| 《·》: | 子絕四：毋意，毋必，毋固，毋我。 |
| There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. |
| 《·》: | 以意逆志，是為得之。 |
| They must try with their thoughts to meet that scope, and then we shall apprehend it. |
| 《·》: | 惻怛之心，痛疾之意，傷腎乾肝焦肺，水漿不入口，三日不舉火，故鄰里為之糜粥以飲食之。 |
| In the bitterness of his grief, and the distress and pain of his thoughts, his kidneys were injured, his liver dried up, and his lungs scorched, while water or other liquid did not enter his mouth, and for three days fire was not kindled (to cook anything for him). On this account the neighbours prepared for him gruel and rice-water, which were his (only) meat and drink. |
| 《·》: | 事有本真，陳施於意，動不克，咸本諸身，譔《修身》。 |
| Everything has an original essence, but it is unfolded in myriad forms. If one's actions cannot be brought to completion, one must seek the root of the matter in oneself. Thus, I have written "Cultivating the Self." |
| 《·》: | 意有所至，而愛有所亡，可不慎邪！ |
| The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)? |
| 《·》: | 行作不顧，則意必壹。 |
| And if, at work, they pay no attention to the other, their minds are concentrated. |
| 《·》: | 道者，令民與上同意也，可與之死，可與之生，而不畏危。 |
| The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger. |
| 《·》: | 其二曰昌意，降居若水。 |
| And the other, who was named Changyi, dwelt on the Ruo stream. |
| 《·》: | 天下之人，唯各特意哉，然而有所共予也。 |
| 《·》: | 周公踐天子之位布德施惠，遠而逾明，十二牧，方三人，出舉遠方之民，有饑寒而不得衣食者，有獄訟而失職者，有賢才而不舉者，以入告乎天子，天子於其君之朝也，攝而進之曰：「意朕之政教有不得者與！」 |
| 《·》: | 所救已解，如挑與之戰，此無善善之心，而輕救民之意也，是以賤之。 |
| 《·》: | 意者、其志與？ |
| 《·》: | 素誠繁成，謹為子孫，娶妻嫁女，必擇孝悌世世有行義者，如是，則其子孫慈孝，不敢婬暴，黨無不善，三族輔之，故曰：鳳凰生而有仁義之意，虎狼生而有貪戾之心，兩者不等，名以其母，嗚呼！ |
| 《·》: | 公者通公正無私之意也。 |
| 《·》: | 故惟上之所扶而以之，民無不化也，故曰民萌民萌哉，直言其意而為之名也。 |
| 《·》: | 歲餘，上欲廢太子，立戚氏夫人子趙王如意，大臣多爭，未能得堅決者也。 |
| 《·》: | 以匹夫之居猶然，況得意而行於天下者乎！ |
| 《·》: | 叔孫不得意於季氏，因費宰公山弗擾，率費人以襲魯。 |
| 《·》: | 詩賦者，所以頌善醜之德，洩哀樂之情也，故溫雅以廣文，興喻以盡意。 |
| 《·》: | 非庖廚酒人有意異也，手指之調有偶適也。 |
| 《·》: | 測曰，「曲其故」、為作意也。 |
| 《》: | 漢興，儒者競復比誼會意，為之章句，家有五六，皆析文便辭，彌以馳遠。 |
| 《·》: | 意欲梁丘大夫復有虺害當用之乎？ |
| 《·》: | 秦之滅學也，書藏於屋壁，義絕於朝野，逮至漢興，收摭散滯，固已無全學矣，文有磨滅，言有楚夏，出有先後，或學者先意有所借定，後進相放彌以滋蔓。 |
| 《·》: | |
| 《·》: | 後世淫邪，增之以鄭、衛之音，民棄本趍末，伎巧橫出，用意各殊，則加雕文刻鏤，傳致膠漆丹青、玄黃、琦瑋之色，以窮耳目之好，極工匠之巧。 |
| 《·》: | 因卑達尊之意也。 |
| 《·》: | 古不墓祭，至秦始皇出寢起居于墓側，漢因而不改，故今陵上稱寢殿，有起居衣冠象生之備，皆古寢之意也。 |
| 《·》: | 所欲相不傳，意若未校。 |
| 《·》: | 子貢聞之，不喻其意，還以告夫子 |
| 《·》: | 夫亂世者，以麤智為造意，以中險為道，以利為情，若不相與同惡，則不能相親，相與同惡，則有相憎。 |
| 《·》: | 閉九竅，藏志意，棄聰明，反無識，芒然仿佯乎塵垢之外，逍遙乎無事之業，含陰吐陽而與萬物同和者，德也。 |
| 《·》: | 關尹子曰：「不知道，妄意卜者，如射覆盂：高之存金、存玉，中之存角、存羽，卑之存瓦、存石。」 |
| 《·》: | 為夏孔甲龍師，孔甲不能順其意，殺而埋之外野。 |
| 《》: | 如享太牢， |
| 《·》: | 天下又比周而軍華下，大王以詔破之，兵至梁郭下，圍梁數旬則梁可拔，拔梁則魏可舉，舉魏則荊、趙之意絕，荊、趙之意絕則趙危，趙危而荊狐疑，東以弱齊、燕，中以凌三晉。 |
| 《·》: | 而無知見也，人且意女。 |
| 《·》: | 善為國者，移謀身之心而謀國，移富國之術而富民，移保子孫之志而保治，移求爵祿之意而求義，則不勞而化理成矣。 |
| 《》: | 所以飾後宮充下陳娛心意說耳目者，必出於秦然後可，則是宛珠之簪，傅璣之珥，阿縞之衣，錦繡之飾不進於前，而隨俗雅化佳冶窈窕趙女不立於側也。 |
| 《·》: | 若此，則士必爭名報德，無北之意矣。 |
| 《·》: | 意未至然與？ |
