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20

To be capable of ruling the empire, one must be able to nourish
its people. He who is able to nourish the people practices self-nourishment.
His drinking and eating conform to [the needs of]
his viscera; his use of spices conforms to [the demands of] his ch`i;[1]
his toil and rest conform to [the capacity of] his muscles and bones;
his [adjustments to] heat and cold conform to his skin. Thereafter
his ch`i and viscera are equitable, the working of his mind is controlled,
his worries and cares achieve [a mean], his joy and anger
are seasonable. In activity and repose he enjoys himself. By
taking the opportunity he has enough for his needs. Now this
is what is meant by one able to nourish himself.

Therefore, that the saints did not practice lascivious indulgence
or wasteful extravagance is not because they despised sex or were
miserly with their property. If in supplying one's needs, one goes
to excess, the result is not pleasurable, and so they did not do so.
It is for the same reason that in winter they did not bathe frequently—it
was not that they grudged the water; and in summer
they did not heat—it was not that they grudged the fire.[2] That
they did not make their towers and pavilions high was not due
to a lack of earth and timber; that they did not make their bells[3]
and tripods large was not due to a lack of copper and tin. That
they did not drink deeply of wine or lust after women was not
because they shunned them as repulsive. When they did in a
straightforward manner what was restful to their feelings and
dispositions, their practice was worth taking as a model for the
empire. Thus in consuming they did not waste materials and so

could support [the people's] life, so that the empire praised their
jên. In supplying their wants they did not injure their nature
and provided thereby an example, so that the empire praised their
sense of fitness (i). They conformed to their feelings, avoided
excess, and did not seek what they had no right to, so that the
empire praised their integrity. Their conduct was perfect and
could not be concealed; . . . punishment could not make them
false [to their principles].[4] Holding fast to the One Way, they
despised all material things, and as a result the empire praised their
bravery. If these four are practiced among the people, when at
rest they are kindly and happy; aroused they overcome their
enemies. Thus when we examine the means they employed in
nourishing the people, [we find] a complete method for ruling.
When the method of ruling is complete, near and far get sustenance.
The Ode says,
It says he nourished them even in the darkness.

5Shih 606 No. 293. Cf. HSWC 3/19, note 7.