| 《·》: | 子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？” |
| Zi Qin asked Zi Gong, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information?" |
| 《·》: | 善政，不如善教之得民也。 |
| Good government does not lay hold of the people so much as good instructions. |
| 《·》: | 负绳抱方者，以直其政，方其义也。 |
| The cord-like seam of the back and the square-shaped collar about the neck in front, served to admonish (the wearer) how his government should be correct and his righteousness on the square. |
| 《·》: | 毁不灭性，此圣人之政也。 |
| And that emaciation must not be carried to the extinction of life. Such is the rule of the sages. |
| 《·》: | 立政鼓众，动化天下，莫尚于中和。 |
| In establishing government, rousing the multitude, and influencing the world, nothing is superior to the harmony of the mean. |
| 《·》: | 子墨子言曰：“今1者王公大人为政于国家者，皆欲国家之富，人民之众，刑政之治，然而不得富而得贫，不得众而得寡，不得治而得乱，则是本失其所欲，得其所恶，是其故何也？” |
| Mozi said: Now, all the rulers desire their provinces to be wealthy, their people to be numerous, and their jurisdiction to secure order. But what they obtain is not wealth but poverty, not multitude but scarcity, not order but chaos - this is to lose what they desire and obtain what they avert. Why is this? |
| 《·》: | 尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，窅然丧其天下焉。 |
| Yao ruled the people of the kingdom, and maintained a perfect government within the four seas. Having gone to see the four (Perfect) Ones on the distant hill of Gu Ye, when (he returned to his capital) on the south of the Fen water, his throne appeared no more to his deep-sunk oblivious eyes. |
| 《》: | 其政闷闷，其民淳淳。 |
| The government that seems the most unwise, Oft goodness to the people best supplies. |
| 《·》: | 八者有群，民胜其政。 |
| If these eight things come together, the people will be stronger than the government. |
| 《·》: | 不知三军之事，而同三军之政，则军士惑矣。 |
| (2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds. |
| 《·》: | 小雅不以于污上，自引而居下，疾今之政以思往者，其言有文焉，其声有哀焉 |
| 《·》: | 故民不以政获罪也。 |
| 《·》: | 孔子曰：“政逮于大夫四世矣。” |
| 《·》: | 政无礼则不行，王事无礼则不成，国无礼则不宁，王无礼则死亡无日矣。 |
| 《·》: | 夫政之不中，君之过也。 |
| 《·》: | 其政也，不可空退人，示优贤之意，欲褒尊而上之。 |
| 《·》: | 请以上世之政诏于君王。 |
| 《·》: | 特此三者而不修政德，亡于不暇，有何能济，君其许之。 |
| 《·》: | 召公见周公之既反政，而犹不知，疑其贪位，周公为之作《》，然后悦。 |
| 《·》: | 费人攻之，及台侧，孔子命申句须、乐颀，勒士众，下伐之，费人北，遂隳三都之城，强公室，弱私家，尊君卑臣，政化大行。 |
| 《·》: | 故为政者，明督工啇，勿使淫伪。 |
| 《·》: | 武王崩，周公居摄七年，复政退老，出入百岁矣。 |
| 《·》: | 察龙虎之文，观鸟龟之理，运诸桼政，系之泰始极焉，以通琁玑之统，正玉衡之平。 |
| 《》: | 《传》曰：“百里不同风，千里不同俗，户异政，人殊服。” |
| 《·》: | 夫政令者、人君之衔辔，所以制下也。 |
| 《·》: | 其功格宇宙，粤有虎臣乱政，时亦惟荒圯湮，兹洪轨仪，鉴于三代之典，王允迪厥德，功业有尚。 |
| 《·》: | 出则行其政。 |
| 《·》: | 危国无贤人，乱政无善人。 |
| 《·》: | 《春秋》上不及五帝，下不至三王，述齐桓、晋文之小善，鲁之十二公，至今之为政，足以知成败之效，何必于三王？ |
| 《·》: | 天子命令之别名，一曰命，二曰令，三曰政。 |
| 《·》: | 帝谥：违拂不成曰隐，靖民则法曰黄，翼善传圣曰尧，仁圣盛明曰舜，残人多垒曰桀，残义损善曰纣，慈惠爱亲曰孝，爱民好与曰惠，圣善同文曰宣，声闻宣远曰昭，克定祸乱曰武，聪明睿智曰献，温柔圣善曰懿，布德执义曰穆，仁义说民曰元，安仁立政曰神，布纲治纪曰平，乱而不损曰灵，保民耆艾曰明，辟土有德曰襄，贞心大度曰匡，大虑慈民曰定，知过能改曰恭，不生其国曰声，一德不懈曰简，夙兴夜寐曰敬，清白自守曰贞，柔德好众曰靖，安乐治民曰康，小心畏忌曰僖，中身早折曰悼，慈仁和民曰顺，好勇致力曰庄，恭人短折曰哀，在国逢难曰愍，名实过爽曰缪，壅遏不通曰幽，暴虐无亲曰厉，致志大图曰景，辟土兼国曰桓，经纬天地曰文，执义扬善曰怀，短折不成曰殇，去礼远众曰炀，怠政外交曰携，治典不敷曰祈。 |
| 《》: | 名者所以别同异、明是非，道义之门，政化之准绳也。 |
| 《·》: | 减厨膳，退而间居大庭之馆，斋心服形，三月不亲政事。 |
| 《·》: | 五行业也，五政道也，五音调也，五声故也，五味事也，赏罚约也。 |
| 《·》: | 夫上好取而无量，即下贪功而无让，民贫苦而分争生，事力劳而无功，智诈萌生，盗贼滋彰，上下相怨，号令不行，夫水浊者鱼噞，政苛者民乱，上多欲即下多诈，上烦扰即下不定，上多求即下交争，不治其本而救之于末，无以异于凿渠而止水，抱薪而救火。 |
| 《》: | 政曰：君子不与人谋之则已矣，若与人谋之则非道无由也。 |
| 《》: | 道可道， |
| 《·》: | 夫妻持政，子无适从。 |
| 《·》: | 蔽君之明，塞君之听，夺之政而专其令，有其民而取其国矣。 |
| 《·》: | 官不足则道理匮，道理匮则慕贤智，慕贤智则国家之政要在一人之心矣。 |
| 《·》: | 桓公曰：“四夷不服，恐其逆政，游于天下，而伤寡人，寡人之行，为此有道乎？” |
