| 《·》: | 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？」 |
| 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. |
| 《·》: | 負繩抱方者，以直其政，方其義也。 |
| 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. |
| 《·》: | 毀不滅性，此聖人之政也。 |
| And that emaciation must not be carried to the extinction of life. Such is the rule of the sages. |
| 《·》: | 立政鼓眾，動化天下，莫尚於中和。 |
| 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者王公大人為政於國家者，皆欲國家之富，人民之眾，刑政之治，然而不得富而得貧，不得眾而得寡，不得治而得亂，則是本失其所欲，得其所惡，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? |
| 《·》: | 堯治天下之民，平海內之政，往見四子藐姑射之山，汾水之陽，窅然喪其天下焉。 |
| 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. |
| 《》: | 其政悶悶，其民淳淳。 |
| The government that seems the most unwise, Oft goodness to the people best supplies. |
| 《·》: | 八者有群，民勝其政。 |
| If these eight things come together, the people will be stronger than the government. |
| 《·》: | 不知三軍之事，而同三軍之政，則軍士惑矣。 |
| (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. |
| 《·》: | 小雅不以於汙上，自引而居下，疾今之政以思往者，其言有文焉，其聲有哀焉 |
| 《·》: | 故民不以政獲罪也。 |
| 《·》: | 孔子曰：「政逮於大夫四世矣。」 |
| 《·》: | 政無禮則不行，王事無禮則不成，國無禮則不寧，王無禮則死亡無日矣。 |
| 《·》: | 夫政之不中，君之過也。 |
| 《·》: | 其政也，不可空退人，示優賢之意，欲褒尊而上之。 |
| 《·》: | 請以上世之政詔於君王。 |
| 《·》: | 特此三者而不修政德，亡於不暇，有何能濟，君其許之。 |
| 《·》: | 召公見周公之既反政，而猶不知，疑其貪位，周公為之作《》，然後悅。 |
| 《·》: | 費人攻之，及臺側，孔子命申句須、樂頎，勒士眾，下伐之，費人北，遂隳三都之城，強公室，弱私家，尊君卑臣，政化大行。 |
| 《·》: | 故為政者，明督工啇，勿使淫偽。 |
| 《·》: | 武王崩，周公居攝七年，復政退老，出入百歲矣。 |
| 《·》: | 察龍虎之文，觀鳥龜之理，運諸桼政，繫之泰始極焉，以通琁璣之統，正玉衡之平。 |
| 《》: | 《傳》曰：「百里不同風，千里不同俗，戶異政，人殊服。」 |
| 《·》: | 夫政令者、人君之銜轡，所以制下也。 |
| 《·》: | 其功格宇宙，粵有虎臣亂政，時亦惟荒圯湮，茲洪軌儀，鑒于三代之典，王允迪厥德，功業有尚。 |
| 《·》: | 出則行其政。 |
| 《·》: | 危國無賢人，亂政無善人。 |
| 《·》: | 《春秋》上不及五帝，下不至三王，述齊桓、晉文之小善，魯之十二公，至今之為政，足以知成敗之效，何必於三王？ |
| 《·》: | 天子命令之別名，一曰命，二曰令，三曰政。 |
| 《·》: | 帝謚：違拂不成曰隱，靖民則法曰黃，翼善傳聖曰堯，仁聖盛明曰舜，殘人多壘曰桀，殘義損善曰紂，慈惠愛親曰孝，愛民好與曰惠，聖善同文曰宣，聲聞宣遠曰昭，克定禍亂曰武，聰明睿智曰獻，溫柔聖善曰懿，布德執義曰穆，仁義說民曰元，安仁立政曰神，布綱治紀曰平，亂而不損曰靈，保民耆艾曰明，辟土有德曰襄，貞心大度曰匡，大慮慈民曰定，知過能改曰恭，不生其國曰聲，一德不懈曰簡，夙興夜寐曰敬，清白自守曰貞，柔德好眾曰靖，安樂治民曰康，小心畏忌曰僖，中身早折曰悼，慈仁和民曰順，好勇致力曰莊，恭人短折曰哀，在國逢難曰愍，名實過爽曰繆，壅遏不通曰幽，暴虐無親曰厲，致志大圖曰景，辟土兼國曰桓，經緯天地曰文，執義揚善曰懷，短折不成曰殤，去禮遠眾曰煬，怠政外交曰攜，治典不敷曰祈。 |
| 《》: | 名者所以別同異、明是非，道義之門，政化之準繩也。 |
| 《·》: | 減廚膳，退而間居大庭之館，齋心服形，三月不親政事。 |
| 《·》: | 五行業也，五政道也，五音調也，五聲故也，五味事也，賞罰約也。 |
| 《·》: | 夫上好取而無量，即下貪功而無讓，民貧苦而分爭生，事力勞而無功，智詐萌生，盜賊滋彰，上下相怨，號令不行，夫水濁者魚噞，政苛者民亂，上多欲即下多詐，上煩擾即下不定，上多求即下交爭，不治其本而救之於末，無以異於鑿渠而止水，抱薪而救火。 |
| 《》: | 政曰：君子不與人謀之則已矣，若與人謀之則非道無由也。 |
| 《》: | 道可道， |
| 《·》: | 夫妻持政，子無適從。 |
| 《·》: | 蔽君之明，塞君之聽，奪之政而專其令，有其民而取其國矣。 |
| 《·》: | 官不足則道理匱，道理匱則慕賢智，慕賢智則國家之政要在一人之心矣。 |
| 《·》: | 桓公曰：「四夷不服，恐其逆政，游於天下，而傷寡人，寡人之行，為此有道乎？」 |
