing the human order — this is to be unequal to the burden. To do and to succeed, to seek and to obtain — this is the aim of affairs. To do it through the people — this is the essence of the Way. Only the people know the limit; it cannot be assumed for them. This is how the sage-king confers his undertaking and thereby guards his system.

When teaching is harsh, the people's conduct grows thin. Lose the root and they contend over the branches. People have their share in their position. Position has its share in the land. Land has its share in Heaven. Heaven has its share in the seasons. The seasons have their share in number. Number has its share in measure. Measure has its share in the One. Heaven dwells high yet its ears are low — this is what is meant.

Therefore the sage-king patterns himself on Heaven's timing and humanity's capacity, his land's nature — without a shepherd he can govern through the effortless, and his achievements are many. To honour the ruler and humble the minister is not calculated by kinship. To employ the worthy and use the capable is not by favouring associates. That water and fire do not merge — this is the system of Heaven. What clarity cannot illuminate, the Way cannot attain. What the compass cannot encompass, strength cannot lift.

When private wisdom emerges and tries to turn jade into a ring — that is governance corrupted into disorder. When farming does not follow the shape of the land, grain cannot be grown. When transformation does not follow the people, customs cannot be established.

Excessive severity is error. Anger and delight must be appropriate. When these four are reckoned, this is not the art of the master. When forms are stingy yet disorder increases, it is because the situation and the governance do not correspond. When virtue lives and dies with the person, it cannot be taken as law.

In ancient times, those who cared for the age never departed from the conjunction of Heaven and humanity and still governed the state well. The great fame of the former kings was always established by scholars. When error originates above and punishment falls below — this is how a turbid age makes its customs.

One person! One person! The mandate reaches its limit here.

Chapter 5 — The Circulating Flow (環流)

There is the One, and from it there is breath. From breath there is intent. From intent there is image. From image there is name. From name there is form. From form there are events. From events there are agreements. When agreements are made, time arises. When time is established, things are born.

Therefore breaths joining together become the seasons. Agreements joining together become periods. Periods joining together become achievements. Achievements joining together become gain and loss. Gain and loss joining together become fortune and misfortune. All things joining together become victory and defeat.

Nothing does not originate in breath, connect through the Way, bind through events, align with time, distinguish by name, and complete itself through law.

When law is here, it is called near. When it goes forth and transforms elsewhere, it is called far. Near and arriving — therefore called spirit. Far yet returning — therefore called clarity. Clarity is here; its light illuminates there. Its affair takes shape here; its achievement is completed there. What transforms from here to there is law. What gives birth to law is myself. What completes law is the other. What gives birth to law abides daily without growing weary. When birth and completion both reside in the self, this is called the sage.

Only the sage fathoms the true nature of the Way and follows its law, governing through clarity. When the Dipper's handle points east, all under heaven is spring. When it points south, all under heaven is summer. When it points west, all under heaven is autumn. When it points north, all under heaven is winter. The Dipper's handle turns above; affairs are established below. The Dipper's handle points to one quarter; all four quarters are accomplished together. This is how the Way employs law.

Therefore the sun and moon are not sufficient to speak of clarity. The four seasons are not sufficient to speak of achievement. The One establishes law, and through it all work is completed — therefore nothing does not follow the Way.

When the law of the One is established, the ten thousand things all come to belong to it. When law is valued like speech, speech becomes the ancestor of the ten thousand things. What accords with law is close to it and therefore strong. What departs from law is distant from it and therefore perishes. When law does not match speech, its ancestry is thrown into chaos.

Therefore what gives birth to law is the mandate. What is born from law is also the mandate. The mandate is what is of itself so. What the mandate establishes, the worthy do not necessarily obtain, and the unworthy do not necessarily lose. The mandate is the pattern of the self.

There is a mandate of one day, a mandate of one year, a mandate of one season, and a mandate of an entire life. The mandate of an entire life is what no single moment completes. Therefore the mandate is everywhere, extends to everything, reaches everything.

Sometimes one obtains it late — that too is the mandate. Having both time and mandate, draw forth their sounds and match their names: those who obtain their time — their vitality and spirit are whole, and the mandate is called harmonious. Draw forth their sounds and match their names: those who lose their time — their vitality and spirit both perish, and the mandate is called contrary.

Time and mandate — only the sage can decide them.

The Way of the former kings was complete, yet there were rulers who came to ruin — their loss was the measure of their failure.

Therefore what is called the Way is what has no end. What is called virtue is what can win the people. The law of the Way and virtue is the work of the ten thousand things.

Formless yet having distinctions — this is called the Great Maturity. Therefore the ways of east, west, south, and north are separated, yet their division into parts is equal.

Yin and yang differ in breath, yet their harmony is the same. Sour, salty, sweet, and bitter are opposite in flavour, yet their excellence is equal. The five colours differ in hue, yet their beauty is the same. The five sounds differ in pitch, yet their power to delight is one.

Therefore nothing is not of its kind. Nothing that moves or rests is without breath. Therefore whoever has a person's capacity and obtains one person's breath has fortune. Whoever has a household's capacity and obtains one household's breath has fortune. Whoever has a state's capacity and obtains one state's breath has fortune. For those whose capacity tends toward misfortune, the reverse holds.

Therefore what is the same is called the One. What is different is called the Way. What overcomes the other is called the tendency. Fortune and misfortune are called success and failure.

The worthy act ten thousand times and fail once. The unworthy act ten thousand times and succeed once. Both hope for good; yet the reasons for what they do cannot be one. To know that the One cannot be made uniform — therefore one values the Way.

The empty is called the One. What is complete in all things is called the Way. What is established is called breath. What connects is called kind.

Breath that harms people is called the unfit. Flavour that harms people is called poison. When the altar-mound is not heaped, mist does not form. Breaths by nature benefit and harm each other. Kinds by nature complete and defeat each other.

Accumulated travel gives rise to aspiration; the craftsman takes it as master. Accumulated poison becomes medicine; the craftsman takes it as cure. Beauty and ugliness adorn each other — the mandate is called the returning cycle. Things reaching their extreme revert — the mandate is called the circulating flow.

Chapter 6 — The Origin of the Way (道端)

Heaven is that by which all things are established. Earth is that by which all things find rest. Therefore Heaven fixes them, Earth settles them, time releases them, things receive them, and the sage takes their image.

Warmth and cold do not shift by the transformation of a single force. The affairs of the world are not known by a single person. The sea is vast and wide — it does not depend on the flow of one river alone.

Therefore the enlightened ruler who governs the age is urgent in seeking people, not governing alone. With Heaven and Earth he establishes the four supports to assist the state's governance. Lines and measures are spread among each other; bits and bridles restrain each other. When counterparts and complements are all in place, positions are firmly established. The constant breaths have their regular principles, and they move with Heaven and Earth. To go against Heaven's timing is inauspicious. When there are cursed affairs and the worthy are not employed, failure is certain. Investigate the Way going out; exhaust its transformations coming in. Station the army to guard the exterior — the disaster returns within. What you defend against is far away — the thief is in what you love.

Therefore the former kings placed their officers thus: elevating the worthy and employing the able, without pandering to the age. The benevolent were placed at the left. The loyal were placed before. The righteous were placed at the right. The sage was placed behind. The left follows benevolence, and spring brings growth and increase. The front follows loyalty, and summer achieves its work. The right follows righteousness, and autumn brings ripeness and harvest. The rear follows the sage, and winter closes and stores.

The former kings employed this — high yet never falling, secure yet never perishing. This is the root of the ten thousand things, the gateway of Heaven and Earth, the bounty of the Way and virtue.

These four great officers are what the ruler draws from outside himself. The ruler is Heaven. Heaven does not open its gate to let those below harm each other. When promoting the worthy earns the highest reward, those below do not conceal talent from each other. Without waiting for affairs, the merit of the worthy officer in not concealing is evident — therefore those entrusted with affairs give all their loyalty. Villages and districts admire righteousness; through transformation they sit straight of their own accord. This is what the Way achieves and virtue brings to completion.

The origin is one person — therefore it is called Heaven. None can escape the mandate — it cannot be given a name, therefore it is called spirit. At the utmost reach of spirit, those who see it do not err. Turbulent and contrary yet not confused, the ruler devotes himself to ordering his state. The pattern of the state is complete within his person. Through his person he models the age. Through correctness he establishes the state. He serves righteousness and practises benevolence, unifying his royal work through the One.

Benevolence is the ruler's grasp. Righteousness is the ruler's conduct. Loyalty is the ruler's governance. Trustworthiness is the ruler's teaching. The sage is the ruler's teacher.

The ruler's way is to know people. The minister's art is to know affairs.

Therefore: when distributing goods and dividing wealth, employ the benevolent. When braving danger and facing difficulty, employ the courageous. When receiving words and forming agreements, employ the eloquent. When planning affairs and settling strategies, employ the wise. When ordering the people and establishing peace, employ the modest. When receiving audiences and conducting ceremonies, employ those who know ritual. When rallying the people and gathering multitudes, employ the worthy. When crossing borders to reach distant states, employ the trustworthy. When governing Heaven and Earth and commanding the lords, employ the sage.

The achievement of the benevolent is goodness without contention — those below bear no resentment toward those above.

The achievement of the eloquent is releasing enmity and resolving difficulty.

The achievement of the wise is that affairs arrive and are governed, that difficulty arrives and is met.

The achievement of the loyal minister is straight speech and upright conduct, correcting and resisting the ruler's errors.

The achievement of the righteous minister is preserving what is perishing, continuing what is cut off, rescuing the weak, and punishing the violent.

The achievement of the trustworthy minister is not altering what has been spoken.

The achievement of the modest is abolishing the private and establishing the public.

The achievement of the ritual-keeper is honouring the ruler and humbling the minister.

The achievement of the worthy officer is that rival states fear him and the four borders are not invaded.

The achievement of the sage is settling the system in the unseen, seeking and obtaining, speaking and being heard, acting and being followed. The near draw close and the distant attach. Clarity reaches in all four directions. Within, he holds the measure — only then can he gauge others.

The wealthy — observe what they give: enough to know their benevolence. The noble — observe whom they elevate: enough to know their loyalty. At the great sacrifices, where the elder does not yield to the young nor the honoured to the lowly: enough to know their ritual and their reach.

Observe what they refuse to do: enough to know their righteousness. When given office and entrusted with governance, observe their departures and arrivals: enough to know their wisdom. Press them and they do not fear: enough to know their courage. Of the sharp-tongued and clever-worded: enough to know their eloquence. Send them and they do not conceal: enough to know their trustworthiness. The poor — observe what they refuse to take: enough to know their integrity. The lowly — observe what they refuse to do: enough to know their worth. Fathom the deep and observe Heaven: enough to know the sage.

Rank does not lose its order. Principle does not contradict itself. The near is sealed, the far is closed, the primary is prepared, the transformations are complete. To understand affairs, to know their divisions, to follow measures alone — this is what the ruler does.

A ruler without the Way employs the petty and the trivial. He moves and all is muddied. A ruler who possesses the Way employs the outstanding and the heroic. He moves and all is clear.

These two are first established and always present. The white and dark rise together. Breaths flourish and govern each other. Above, the tallies match. Below, the reality is verified.

When the ruler of the age meets people of virtue, the noble person comes to his gate. Without words there is trust. The ten thousand people attach and draw near.

When he meets people who are violent and arrogant, the ten thousand people scatter and drift. Above and below suspect each other. Round and round like a ring, day and night wearing each other down. Advisors are rejected. Those who speak risk their lives. With no way to hear of errors, the great ministers dissemble and are not loyal.

Therefore it is said: one who serves his ruler lovingly, as a parent serves a child — the people come without being summoned. Therefore it is said: there is light, culminating in a fine name. To demand without giving, to seek closeness without bestowing — therefore it is said: there is calamity, culminating in ill fortune.

When the great minister serves his ruler, he tempers and harmonises him. He guides the officer toward pure sincerity. He leads and transforms him. The world loves him. His way is followed daily — therefore he ends in glory.

When the petty person serves his ruler, he strives to blind his clarity and block his hearing. He rides his authority and burns people with it. The world hates him. His tower of evil grows daily — therefore he ends in ruin, and disaster reaches his clan.

This is the shift between ruler and minister, the division between order and chaos, the hinge of flourishing and decay, the gate through which the state passes. Compliance and opposition, gain and harm — all are born from this.

Of all that can be done without learning, only breathing and eating suffice. Therefore the former kings transmitted the Way so that successors might learn from one another. The wise ruler follows the established law, and his posterity endures. The idle ruler does not follow — his generation perishes.

Chapter 7 — Recent Succession (近迭)

Pang Xuan questions the Master of the Pheasant Cap on the sage's priorities — and discovers that the Way begins not with Heaven but with people, and that the first art of people is the art of readiness.

Pang Xuan asked the Master of the Pheasant Cap: "What does the sage's Way prioritise?"

The Master said: "People first."

"What does the Way of People prioritise?"

"Readiness — the art of arms."

"Why set aside Heaven and put people first?"

The Master said: "Heaven is high and hard to know. Its blessings cannot be requested. Its calamities cannot be avoided. To model oneself on Heaven invites error. Earth is vast, deep, and generous — much benefit but little authority. To model oneself on Earth invites humiliation. The seasons shift and alternate, never constant. To model oneself on the seasons invites inconsistency. These three cannot be used to establish transformation and root custom. Therefore the sage does not model himself on them."

Pang Xuan asked: "What of yin and yang?"

The Master said: "Their spirit is luminous and mighty, merged with Heaven. Their germination and movement are shared with Earth. Their cold and heat arrive with the seasons. When the sage who holds these three is present, there is order. When he is absent, there is chaos. Therefore people come first. When people are wealthy they grow arrogant. When noble they grow overconfident. The art of arms may go unused for a hundred years, yet cannot be forgotten for a single day. Therefore the Way of People puts readiness first."

"What does readiness mean?"

The Master said: "Readiness is ritual, righteousness, loyalty, and trust."

"I would hear the meaning of military righteousness."

"When the Way is lost, the lowly dare to defy the honoured. When righteousness is lost, the small dare to encroach upon the great."

"How is it employed?"

"When crookedness acts, restrain it. When it returns to the straight, release it. Therefore: do not kill those who surrender — this is the height of the ruler's Way. Nothing is more precious than agreements kept. To gain territory but lose trust — the sage-king does not hold it. Betraying one's word and breaking one's bond — each will have its consequence."

Pang Xuan said: "I have heard it said: when land is vast the state is substantial; when people are many the army is strong; when the army is strong one gets one's way first under heaven. Now, comparing what I see with what I have not seen, I suspect this is not so. Today the great states' armies are thwarted and their arguments exhausted, their prohibitions do not stop and their commands are not followed. Why?"

The Master said: "To know what will come, examine what has passed. To know the ancient, examine the present. Choose people and then employ them — that is the way of kings. Employ people and then try to choose among them — that is the way of ruin. When perversion arises, and the unworthy encroach upon the worthy, it is called trampling. When the hundred families dare not speak, it is called oppression.

"What you ask about — be careful what you say. When land is vast, the state wealthy, people many, and the army strong, and yet one cannot get one's way first under heaven — it is because the ruler is unworthy and acts with arrogance. Unworthy, he cannot govern without contrivance, and nothing can be achieved through him. Arrogant, he takes the enemy lightly. Taking the enemy lightly, he plots with favourites about matters they do not understand, deploying force where it does not belong, seeking victory over the wrong opponents. He does not reckon the long calamity but delights in the moment's pleasure.

"Therefore the state's ruler bears the infamy of misheard counsel throughout the world, and his strategists bear the shame of reckless leadership before enemy states. When the enemy states press their charges, retreat follows. When retreat follows, the advisors are ashamed of their weakness. The rightness of ten thousand commoners cannot bend the crookedness of one man of rank. The state bears compounded wounds. When they erupt, there is war — and war means sending the common people to die for the errors of crooked ministers.

"Error originates above. Punishment falls below. When enmity is already bound abroad, and the lords harbour their grievances — then the state is endangered, the altars of grain and soil are overthrown, the ruler of the age trembles with a chilled heart, standing alone without support.

"Then the difficulty between the two states is never resolved, and the ruler, enthroned beyond recall, does not repent past errors or change his strategy. The discredited advisors are not enough — blame accumulates, clans are destroyed, lineages crippled.

"To apologise publicly to the world and yield to the enemy state — if not, then the way of war does not end, and the state's wounds do not heal.

"How great is the harm of not knowing! How sorrowful is the extremity of its calamity! This is the fault of relying on rank, departing from the Way, and losing one's people of one's own making. Therefore, before the army has even left the gate, the outcome of war can be determined."

Pang Xuan asked: "What of the wisdom that corrupts what is right?"

The Master said: "Law and measure cannot take private whim as their model. The sage follows numbers and obeys law, and still there are gaps. Therefore one who does not test his law a hundredfold cannot be master of the world. Now to rely on oneself without numbers, to equip oneself without law, to follow no standard of the supreme sage but decide by one's own light — even if human affairs are prepared, how will he test himself a hundredfold?

"When the ruler's knowledge is not clear and he takes rank for the Way and whim for law, dragging the age and deceiving the world, he leads those below astray and blinds those above. Affairs go doubly wrong. He nurtures what is false and lengthens what is lost. He takes stillness for disturbance and safety for danger. The hundred families' households are impoverished. The people's resentment — what calamity could be greater?

"Such a one — on the day he flees north, only then does he know the mandate is lost."

Pang Xuan asked: "How does one test law a hundredfold through human affairs?"

The Master said: "Cangjie made law and wrote it starting from the Heavenly Stems. He became the historian, the official of Li. Cangjie did not speak of his own Way — yet without Cangjie, written culture would never have arisen. Even so, what the law records on diagrams, in its power to penetrate the mind, convey intent, and express what the Way truly means — this barely reaches one-tenth of the living whole.

"Therefore one who knows a hundred laws is a hero among heroes. But to perceive the formless, the about-to-be, the not-yet-existing — that is the knowledge of ten thousand people. Without the wisdom of ten thousand people, one's wisdom cannot stand above the world's learning."

Pang Xuan said: "Having received your stern teaching and taken up your learning, I thought I had leisure. Yet withdrawing to ponder your words, I am more afraid than before."

Chapter 8 — Measuring Ten Thousand Things (度萬)

Pang Xuan asks how to fathom the spirit and design achievement. The Master answers with a cosmology of breath and form, the five modes of governance, and the principle that all order begins in the body.

Pang Xuan asked the Master: "The sage plans with the spirit; the Way is achieved through people. I wish to hear the essentials: how does one fathom the spirit and design achievement?"

The Master said: "Heaven is spirit. Earth is form. Earth is moist and fire is born from it. Heaven is dry and water is born from it. When law is savage and punishment is crooked, the spirit grows damp. When the spirit is damp, Heaven does not produce water. When tones are confused and sounds are inverted, form grows dry. When form is dry, Earth does not produce fire. When water and fire are not produced, yin and yang have no means to form breath. Measures and quantities have no means to form a system. The five powers of conquest have no means to form a tendency. The ten thousand things have no means to form their kinds. All enterprises are cut off. All life is in distress. Mingled and muddled — who knows the reason?

"The patterns of Heaven and humanity share one text. The principles of Earth and humanity share one order. The worthy and the unworthy differ in ability — therefore the supreme sage cannot be thrown into disorder, and the lowest fool cannot be instructed.

"Yin and yang are the alignment of breath. Heaven and Earth are the alignment of form and spirit. The sage is the alignment of virtue. Laws and commands are the alignment of the four seasons.

"Therefore: when one principle is lost here, ten thousand may be thrown into chaos there. What is lost is very small; what is ruined is very great.

"What is called Heaven is not the blue-grey vapour above. What is called Earth is not the clumps of soil below. What is called Heaven speaks of what makes things so and cannot be surpassed. What is called Earth speaks of what equalises things and cannot be thrown into confusion.

"Tone is the planning. Sound is the affair. Tone is Heaven's three luminaries. Sound is Earth's five officials.

"When form and spirit are in harmony, the principles of life are cultivated. But when life multiplies and turns against its root, virtue grows singular and wisdom grows lawless. Above, the patterns of Heaven are thrown into disorder. Below, the principles of Earth are destroyed. In the middle, the harmony of humanity is severed.

"Governance begins and ends with the gradual. Therefore you hear but do not perceive. You see but do not discern. Broad daylight, yet darkness.

"When there is righteousness but posthumous titles are lost, and when titles are lost there is confusion — to demand from people what they do not have, to require of people what they cannot reach. To judge officials after the fact but never fully love them. To distinguish their ranks after they are accomplished but never examine their substance. Empty names tower above each other. What is pure and white is called black. Movement and stillness twist and turn. The spirit is severed, then reversed. The constant breaths lose their kinds. Form departs from proper names. The five breaths lose their beginnings. The four seasons are not accomplished.

"Error originates above. Punishment falls below. When the age is about to reach its end, they rush headlong seeking disaster, open the door and flee from blessing. The worthy and the good are made a laughingstock. Fools govern the state. Heaven's reproach appears first. Calamities and harms come together. Who among the people can divine what lives? Who knows where it ends?

"To see the sun and moon is not clarity. To hear thunder is not keenness. To deliberate only when events arrive is not the power to prevent change from arising.

"Therefore the one who is good at gauging change observes the root. When the root is sufficient, everything reaches completion. When it is not sufficient, virtue must thin and armies must weary. How could anyone make a great virtue and broad righteousness from narrow materials?

"When his culture is cunning and his arms are decisive yet treachery does not stop — it arises because the root is not sufficient.

"Therefore the ruler has two modes of governance, and the minister has two modes of control. When the minister does not employ them, the ruler cannot compel him. When the minister is resolved to die, the ruler cannot stop him. Therefore the sage-king perceives alone.

"The ruler assigns office and confers it. The elder is placed within. The harmoniser is placed without. When the elder serves as official within, he rectifies righteousness. When without, he holds the defence firm. When law is employed, it levels. When law reaches people, its root does no harm. Through it Heaven and Earth are set straight. Commands issue from one source.

"What scatters without direction and transforms the ten thousand things is the command. What guards the One Way and governs the ten thousand things is the law. Law is what guards the interior. The command is what issues forth to govern. When law does not defeat what is right, and the command does not injure what is reasonable — therefore the noble person obtains it and is honoured, the petty person obtains it and is made careful, and the convict obtains it and is kept whole.

"Spirit is complete in the heart. The Way is complete in the body. People take it as their standard. Officers take it as their rule.

"Arrange the seasons and order the breaths, and confer the proper names upon them. Therefore when law is correctly applied, yin and yang are in harmony.

"The phoenix is a bird of Quail Fire — the essence of yang. The qilin is a beast of Dark Emptiness — the essence of yin. The ten thousand people are the essence of virtue. When virtue can bring them forth, all these essences arrive."

Pang Xuan asked: "How does one bring them forth?"

The Master said: "The yin and yang of Heaven and Earth — take your examination from the body. Therefore spread the five alignments to govern the five clarities. Ten transformations and nine ways — the examination begins with the body. The five tones and six pitches — the examination proceeds from the body. Five fives are twenty-five, by which to order the world. Six sixes are thirty-six, by which to form the pattern of the year.

"Breath is born from the spirit. The Way is achieved through the spirit. Only the sage can correct its tone and harmonise its sound. Therefore his virtue ascends to the Great Clarity and descends to the Great Peace, and reaches the ten thousand spirits in between. Sweet dew falls. White cinnabar appears. Sweet springs emerge. Vermilion grass grows. All auspicious signs are present. Therefore the ten thousand mouths proclaim: the sovereign's system is spirit-transformation. The blessing-star is luminous.

"When the civil way prevails, he puts the world's arms to rest. When the martial way prevails, the world's arms cannot stand against him.

"What is far becomes near. What is hidden becomes manifest. What is great emerges from the small. What is many emerges from the few. Nothing does not begin from the subtle.

"Therefore what is gained through completion cannot be exhausted in form. What is lost through defeat cannot be exhausted in name. From here onward, you could not exhaust your questions, nor could I exhaust my words. The essence of all questions is this: to know the near in order to see the far, to use the One to gauge ten thousand things.

"A ruler without desire cannot be raised up. The worthy person who is not employed cannot make the state prosper. This is the essence."

Pang Xuan said: "May I ask about the five alignments?"

The Master said: "There is spirit-transformation. There is official governance. There is educational governance. There is adaptive governance. There is task governance."

"I wish to hear their forms."

"Spirit-transformation acts upon what does not yet exist. Official governance follows the Way from the root. Educational governance cultivates the self. Adaptive governance does not alter customs. Task governance corrects at the branches."

"I wish to hear of their affairs."

"Spirit-transformation settles Heaven and Earth, anticipates the four seasons, draws forth yin and yang, moves warmth and cold. It aligns the streams of life so that the ten thousand things suffer no harm and all kinds reach completion. Its name and office: Breath-Sovereign.

"Official governance — it takes yin and yang as teacher, responds to what is about to be. Earth is at peace, Heaven is clear, and all beauties return to it. Its name and office: Spirit-Clarity.

"Educational governance — it sets the four seasons in order, accomplishes work in accordance with the Way. Its name and office: Worthy Sage.

"Adaptive governance — it summons the worthy sage and follows the arts of the heart. Reverent affairs give rise to harmony. Its name and office: Latter King.

"Task governance — it summons the benevolent sage and follows the arts of knowledge. Diligent, it herds the spirit. It divides offices and establishes patterns. Teaching may be bitter but its reach is far — law and system are born from it. Law causes people to leave the private and enter the public, to share one knowledge and one resolve by a common path — not to pursue private interests and force people into conformity. Therefore the highest governance does not rely on compulsion. Its name and office: Duke."

Colophon

The Master of the Pheasant Cap (鶡冠子, Heguanzi) — Chapters 1–8. Good Works Translation. New Tianmu Anglican Church.

Translated directly from Classical Chinese using the source text hosted at the Chinese Text Project (ctext.org), which reproduces the standard received edition of the Heguanzi from the Zhengtong Daozang (正統道藏, 1445 CE) and other Song–Ming recensions. No prior complete English translation of the Heguanzi is freely available. No English reference translation was consulted during this work.

The Heguanzi is traditionally attributed to a Warring States recluse of the state of Chu (c. 4th–3rd century BCE), though the received text likely contains Han-dynasty (206 BCE–220 CE) editorial layers. The text blends Daoist cosmology with practical political philosophy in the Huang-Lao (Yellow Emperor–Laozi) tradition. Chapters 9–19 remain to be translated and will follow in a future session.

Translated by the New Tianmu Anglican Church, 2026. Tulku: Seneb (Liberation Translator).

🌲

Source Text: 鶡冠子 (Heguanzi) — Chapters 1–8

Chinese source text from the Chinese Text Project (ctext.org), reproducing the standard received edition. Presented here for reference, study, and verification alongside the English translation above.

博選

王鈇非一世之器者，厚德隆俊也。道凡四稽：一曰天，二曰地，三曰人，四曰命。权人有五至：一曰伯己，二曰什己，三曰若己，四曰厮役，五曰徒隶。所谓天者，物理情者也，所谓地者，常弗去者也，所谓人者，恶死乐生者也，所谓命者，靡不在君者也。君也者，端神明者也，神明者，以人为本者也，人者，以贤圣为本者也，贤圣者，以博选为本者也，博选者，以五至为本者也。故北面而事之，则伯己者至，先趋而后息，先问而后默，则什己者至，人趋己趋，则若己者至，凭几据杖，指麾而使，则匀役者至，乐嗟苦咄，则徒隶之人至矣。故帝者与师处，王者与友处，亡主与徒处。故德万人者谓之隽，德千人者谓之豪，德百人者谓之英。德音者，所谓声也，未闻音出而响过其声者也。贵者有知，富者有财，贫者有身。信符不合，事举不成。不死不生，不断不成。计功而偿，权德而言，王鈇在此，孰能使营。

著希

道有稽，德有据。人主不闻要，故专与运尧，而无以见也。道与德馆，而无以命也，义不当格，而无以更也。若是置之，虽安非定也。端倚有位，名号弗去。故希人者无悖其情，希世者无缪其宾。文礼之野，与禽兽同则，言语之暴，与蛮夷同谓。夫君子者，易亲而难狎，畏祸而难却，嗜利而不为非，时动而不苟作。体虽安之，而弗敢处，然后礼生；心虽欲之，而弗敢信，然后义生。夫义节欲而治，礼反情而辨者也，故君子弗径情而行也。夫乱世者，以粗智为造意，以中险为道，以利为情，若不相与同恶，则不能相亲，相与同恶，则有相憎。说者言仁，则以为诬，发于义，则以为夸，平心而直告之，则有弗信。故贤者之于乱世也，绝豫而无由通，异类而无以告，苦乎哉。贤人之潜乱世也，上有随君，下无直辞，君有骄行，民多讳言。故人乖其诚，能士隐其实情，心虽不说，弗敢不誉。事业虽弗善，不敢不力，趋舍虽不合，不敢弗从。故观贤人之于乱世也，其慎勿以为定情也。

夜行

天文也，地理也，月刑也，日德也，四时检也，度数节也，阴阳气也。五行业也，五政道也，五音调也，五声故也，五味事也，赏罚约也。此皆有验，有所以然者，随而不见其后，迎而不见其首。成功遂事，莫知其状。图弗能载，名弗能举。强为之说曰：芴乎芒乎，中有象乎，芒乎芴乎，中有物乎，窅乎冥乎，中有精乎。致信究情，复反无貌，鬼见，不能为人业。故圣人贵夜行。

天則

圣王者，有听微决疑之道，能屏谗，权实，逆淫辞，绝流语，去无用，杜绝朋党之门，嫉妒之人，不得著明，非君子术数之士莫得当前。故邪弗能奸，祸不能中。彼天地之以无极者，以守度量，而不可滥，日不逾辰，月宿其列，当名服事，星守弗去，弦望晦朔，终始相巡，逾年累岁，用不缦缦，此天之所柄以临斗者也。中参成位，四气为政，前张后极，左角右钺，九文循理，以省官众，小大毕举。先无怨雠之患，后无毁名败行之咎。故其威上际下交，其泽四被而不鬲。天之不违，以不离一，天若离一，反还为物。不创不作，与天地合德，节玺相信，如月应日。此圣人之所以宜世也。知足以滑正，略足以恬祸，此危国之不可安，亡国之不可存也。故天道先贵覆者，地道先贵载者，人道先贵事者，酒保先贵食者。待物也，领气时也，生杀法也。循度以断，天之节也。列地而守之，分民而部之。寒者得衣，饥者得食，冤者得理，劳者得息，圣人之所期也。夫裁衣而知择其工，裁国而知索其人，此固世之所公哉。同而后可以见天，异而后可以见人，变而后可以见时，化而后可以见道。临利而后可以见信，临财而后可以见仁，临难而后可以见勇，临事而后可以见术数之士。九皇之制，主不虚王，臣不虚贵阶级。尊卑名号，自君吏民，次者无国，历宠历录，副所以付授，与天人参相结连，钩考之具不备故也。下之所逜，上之可蔽，斯其离人情而失天节者也。缓则怠，急则困，见闲则以奇相御，人之情也。举以八极，信焉而弗信，天之则也。差缪之闲，言不可合，平不中律，月望而晨月毁于天，珠蛤蠃蚌虚于深渚，上下同离也。未令而知其为，未使而知其往，上不加务而民自尽，此化之期也。使而不往，禁而不止，上下乖谬者，其道不相得也。上统下抚者，远众之慝也，阴阳不接者，其理无从相及也，算不相当者，人不应上也。符节亡此，曷曾可合也，为而无害，成而不败，一人唱而万人和，如体之从心，此政之期也。盖毋锦杠悉动者，其要在一也。

未见不得其𧭉而能除其疾也。文武交用而不得事实者，法令放而无以枭之谓也。舍此而按之彼者，曷曾可得也。冥言易，而如言难。故父不能得之于子，而君弗能得之于臣。已见天之所以信于物矣，未见人之所信于物也。捐物任势者，天也，捐物任势，故莫能宰而不天。夫物故曲可改人可使。法章物而不自许者，天之道也。以为奉教陈忠之臣，未足恃也。故法者，曲制，官备，主用也。举善不以窅窅，拾过不以冥冥。决此，法之所贵也。若砻磨不用，赐物虽诎，有不效者矣。上下有闲，于是设防知蔽并起。故政在私家而弗能取，重人掉权而弗能止，赏加无功而弗能夺，法废不奉而弗能立。罚行于非其人而弗能绝者，不与其民之故也。夫使百姓释己而以上为心者，教之所期也。八极之举，不能时赞，故可壅塞也。昔者有道之取政，非于耳目也。夫耳之主听，目之主明。一叶蔽目，不见太山，两豆塞耳，不闻雷霆。道开而否，未之闻也。见遗不掇，非人情也。信情修生，非其天诛，逆夫人僇，不胜任也。为成求得者，事之所期也。为之以民，道之要也。唯民知极，弗之代也。此圣王授业，所以守制也。彼教苦故民行薄，失之本故争于末。人有分于处，处有分于地，地有分于天，天有分于时，时有分于数，数有分于度，度有分于一。天居高而耳卑者，此之谓也。故圣王天时人之地之雅无牧能因无功多。尊君卑臣，非计亲也，任贤使能，非与处也。水火不相入，天之制也。明不能照者，道弗能得也，规不能包者，力弗能挈也。自知慧出，使玉化为环玦者，是政反为滑也。田不因地形，不能成谷，为化不因民，不能成俗。严疾过也，喜怒适也，四者已仞，非师术也。形啬而乱益者，势不相牧也。德与身存亡者，未可以取法也。昔宥世者，未有离天人而能善与国者也。先王之盛名，未有非士之所立者也。过生于上，罪死于下。浊世之所以为俗也，一人乎，一人乎，命之所极也。

環流

有一而有气，有气而有意，有意而有图，有图而有名，有名而有形，有形而有事，有事而有约。约决而时生，时立而物生。故气相加而为时，约相加而为期，期相加而为功，功相加而为得失，得失相加而为吉凶，万物相加而为胜败。莫不发于气，通于道，约于事，正于时，离于名，成于法者也。法之在此者谓之近，其出化彼谓之远。近而至故谓之神，远而反故谓之明。明者在此，其光照彼，其事形此，其功成彼。从此化彼者法也，生法者我也，成法者彼也。生法者，日在而不厌者也。生成在己，谓之圣人。惟圣人究道之情，唯道之法，公政以明。斗柄东指，天下皆春，斗柄南指，天下皆夏，斗柄西指，天下皆秋，斗柄北指，天下皆冬。斗柄运于上，事立于下，斗柄指一方，四塞俱成。此道之用法也。故日月不足以言明，四时不足以言功。一为之法，以成其业，故莫不道。一之法立，而万物皆来属。法贵如言，言者万物之宗也。是者，法之所与亲也，非者，法之所与离也。是与法亲故强，非与法离故亡，法不如言故乱其宗。故生法者命也，生于法者亦命也。命者自然者也。命之所立，贤不必得，不肖不必失。命者，挈己之文者也。故有一日之命，有一年之命，有一时之命，有终身之命。终身之命，无时成者也，故命无所不在，无所不施，无所不及。时或后而得之命也，既有时有命，引其声合之名，其得时者成命日调，引其声合之名，其失时者精神俱亡命日乖。时命者，唯圣人而后能决之。夫先王之道备然，而世有困君，其失之谓者也。故所谓道者，无已者也，所谓德者，能得人者也。道德之法，万物取业。无形有分，名曰大孰。故东西南北之道踹然，其为分等也。阴阳不同气，然其为和同也；酸咸甘苦之味相反，然其为善均也；五色不同采，然其为好齐也；五声不同均，然其可喜一也。故物无非类者，动静无非气者，是故有人将，得一人气吉，有家将，得一家气吉，有国将，得一国气吉。其将凶者反此。故同之谓一，异之谓道。相胜之谓埶，吉凶之谓成败。贤者万举而一失，不肖者万举而一得，其冀善一也，然则其所以为者不可一也。知一之不可一也，故贵道。空之谓一，无不备之谓道，立之谓气，通之谓类。气之害人者谓之不适，味之害人者谓之毒。夫社不塜，则不成雾。气故相利相害也，类故相成相败也。积往生跂，工以为师，积毒成药，工以为医。美恶相饰，命曰复周，物极则反，命曰环流。

道端

天者，万物所以得立也，地者，万物所以得安也。故天定之，地处之，时发之，物受之，圣人象之。夫寒温之变，非一精之所化也，天下之事，非一人之所能独知也，海水广大，非独仰一川之流也。是以明主之治世也，急于求人，弗独为也，与天与地，建立四维，以辅国政，钩绳相布，衔橛相制，参偶具备，立位乃固，经气有常理，以天地动，逆天时不祥，有祟事，不仕贤，无功必败，出究其道，入穷其变，张军卫外，祸反在内，所备甚远，贼在所爱。是以先王置士也，举贤用能，无阿于世。仁人居左，忠臣居前，义臣居右，圣人居后。左法仁，则春生殖，前法忠，则夏功立，右法义，则秋成熟，后法圣，则冬闭藏。先王用之，高而不坠，安而不亡，此万物之本𠠕，天地之门户，道德之益也，此四大夫者，君之所取于外也。君者，天也。天不开门户，使下相害也，进贤受上赏，则下不相蔽，不待事人贤士显不蔽之功，则任事之人莫不尽忠，乡曲慕义，化坐自端，此其道之所致德之所成也。本出一人，故谓之天，莫不受命，不可为名，故谓之神。至神之极，见之不忒，匈乖不惑，务正一国。一国之刑，具在于身。以身老世，正以错国，服义行仁，以一王业。夫仁者，君之操也，义者，君之行也，忠者，君之政也，信者，君之教也，圣人者，君之师傅也。君道知人，臣术知事。故临货分财使仁，犯患应难使勇，受言结辞使辩，虑事定计使智，理民处平使谦，宾奏赞见使礼，用民获众使贤，出封越境适绝国使信，制天地御诸侯使圣。夫仁之功，善与不争，下不怨上，辩士之功，释怨解难，智士之功，事至而治，难至而应，忠臣之功，正言直行，矫拂王过，义臣之功，存亡继绝，救弱诛暴，信臣之功，正不易言，贞谦之功，废私立公，礼臣之功，尊君卑臣，贤士之功，敌国惮之，四境不侵，圣人之功，定制于冥冥，求至欲得，言听行从，近亲远附，明达四通，内有挟度，然后有以量人。富者观其所予，足以知仁，贵者观其所举，足以知忠，观其大𥘽，长不让少，贵不让贱，足以知礼达，观其所不行，足以知义，受官任治，观其去就，足以知智，迫之不惧，足以知勇，口利辞巧，足以知辩，使之不隐，足以知信，贫者观其所不取，足以知廉，贱者观其所不为，足以知贤，测深观天，足以知圣。第不失次，理不相舛，近塞远闭，备元变成，明事知分，度数独行，无道之君，任用么么，动即烦浊，有道之君，任用俊雄，动则明白，二者先定素立，白蔘明起，气荣相宰，上合其符，下稽其实。时君遇人有德，君子至门，不言而信，万民附亲，遇人暴骄，万民离流，上下相疑，复而如环，日夜相桡，谏者弗受，言者危身，无从闻过，故大臣伪而不忠。是以为人君亲其民如子者，弗召自来。故曰：有光卒于美名，不施而责，弗受而求亲，故曰：有殃卒于不祥。夫长者之事其君也，调而和之，士于纯厚，引而化之，天下好之，其道日从，故卒必昌。夫小人之事其君也，务蔽其明，塞其听，乘其威，以灼热人，天下恶之，其崇日凶，故卒必败，祸及族人。此君臣之变，治乱之分，兴坏之关梁，国家之阅也。逆顺利害，由此出生。凡可无学而能者，唯息与食也。故先王传道以相效属也，贤君循成法，后世久长，惰君不从，当世灭亡。

近迭

庞子问鶡冠子曰："圣人之道何先？"鶡冠子曰："先人。"庞子曰："人道何先？"鶡冠子曰："先兵。"庞子曰："何以舍天而先人乎？"鶡冠子曰："天高而难知，有福不可请，有祸不可避，法天则戾。地广大深厚，多利而鲜威，法地则辱。时举错代，更无一，法时则贰。三者不可以立化树俗，故圣人弗法。"庞子曰："阴阳何若？"鶡冠子曰："神灵威明与天合，勾萌动作与地俱，阴阳寒暑与时至。三者圣人存则治，亡则乱，是故先人富则骄，贵则嬴。兵者百岁不一用，然不可一日忘也，是故人道先兵。"庞子曰："先兵柰何？"鶡冠子曰："兵者礼义忠信也。"庞子曰："愿闻兵义。"鶡冠子曰："失道故敢以贱逆贵，不义故敢以小侵大。"庞子曰："用之柰何？"鶡冠子曰："行枉则禁，反正则舍，是故不杀降人，主道所高，莫贵约束，得地失信，圣王弗据，倍言负约，各将有故。"

庞子曰："弟子闻之曰：地大者国实，民众者兵强，兵强者先得意于天下。今以所见合所不见，盖殆不然。今大国之兵，反诎而辞穷，禁不止令不行之故何也？"鶡冠子曰："欲知来者察往，欲知古者察今。择人而用之者王，用人而择之者亡，逆节之所生，不肖侵贤命曰凌，百姓不敢言命曰胜。今者所问，子慎勿言。夫地大国富，民众兵强，曰足士有馀力而不能以先得志于天下者，其君不贤而行骄溢也。不贤则不能无为而不可与致焉，骄则轻敌，轻敌则与所私谋其所不知为，使非其在力欲取胜于非其敌，不计终身之患，乐须臾之说。是故国君被过听之谤丑于天下，而谋臣负滥首之责于敌国。敌国乃责则却，却则说者羞其弱。万贱之直，不能挠一贵之曲。国被伸创，其发则战，战则是使元元之民往死，邪臣之失莿也。过生于上，罪死于下，雠既外结，诸侯畜其罪则，危覆社稷，世主慑惧寒心，孤立不伐。此人二国之难不解，君立不复悔曩邮过谋徙计易滥首不足盖以累重灭门残疾族。公谢天下以让敌国，不然则战道不绝国，创不息。大乎哉，夫弗知之害，悲乎哉，其祸之所极。此倚贵离道少人自有之咎也。是故师未发轫，而兵可迭也。今大国之君不闻先圣之道而易事，群臣无明佐之大数而有滑正之碎智，反义而行之，逆德以将之，兵诎而辞穷，令不行，禁不止，又奚足怪哉。"

庞子曰："何若滑正之智？"鶡冠子曰："法度无以櫢意为摸，圣人按数循法尚有不全，是故人不百其法者，不能为天下主。今无数而自因，无法而自备，循无上圣之检而断于己明，人事虽备，将尚何以复百己之身乎。主知不明，以贵为道，以意为法，牵时诳世，逜下蔽上，使事两乖，养非长失，以静为扰，以安为危，百姓家困，人怨祸孰大焉。若此者，北走之日，后知命亡。"庞子曰："以人事百法柰何？"鶡冠子曰："苍颉作法，书从甲子，成史李官，苍颉不道，然非苍颉文墨不起，纵法之载于图者，其于以喻心达意扬道之所谓，乃才居曼之十分一耳。故知百法者桀雄也，若隔无形，将然未有者知万人也。无万人之智者，智不能栖世学之上。"庞子曰："得奉严教，受业有闲矣，退师谋言，弟子愈恐。"

度萬

庞子问鶡冠子曰："圣与神谋，道与人成，愿闻度神虑成之要柰何。"鶡冠子曰："天者神也，地者形也，地湿而火生焉，天燥而水生焉。法猛刑颇则神湿，神湿则天不生水，音□故声倒则形燥，形燥则地不生火。水火不生，则阴阳无以成气，度量无以成制，五胜无以成埶，万物无以成类。百业俱绝，万生皆困，济济混混，孰知其故。天人同文，地人同理，贤不肖殊能，故上圣不可乱也，下愚不可辩也。阴阳者气之正也，天地者形神之正也，圣人者德之正也，法令者四时之正也。故一义失此，万或乱彼，所失甚少，所败甚众。所谓天者，非是苍苍之气之谓天也，所谓地者，非是膞膞之土之谓地也。所谓天者，言其然物而无胜者也，所谓地者，言其均物而不可乱者也。音者其谋也，声者其事也。音者天之三光也，声者地之五官也。形神调，则生理修。夫生生而倍其本，则德专己知无道，上乱天文，下灭地理，中绝人和，治渐终始，故听而无闻，视而无见，白昼而暗。有义而失谥，失谥而惑，责人所无，必人所不及。相史于既而不尽其爱，相区于成而不索其实。虚名相高，精白为黑，动静组转，神绝复逆，经气不类，形离正名，五气失端，四时不成。过生于上，罪死于下，有世将极，驱驰索祸，开门逃福，贤良为笑，愚者为国，天咎先见，灾害并杂，人孰兆生，孰知其极。见日月者不为明，闻雷霆者不为聪，事至而议者不能使变无生。故善度变者观本，本足则尽，不足则德必薄兵必老，其孰能以褊材为褒德博义者哉。其文巧武果而奸不止者，生于本不足也。故主有二政，臣有二制，臣弗用，主不能使，臣必死，主弗能止，是以圣王独见。故主官以授，长者在内，和者在外。夫长者之为官也，在内则正义，在外则固守，用法则平法人本无害，以端天地，令出一原。散无方化万物者令也，守一道制万物者法也。法也者，守内者也，令也者，出制者也。夫法不败是，令不伤理，故君子得而尊，小人得而谨，胥靡得以全。神备于心，道备于形，人以成则，士以为绳，列时第气，以授当名，故法错而阴阳调，凤凰者，鹑火之禽，阳之精也，骐麟者，元枵之兽，阴之精也，万民者，德之精也，德能致之，其精毕至。"

庞子曰："致之柰何？"鶡冠子曰："天地阴阳，取稽于身，故布五正以司五明，十变九道，稽从身始。五音六律，稽从身出，五五二十五，以理天下，六六三十六，以为岁式。气由神生，道由神成。唯圣人能正其音调其声，故其德上反太清，下及泰宁，中及万灵，膏露降，白丹发，醴泉出，朱草生，众祥具，故万口云，帝制神化，景星光润。文则寝天下之兵，武则天下之兵莫能当。远之近，显乎隐，大乎小，众乎少，莫不从微始。故得之所成，不可胜形，失之所败，不可胜名。从是往者，子弗能胜问吾亦弗胜言凡问之要，欲近知而远见，以一度万也。无欲之君不可与举，贤人不用，弗能使国利，此其要也。"庞子曰："敢问五正。"鶡冠子曰："有神化，有官治，有教治，有因治，有事治。"庞子曰："愿闻其形。"鶡冠子曰："神化者于未有，官治者道于本，教治者修诸己，因治者不变俗，事治者矫之于末。"庞子曰："愿闻其事。"鶡冠子曰："神化者，定天地，豫四时，拔阴阳，移寒暑，正流并生，万物无害，万类成全，名尸气皇。官治者，师阴阳，应将然，地宁天澄，众美归焉，名尸神明。教治者，置四时，事功顺道，名尸贤圣。因治者，招贤圣而道心术，敬事生和，名尸后王。事治者，招仁圣而道知焉，苟精牧神，分官成章，教苦利远，法制生焉，法者使去私就公，同知壹䜘有同由者也，非行私而使人合同者也，故至治者弗由而名尸公伯。"

Source Colophon

Chinese source text from the Chinese Text Project (ctext.org), reproducing the standard received edition of the Heguanzi from the Zhengtong Daozang (正統道藏, 1445 CE). The Chinese Text Project is a free online library of pre-modern Chinese texts maintained by Donald Sturgeon (Harvard University). The Heguanzi source is freely accessible at ctext.org/he-guan-zi.

Chapters 1–8 are presented here. Chapters 9–19 were not extracted due to rate limiting and remain to be translated in future sessions.

🌲