Li said to Ming, “If you compare your achievements to mine, who is better?” Ming said, “Why do you compare yourself to others when you have done so much for others?” Li said, “I can control life and death, wealth and poverty, and the fate of the rich and the poor.” The Emperor said, “Peng Zu's wisdom was not greater than that of Yao and Shun, yet he lived to be 800 years old. Yan Yuan's talent was not inferior to that of the rest, yet he lived to be 48 years old. The virtue of Zhong Ni was not inferior to that of the princes, yet he was exiled to Chen and Cai. The actions of King Yin of Zhou were not superior to those of the Three Friends, yet he occupied the position of king. Ji Zi had no title in Wu, and Tian Heng monopolized the state of Qi. Yi and Qi starved to death on Shouyang Mountain, while the Ji clan became rich in Zhanqin. If this is the result of your efforts, why did you let some live and others die, the wise suffer and the wicked prosper, the unworthy be honored and the worthy be despised, the good become poor and the evil become rich? Li said, “If what you say is true, then I have certainly done nothing for the world, and yet the world is like this. Is this then your doing?” The Master said, “If you call it fate, how can there be anyone who controls it? I push straight and I let bend. I let people live long or die young, become rich or poor, and I can't possibly understand it all.
Beigongzi said to Ximenzi, “I share the world with you, and people's sons are successful; we share the same clan, and people's sons are respectful; we share the same appearance, and people's sons are loved; we share the same words, and people's sons are mediocre; we share the same actions, and people's sons are sincere; we share the same career, and people's sons are respected; we share the same occupation as farmers, and people's sons are rich; we share the same occupation as merchants, and people's sons are profit-oriented. I wear coarse clothing, eat coarse food, live in a thatched room, and walk when I go out. You wear fine clothing, eat meat and fat, live in a room with a crossbeam, and go out in a carriage with four horses. At home, you treat me with disdain, and in the court, you look down on me. You never come to see me, and when we go for a walk, we don't walk together. This has been going on for years. Do you consider yourself more virtuous than I? “Zimengzi said, ‘I have no way of knowing the truth. You created things and became poor, I created things and became rich. Is this a test of fortune? And yet everyone says that you are as good as me. You are so arrogant.’ Beigongzi had no answer and returned home dejected. On the way, he met Mr. Dongguo. The gentleman said, “Why are you going back, walking anxiously with a look of deep shame?” The Beigongzi described the situation. Mr. Dongguo said, “I will spare you the shame and go with you to ask Ximen Zi instead.” “Say, 'Why do you insult Beigongzi so deeply? I will tell you the truth. “Ximen Zi said, ‘Beigongzi said that the family background, age, appearance, words and deeds of the two of us are the same, but the wealth and status of the two of us are different. I told him, ’I have no way of knowing the truth. You created things and became poor, I created things and became rich. Is this a test of fortune? And yet they all say that they are equal to me. You are the one with the thick face.” Dongguo said, ”Your words about fortune are just about differences in talent and virtue. My words about fortune are different. The Beigongzi is more virtuous than not, but less fortunate than not; you are more fortunate than not, but less virtuous than not. Your success is not due to your intelligence; the Beigongzi's poverty is not due to his stupidity. It is all due to fate, not to man. You boast of your good fortune, and the Beigongzi feels ashamed of his virtue. Neither of you understands the natural order of things.” Ximen Zi said, ”Please stop, sir! I dare not speak again.” After the Beigongzi returned home, his clothes felt warm, his food tasted delicious, his thatched room was like a big mansion, and his cart was like a fancy car. He was so happy that he never knew whether the glory was in him or in others. Dongguo said, “Beigongzi has been asleep for a long time, and he can be awakened with just one word.
Guan Yiwo and Bao Shuya were very close friends and lived together in Qi. Guan Yiwo served Gongzi Jiu, and Bao Shuya served Gongzi Xiaobai. The Qi royal family was full of favorites, and the legitimate and illegitimate sons ran parallel. The people of the country feared chaos. Guan Zhong and Zhao Hu fled to Lu with Gongzi Jiu, while Bao Shu fled to Ju with Gongzi Xiaobai. Later, Gongsun Wuzhi started a rebellion, and there was no ruler in Qi. The two princes fought for the throne. Guan Yi and Xiaobai fought at the Ju Pass, and Guan Yi shot Xiaobai in the belt hook. After Xiaobai became king, he threatened Lu to kill Zi Jiu, and Zhaohu died. Guan Yiwo was imprisoned. Bao Shuya said to Duke Huan, “Guan Yiwo is capable and can run the country.” Duke Huan said, “He is my enemy. I want to kill him.” Bao Shuya said, “I have heard that a wise ruler has no personal grudges. Moreover, if a person can serve his lord, he can also serve a ruler. If you want to dominate the world, it is only me who can do it. You must let him go!” So he summoned Guan Zhong. When Lu returned to Qi, Bao Shu Ya released his prisoners near the city. Huan Gong treated him with courtesy and gave him a higher position than Gao and Guo. Bao Shu Ya took the lower position and was in charge of the country's politics. He was called Zhongfu. Huan Gong then became the hegemon. Guan Zhong once sighed and said, “When I was young and poor, I used to trade with Bao Shu, and I would take most of the profits. Bao Shu didn't think I was greedy, but knew that I was poor. I once did something for Bao Shu and got into serious trouble, but Bao Shu didn't think I was stupid, because he knew that sometimes things work out and sometimes they don't. I have served three masters and have been dismissed from three positions. Bao Shu did not regard me as timid, knowing that I had an old mother. The prince was defeated, Zhaohu died, and I was imprisoned and humiliated. Bao Shu did not regard me as shameless, knowing that I was not ashamed of minor matters but was ashamed that my name was not known to the world. My parents gave me life, and Bao Shu knows me! In this world, Guan Yi and Bao Shu are known for their good friendship, and Xiaobai is known for his ability to make good use of people. But in reality, there is no good friendship, and there is no ability to make good use of people. If there is no good friendship and no ability to make good use of people, there will be no better friendship and no better ability to make good use of people. Zhaoshuo was forced to die, even though he was not capable of dying; Baoshu was not able to promote the virtuous, but he did not refrain from doing so; Xiaobai was forced to make use of his enemies, even though he was not capable of doing so. And when Guan Yiwei fell ill, Xiaobai asked him, “Father, you are seriously ill. What should I do if you become seriously ill?” Yiwei said, “Who do you want?” Xiaobai said, “Bao Shuya is good.” Yiwei said, “No. He is a clean and honest person. He is not like others. Once he hears someone's mistake, he will never forget it. If he were to govern the country, he would offend the king above and the people below. He will offend the king soon enough.” Xiaobai said, ‘Then who is suitable?’ The answer was, ”If there is no other choice, then Yi Peng is suitable. He is a man who forgets the people above him but does not rebel below him. He is ashamed of not being like the Yellow Emperor and grieves for those who are not like him. He who divides people according to their virtue is called a sage; he who divides people according to their wealth is called a virtuous man. He who treats people virtuously has never failed to win them over; he who treats people virtuously has never failed to win them over. He is unheard of in the country, and unseen in the family. There is no alternative but to treat Xie Peng well.” Therefore, Guan Yiwo did not mean to slight Bao Shu, but he had no choice; he did not mean to be generous with Zhi Peng, but he had no choice. If you are generous at the beginning, you may become mean at the end; if you are mean at the end, you may become generous at the beginning. Whether you are generous or mean depends not on me.
Deng Xi advocated the theory of “neither-nor” and invented an infinite number of words. When Zichan was in power, he wrote the Bamboo Code. Zheng Guoyong used it to criticize Zichan's governance. Zichan was humiliated. Zichan was arrested and executed, and then executed. In this case, Zichan could not use “Bamboo Punishment”, but had to; Deng Xi could not humiliate Zichan, but had to; Zichan could not execute Deng Xi, but had to.
It is a blessing of heaven to be able to live and to live; it is a blessing of heaven to be able to die and to die. It is a punishment of heaven to be able to live and not to live; it is a punishment of heaven to be able to die and not to die. It is possible to live and to die, to have life and to have death; it is possible to live and not to die, to die and not to live. However, to live and to die, to have life and to have death, is neither something nor nothing, it is all a matter of fate, and there is nothing that wisdom can do about it. Therefore it is said: “Boundless and unfathomable, the way of heaven is self-evident; indifferent and without distinction, the way of heaven is self-moving. Heaven and earth cannot be violated by children, nor can they be interfered with by the wise. Ghosts and demons cannot deceive them. Nature is silent, but it brings about things; it is calm, but it brings peace; it is waiting, but it welcomes.
Yang Zhu's friend said, “Ji Liang.” Ji Liang fell ill and gradually grew worse over seven days. His son circled around him, weeping, and asked for a doctor. Ji Liang said to Yang Zhu, “My son is so unworthy, why don't you sing to enlighten me?” Yang Zhu sang, “Will heaven not know, and can people help to feel? It is not the evil from heaven, but the evil from people. You and I! Will they not know? Doctors or shamans? Will they know?” His son did not understand and finally consulted three doctors. One was called Qiao, the second Yu, and the third Lu. They diagnosed his illness. Qiao said to Ji Liang, ”You have not kept a regular temperature, you have lost the balance between the real and the virtual, and your illness is caused by hunger and satiety, lust and desire. Your worries are scattered, and it is neither heaven nor ghost. Although it is gradual, it can be treated.” Ji Liang said, ‘All the doctors are wrong, so get rid of them!’ Yu said, ”At first, you had insufficient fetal qi and excess breast milk. The illness did not happen overnight, it has been gradually developing, and it cannot be stopped.” Ji Liang said, “He is a good doctor, so eat!” Lu said, “Your illness is not caused by heaven, nor by man, nor by ghosts. You were born with a body, and there are those who control it and those who know it. What can medicine do for you?” Ji Liang said, “He is a divine doctor, so send for him!” And soon Ji Liang's illness healed.
Life cannot be preserved by being valued, nor can it be deepened by being loved. Nor can life be cut short by being despised, nor can the body be weakened by being treated lightly. Therefore, valuing someone may not result in life, while despising someone may not result in death. Loving someone may not result in being deepened, while treating someone lightly may not result in being weakened. This seems to be contrary, but it is not. This is born and dies by itself, and is thick and thin by itself. Or it is born and lives if it is precious, or it dies if it is cheap. Or it is thick if it is loved, or it is thin if it is lightly regarded. This seems to be in accordance with the natural order, but it is not. This is also born and dies by itself, and is thick and thin by itself. Yu Xiong said to the King of Language, “Being long is not an increase, being short is not a loss. What is lost by calculation?” Lao-tzu said to Guan-yin, “Who knows the reason for what Heaven hates?” It is better to accept Heaven's will and not speculate on the advantages and disadvantages.
Yang Bo said, “There are people who are brothers in age, brothers in words, brothers in talent, and brothers in appearance; but they are also brothers in life expectancy, brothers in status, brothers in reputation, and brothers in love and hatred. I am confused.” Yangzi said, ”An ancient man once said something, and I once knew it, and I will tell you. Not knowing why something is the way it is, is destiny. Now people are confused and unclear, acting in a flurry, doing whatever they want and whatever they don't want. The days go by, and who can know why? It's all destiny. Those who believe in fate die young or old, those who believe in reason die for or against it; those who believe in faith die for or against its nature. They all believe in nothing and everything. Truly, sincerely, what is there to go for or against? What is there to mourn or rejoice? What is there to do or not to do? The Yellow Emperor's Book says: “The man of destiny lives as if he were dead, moves as if he were bound.” One does not know why one lives, nor why one does not live; one does not know why one moves, nor why one does not move. One does not change one's appearance to suit the crowd's opinion, nor does one refuse to change it when the crowd does not approve. One goes one's own way, comes and goes as one pleases. Who can understand this?”
The four friends Mo Zhi, Shan Zhi, Xuan Xuan, and Bei Yuan all lived together in the world, sharing the same aspirations. For many years they did not know each other's thoughts, but they considered themselves to be very wise. The four friends Qiao Yan, Yu Zhi, Yan Zhuo, and Bian Bi all lived together in the world, sharing the same aspirations. For many years they did not speak to each other, but they considered themselves to be very clever. The four men, Miew (change 訄 to 犭), Yee (change 訄 to 忄), Ching-lo, and Ling-tsai, all lived together in the world, sharing the same aspirations. They did not understand each other after many years, and thought that they were just as talented as each other. The four men, Ming, Yan, Yong, and Qi, all have the same aspirations; they have been friends for many years, but they never discuss their future plans, thinking that they will know when the time comes. The four people who are married, self-reliant, in power, and independent are all like-minded. They do not care about each other's feelings, and they think that the times are right. This is the general situation. Their appearances are different, but they all follow the same path, which is their destiny.
Those who are constantly successful are also constantly in a state of success, but they were not always successful. Those who are constantly unsuccessful are also constantly in a state of failure, but they were not always unsuccessful. Therefore, those who are confused are confused, and they are confused when they are confused. If you are not confused when you are confused, you will not be shocked by external calamities, nor will you be happy with internal blessings. You will move with the times, and you will stop with the times. No one can know this with wisdom. Those who believe in fate have no second thoughts about themselves or others. Those who are two-faced are no better than blindfolding themselves and plugging their ears, turning their backs to the hills and facing the ravine. They will not fall either. Therefore it is said: Life and death depend on one's destiny, and poverty depends on the times. Those who complain about an untimely death do not know their destiny; those who complain about poverty do not know the times. Not fearing death, not despondent in poverty, knowing one's destiny and being at peace with the times. The wise person, for example, can weigh the pros and cons, assess the situation, and judge the people's feelings. He can be successful or fail with equal aplomb. The person who knows less, on the other hand, cannot weigh the pros and cons, assess the situation, or judge the people's feelings. He can be successful or fail with equal aplomb. What is the difference between weighing and not weighing, assessing and not assessing, and judging and not judging? Only when you lose what you measure, and what you don't measure, then you lose everything. It is not knowing everything, nor laughing at loss, but being whole, being lost, and being lost.
King Jing of Qi was touring the Ox Hill, looking north at his country's city and weeping, saying, “How beautiful is the country! How can I go to this country and die? If there had been no death in ancient times, where would I go after I leave this country and die? “Shi Kong and Liang Qiu all wept with him, saying, ‘Your servant owes you his life. He can eat coarse food with the best meat, and ride in a cart pulled by a poor horse. He doesn't even want to die, let alone our lord.’ Yan Zi was the only one laughing. The king wiped away his tears and looked at Yan Zi and said, “My trip today was sad. Everyone was crying except you. Why were you laughing alone?” Yan Zi replied, “If the wise were always in charge, then Duke Tai and Duke Huan would have been in charge. If the brave were always in charge, then Duke Zhuang and Duke Ling would have been in charge. If the rulers of the past were to remain in power, my lord would be standing in the middle of the fields, wearing a straw raincoat and hat, only concerned about his work, and would die today. Then how could my lord have obtained this position? It is not benevolent to repeatedly take up a position, and then repeatedly give it up, until you become the ruler, and then weep alone. Seeing an unkind ruler and flattering ministers; when a minister sees these two, the only thing he does is laugh secretly.” Jing Gong was ashamed and raised his cup to punish himself; the two ministers who were punished each received two cups.
There was a man from Wei named Dongmen Wu, whose son died without him being saddened. His wife said, “Your love for your son is without parallel in the world. Now that your son is dead, why are you not saddened?” Dongmen Wu said, “I have never had a son, and when I had no son, I was not saddened. Now that your son is dead, it is the same as when I had no son, so why should I be saddened?”
Farmers work the land, merchants are quick to take advantage of opportunities, artisans pursue their craft, and the benevolent pursue the trend. However, farmers face droughts and floods, merchants face gains and losses, artisans face success and failure, and officials face good and bad luck, all of which are determined by fate.

力謂命曰：「若之功奚若我哉？」命曰：「汝奚功于物，而物欲比朕？&127;」力曰：「壽夭、窮達、貴賤、貧富，我力之所能也。」命曰：「彭祖之智不出堯、舜之上，而壽八百；顏淵之才不出眾人之下，而壽四八。仲尼之德。不出諸侯之下，而困于陳，蔡；殷紂之行，不出三仁之上，而居君位。季札無爵于吳，田恒專有齊國。夷、齊餓于首陽，季氏富于展禽。若是汝力之所能，奈何壽彼而夭此，窮聖而達逆，賤賢而貴愚，貧善而富惡邪？」力曰：「若如若言，我固無功于物，而物若此邪，此則若之所制邪？」命曰：「既謂之命，奈何有制之者邪？朕直而推之，曲而任之。自壽自夭，自窮自達，自貴自賤，自富自貧，朕豈能識之哉？朕豈能識之哉？」
北宮子謂西門子曰：「朕與子并世也，而人子達；并族也，而人子敬；并貌也，而人子愛；并言也，而人子庸；并行也，而人子誠；并仕也，而人子貴；并農也，而人子富；并商也，而人子利。朕衣則裋褐，食則粢糲，居則蓬室，出則徒行。子衣則文錦，食則梁肉，居則連欐，出則結駟。在家熙然有棄朕之心，在朝諤然有敖朕之色。請謁不相及，遨游不同行，固有年矣。子自以德過朕邪？」西門子曰：「予無以知其實。汝造事而窮，予造事而達，此厚薄之驗歟？而皆謂與予并，汝之顏厚矣。」北宮子無以應，自失而歸。中途遇東郭先生。先生曰：「汝奚往而反，偊偊而步，有深愧之色邪？」北宮子言其狀。東郭先生曰：『吾將舍汝之愧，與汝更之西門氏而問之。「曰：「汝奚辱北宮子之深乎？固且言之。」西門子曰：「北宮子言世族、年貌、言行與予并，而賤貴、貧富與予異。予語之曰：『予無以知其實。汝造事而窮，予造事而達，此將厚薄之驗歟？而皆謂與予并，汝之顏厚矣。』」東郭先生曰：「汝之言厚薄，不過言才德之差，吾之言厚薄異于是矣。夫北宮子厚于德，薄于命；汝厚于命，薄于德。汝之達，非智得也；北宮子之窮，非愚失也。皆天也，非人也。而汝以命存自矜，北公子以德厚自愧，皆不識夫固然之理矣。」西門子曰：「先生止矣！予不敢復言。」北宮子既歸，衣其裋褐，有狐貉之溫；進其茙菽，有稻梁之味；庇其蓬室，若廣廈之蔭；乘其篳輅，若文軒之飾。終身逌然，不知榮辰之在彼也，在我也。東郭先生聞之曰：「北宮子之寐久矣，一言而能寤，易怛也哉！」
管夷吾、鮑叔牙二人相友甚戚，同處于齊。管夷吾事公子糾，鮑叔牙事公子小白。齊公族多寵，嫡庶并行。國人懼亂。管仲與召忽奉公子糾奔魯，鮑叔奉公子小白奔莒。既而公孫無知作亂，齊無君，二公子爭入。管夷君與小白戰于莒道，射中小白帶鉤。小白既立，脅魯殺子糾，召忽死之，管夷吾被囚。鮑叔牙謂桓公曰：「管夷吾能，可以治國。」桓公曰：『我仇也，愿殺之。「鮑叔牙曰：」吾聞賢君無私怨，且人能為其主，亦必能為人君。如欲霸王，非夷吾其弗可。君必舍之！「遂召管仲。魯歸之齊，鮑叔牙郊近，釋其囚。桓公禮之，而位于高、國之上，鮑叔牙以身下之，任以國政。號曰仲父。桓公遂霸。管仲嘗嘆曰：「吾少窮困時，嘗與鮑叔賈，分財多自與；鮑叔不以我為貪知我貧也。吾嘗為鮑叔謀事而大窮困，鮑叔不以我為愚，知時有利不利也。吾嘗三仕，三見逐于君，鮑叔不以我為怯，知我有老母也。公子糾敗，召忽死之，吾幽囚受辱；鮑叔不以我為無恥，知我不羞小節，而恥名不顯于天下也。生我者父母，知我者鮑叔也！」此世稱管、鮑善交者，小白善用能者。然實無善交，實無用能也。實無善交實無用能者，非更有善交、更有善用能也。召忽非能死，不得不死；鮑叔非能舉賢，不是不舉；小白非能用仇，不得不用。及管夷吾有病，小白問之曰：「仲父之病疾矣，可不諱云，至于大病，則寡人惡乎屬國而可？」夷吾曰：「公誰欲歟？」小白曰：「鮑叔牙可。」曰：「不可。其為人潔廉善土也，其于不己若者不比之人，一聞人之過，終身不忘。使之理國，上且鉤乎君，下且逆乎民。其得罪于君也，將弗久矣。」小白曰：「然則孰可？」對曰：「勿已，則隰朋可。其為人也，上忘而下不叛，愧其不若黃帝，而哀不己若者。以德分人，謂之聖人；以財分人，謂之賢人。以賢臨人，未有得人者也；以賢下人者，未有不得人者也。其于國有不聞也，其于家有不見也。勿已，則隰朋可。」然則管夷吾非薄鮑叔也，不得不薄；非厚隰朋也，不得不厚。厚之于始，或薄之于終；薄之于終，或厚之于始。厚薄之去來，弗由我也。
鄧析操兩可之說，設無窮之辭，當子產執政，作《竹刑》。鄭國用之，數難子產之治。子產屈之。子產執而戮之，俄而誅之。然則子產非能用《竹刑》，不得不用；鄧析非能屈子產，不得不屈；子產非能誅鄧析，不得不誅也。
可以生而生，天福也；可以死而死，天福也。可以生而不生，天罰也；可以死而不死，天罰也。可以生，可以死，得生得死，有矣；不可以生，不可以死，或死或生，有矣。然而生生死死，非物非我，皆命也，智之所無奈何。故曰：「窈然無際，天道自會，漠然無分，天道自運。天地不能兒犯，聖智不能干，鬼魅不能欺。自然者，默之成之，平之寧之，將之迎之。
楊朱之友曰季梁。季梁得疾，七日大漸。其子環而泣之，請醫。季梁謂楊朱曰：「吾子不肖如此之甚，汝奚不為我歌以曉之？」楊朱歌曰：「天其弗識，人幫能覺？匪孽自天，弗孽由人。我乎汝乎！其弗知乎！醫乎巫乎！其知之乎？」其子弗曉終謁三醫。一曰矯氏，二曰俞氏，三曰盧氏，診其所疾。矯氏謂季梁曰：「汝寒溫不節，虛實失度，病由饑飽色欲。精慮煩散，非天非鬼，雖漸，可攻也。」季梁曰：「眾醫也，亟屏之！」俞氏曰：「汝始則胎氣不足，乳湩有餘。病非一朝一夕之故，其所由來漸矣，弗可已也。」季梁曰：「良醫也，且食之！」盧氏曰：「汝疾不由天，亦不由人，亦不由鬼。稟生受形，既有制之者矣，亦有知之者矣，藥石其如汝何？」季梁曰：「神醫也，重貺遣之！」俄而季梁之疾自瘳。
生非貴之所能存，自非愛之所能厚；生亦非賤之所能夭，身亦非輕之所能薄。故貴之或不生，賤之或不死；愛之亦不厚，輕之或不薄。此似反也，非反也；此自生自死，自厚自薄。或貴之而生，或賤之而死；或愛之而厚，或輕之而薄。此似順也，非順也，此亦自生自死，自最自薄。鬻熊語文王曰：「自長非所增，自短非所損。算之所亡若何？」老聃語關尹曰：「天之所惡，孰知其故？」言迎天意，揣利害，不如其已。
楊布曰：「有人于此，年兄弟也，言兄弟也，才兄弟也，貌兄弟也；而壽夭父子也，貴賤父子也，名譽父子也，愛憎爺子也。吾惑之。」楊子曰：「古之人有言，吾嘗識之，將以告若。不知所以然而然，命也。今昏昏昧昧，紛紛若若，隨所為，隨所不為。日去日來，孰能知其故？皆命也。夫信命者亡壽夭，信理者亡是非；信心者亡逆順信性者亡安危。則謂之都亡所信，都亡所不信。真矣，慤矣，奚去奚就？奚哀奚樂？奚為奚不為？黃帝之書云：『至人居若死，動若械。』亦不知所以居，亦不知所以不居；亦不知所以動，亦不知所以不動。亦不以眾人之觀易其情貌，亦不謂眾人之不觀不易其情貌。獨往獨來，獨出獨入，孰能得之？」
墨杘、單至、嘽咺、憋懯四人相與游于世，胥如志也；窮年不相知情，自以智之深也。巧佞、愚直、婩斫、便辟四人相與游于世，胥如志也；窮年而不相語術，自以巧之微也。謬（換訁為犭）訝（換訁為忄）、情露、謇極、凌誶四人相與游于世，胥如志也；窮年不相曉悟，自以為才之得也。眠娗、諈諉、勇敢、怯疑四人相與游于世，胥如志也；窮年不相讁發，自以行無戾也。多偶、自專、乘權、隻立四人相與游于世，胥如志也；窮年不相顧眄，自以時之適也。此眾態也。其貌不一，而咸之于道，命所歸也。
佹佹成者，俏成也，初非成也。佹佹敗者，俏敗者也，初非敗也。故迷生于俏，俏之際昧然。于俏而不昧然，則不駭外禍，不喜內福；隨進動，隨進止，智不能知也。信命者，于彼我無二心。于彼我而有二心者，不若揜目塞耳，背阪面隍，亦不墜仆也。故曰：死生自命也，貧窮自時也。怨夭折者，不知命者也；怨貧窮者，不知時者也。當死不懼，在窮不戚，知命安時也。其例多智之人，量利害，料虛實，度人情，得亦中，亡亦中。其少知之人，不量利害，不料虛實，不度人情，得亦中，亡亦中。量與不量，料與不料，度與不度，奚以異？唯亡所量，亡所不量，則全而亡喪。亦非知全，亦非笑喪，自全也，自亡也，自喪也。
齊景公游于牛山，北臨其國城而流涕曰：「美哉國乎！郁郁芊芊，若何滴滴去此國而死乎？使古無死者，寡人將去斯而之何？」史孔、梁丘據皆從而泣曰：「臣賴君之賜，疏食惡肉，可得而食，駑馬稜車，可得而乘也，且猶不欲死，而況吾君乎？」晏子獨笑于旁。公雪涕而顧晏子曰：「寡人今日之游悲也與據皆從寡人而泣，子之獨笑，何也？」晏子對曰：「使賢者常守之，則太公、桓公將常守之矣；使有勇者而常守之，則莊公、靈公將常守之矣。數君者將守之，吾君方將被蓑笠而立乎畎畝之中，唯事之恤，行假今死乎？則吾君又安得此位而立焉？以其迭處之，迭去之，至于君也，而獨為之流涕，是不仁也。見不仁之君，見諂諛之臣；臣見此二者，臣之所為獨竊笑也。」景公慙焉，舉觴自罰；罰二臣者，各二觴焉。
魏人有東門吳者，其子死而不憂。其相室曰：「公之愛子，天下無有。今子死不憂，何也？」東門吳曰：「吾常無子，無子之時不憂。今子死，乃與向無子同，臣奚憂焉？」
農赴時，商趣利，工追術，仁逐勢，勢使然也。然農有水旱，商有得失，工有成敗，仕有遇否，命使然也。