| 《·》: | 子曰：「聖人，吾不得而見之矣。」 |
| The Master said, "A sage it is not mine to see." |
| 《·》: | 聖人復起，必從吾言矣。 |
| When a Sage shall again arise, he will certainly follow my words. |
| 《·》: | 故曰：至人無己，神人無功，聖人無名。 |
| Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.' |
| 《·》: | 武丁夜夢得聖人，名曰說。 |
| Wuding dreamed one night that he had found a holy man named Yue. |
| 《·》: | 是故聖人作，為禮以教人。 |
| Therefore, when the sages arose, they framed the rules of propriety in order to teach men. |
| 《》: | 是以聖人處無為之事，行不言之教。 |
| Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. |
| 《·》: | 秩秩大猷、聖人莫之。 |
| Wisely arranged are the great plans; - Sages determined them. |
| 《·》: | 曾子曰：「敢問聖人之德，無以加於孝乎？」 |
| The disciple Zeng said, "I venture to ask whether in the virtue of the sages there was not something greater than filial piety." |
| 《·》: | 聖人以順動，則刑罰清而民服。 |
| The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. |
| 《·》: | 若聖人有非而不非。 |
| 《·》: | 聖人執要，四方來效。 |
| 《·》: | 由此觀之，萬物固以自然，聖人又何事焉？ |
| 《·》: | 其義則始乎為士，終乎為聖人。 |
| 《》: | 晉欒書救鄭，與楚師遇於繞角，楚師還，晉師遂侵蔡，楚公子申，公子成，以申息之師救蔡，禦諸桑隧，趙同，趙括，欲戰，請於武子，武子將許之，知莊子，范文子，韓獻子，諫曰，不可，吾來救鄭，楚師去我，吾遂至於此，是遷戮也，戮而不已，又怒楚師，戰必不克，雖克不令，成師以出，而敗楚之二縣，何榮之有焉，若不能敗，為辱已甚，不如還也，乃遂還，於是軍師之欲戰者眾，或謂欒武子曰，聖人與眾同欲，是以濟事，子盍從眾，子為大政，將酌於民者也，子之佐十一人，其不欲戰者，三人而已，欲戰者可謂眾矣，商書曰，三人占，從二人，眾故也，武子曰，善鈞從眾，夫善，眾之主也，三卿為主，可謂眾矣，從之，不亦可乎。 |
| 《·》: | 聖人寡為而天下理矣。 |
| 《·》: | 聖人者，事無辭也，物無違也，故能為天下器。 |
