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中国哲学书电子化计划
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《画策》

英文翻译:J. J. L. Duyvendak[?] 电子图书馆
1 画策:
昔者昊英之世,以伐木杀兽,人民少而木兽多。黄帝之世,不麛不卵,官无供备之民,死不得用椁。事不同,皆王者,时异也。神农之世,男耕而食,妇织而衣,刑政不用而治,甲兵不起而王。神农既没,以强胜弱,以众暴寡。故黄帝作为君臣上下之义,父子兄弟之礼,夫妇妃匹之合;内行刀锯,外用甲兵,故时变也。由此观之,神农非高于黄帝也,然其名尊者,以适于时也。故以战去战,虽战可也;以杀去杀,虽杀可也;以刑去刑,虽重刑可也。
Policies:
Of old, in the times of the Great and Illustrious Ruler, people found their livelihood by cutting trees and slaying animals; the population was sparse, and trees and animals numerous. In the times of Huang-di, neither young animals nor eggs were taken; the officials had no provisions, and when the people died, they were not allowed to use outer coffins. These measures were not the same, but that they both attained supremacy was due to the fact that the times in which they lived were different. In the times of Shen-nong, men ploughed to obtain food, and women wove to obtain clothing. Without the application of punishments or governmental measures, order prevailed; without the raising of mailed soldiers, he reigned supreme. After Shen-nong had died, the weak were conquered by force and the few oppressed by the many. Therefore Huang-di created the ideas of prince and minister, of superior and inferior, the rites between father and son, between elder and younger brothers, the union between husband and wife, and between consort and mate. At home, he applied sword and saw, and abroad he used mailed soldiers; this was because the times had changed. Looking at it from this point of view, Shen-nong is not higher than Huang-di, but the reason that his name was honoured was because he suited his time. Therefore, if by war one wishes to abolish war, even war is permissible; if by killing one wants to abolish killing, even killing is permissible; if by punishments one wishes to abolish punishments, even heavy punishments are permissible.

2 画策:
昔之能制天下者,必先制其民者也;能胜强敌者,必先胜其民者也。故胜民之本在制民,若冶于金,陶于土也。本不坚,则民如飞鸟走兽,其孰能制之?民本,法也。故善治者,塞民以法,而名地作矣。名尊地广以至于王者,何故?战胜者也。名卑地削以至于亡者,何故?战罢者也。不胜而王,不败而亡者,自古及今,未尝有也。民勇者,战胜;民不勇者,战败。能壹民于战者,民勇;不能壹民于战者,民不勇。圣王见王之致于兵也,故举国而责之于兵。入其国,观其治,民用者强。奚以知民之见用者也?民之见战也,如饿狼之见肉,则民用矣。凡战者,民之所恶也;能使民乐战者,王。疆国之民,父遗其子,兄遗其弟,妻遗其夫,皆曰:“不得,无返。”又曰:“失法离令,若死我死,乡治之。”行间无所逃,迁徙无所入。行间之治,连以五,辨之以章,束之以令,拙无所处,罢无所生。是以三军之众,从令如流,死而不旋踵。
Policies:
Of old, the one who could regulate the empire was he, who regarded as his first task the regulating of his own people; the one who could conquer a strong enemy was he, who regarded as his first task the conquering of his own people. For the way in which the conquering of the people is based upon the regulating of the people is like the effect of smelting in regard to metal or the work of the potter in regard to clay; if the basis is not solid, then people are like flying birds or like animals. Who can regulate these? The basis of the people is the law. Therefore, a good ruler obstructed the people by means of the law, and so his reputation and his territory flourished. What is the cause of one's reputation becoming respected and one's territory wide, so that one attains sovereignty? (It is because one conquers in war.) What is the cause of one's reputation becoming debased and one's territory diminished, so that one comes to ruin? It is because one is worn out by war. From antiquity to the present time, it has never happened that one attained supremacy without conquest, or that one came to ruin without defeat. If the people are brave, one conquers in war, but if they are not brave, one is defeated in war. If one can unify the people for war, they are brave, but if one cannot unify the people for war, they are not brave. A sage-king obtains the kingship through the efforts of his soldiers. Therefore, he rouses the country and charges it with the obligation of military service. If one enters a state and sees its administration, it is strong if its people are of use. How does one know that the people are of use? If they, on perceiving war, behave like hungry wolves on seeing meat, then they are of use. Generally, war is a thing that people hate; he who succeeds in making people delight in war, attains supremacy. With the people of a strong state, the father, in making a parting bequest to his son, the elder brother to his younger brother, the wife to her husband, all say: 'Do not return unless you win.' And further they say: 'If you incur death by failing in obedience to the law or by transgressing orders, we too shall die.' If in the villages they are governed in an orderly manner, then deserters from the ranks will have no resort and stragglers will have nowhere to go. By the order in the ranks they should be organized into bands of five; they should be distinguished by badges and controlled by mandates, so that there would be no place for bungling and no danger that exhaustion would arise. Thus the multitudes of the three armies obeyed the mandates like running water, and in danger of death they did not turn on their heels.

3 画策:
国之乱也,非其法乱也,非法不用也。国皆有法,而无使法必行之法。国皆有禁奸邪刑盗贼之法,而无使奸邪盗贼必得之法。为奸邪盗贼者,死刑,而奸邪盗贼不止者,不必得也。必得,而尚有奸邪盗贼者,刑轻也。刑轻者,不得诛也。必得者,刑者众也。故善治者,刑不善,而不赏善,故不刑而民善。不刑而民善,刑重也。刑重者,民不敢犯,故无刑也。而民莫敢为非,是一国皆善也。故不赏善,而民善。赏善之不可也,犹赏不盗。故善治者,使跖可信,而况伯夷乎?不能治者,使伯夷可疑,而况跖乎?势不能为奸,虽跖可信也;势得为奸,虽伯夷可疑也。
Policies:
If a state is in disorder, it is not because the law is disorderly, but because its law is not applied. All states have laws, but there are no laws that guarantee that the laws are practised. All states have laws that prohibit crime and wickedness, and that punish thieves and robbers, but there are no laws that guarantee that criminals and wicked people, thieves and robbers, are caught. If those who commit crimes and wickedness, theft and robbery, are punished with death, and if, in spite of this, crime and wickedness, theft and robbery do not cease, then it is because they are not always caught. If they are always caught, and if, in spite of this, there still remain criminals, wicked people, thieves and robbers, then it is because punishments are too light. If punishments are light, one cannot exterminate them; but if they are always caught, then those who are punished will be numerous. Therefore, a good ruler punishes the bad people, but does not reward the virtuous ones, so, without being punished, the people will be virtuous, and the reason of this is that punishments are heavy. When punishments are heavy, people dare not transgress, and therefore there will be no punishments; because none of the people will dare to do wrong, everyone in the whole country will be virtuous, so that without rewarding the virtuous, the people will be virtuous. That the rewarding of the virtuous is not permissible is because it is like giving rewards for not stealing. Therefore, a good ruler succeeds in making a man like Zhi trustworthy; how much more, then, a man like Bo Yi; An incapable ruler makes a man like Bo Yi mistrustful, how much more a man like Zhi! If conditions are such that one cannot commit crimes, then even a man like Zhi will be trustworthy; but if conditions are such that it is possible to commit crimes, then even a man like Bo Yi will be mistrustful.

4 画策:
国或重治,或重乱。明主在上,所举必贤,则法可在贤;法可在贤,则法在下,不肖不敢为非,是谓重治。不明主在上,所举必不肖;国无明法,不肖者敢为非,是谓重乱。兵或重强,或重弱。民固欲战,又不得不战,是谓重强。民固不欲战,又得无战,是谓重弱。
Policies:
A state either encourages orderly government, or it encourages disorder. If an intelligent ruler is on top, then those whom he appoints will be men of talent, and thus the law will be adhered to by the people of talent. If the law is adhered to by people of talent, then there will be law amongst those below, and the worthless will not dare to commit crimes. This is what I call "encouraging orderly government". But if an unintelligent ruler is on top, then those whom he appoints will certainly be worthless men, so that there will be no clear law in the state and worthless people will dare to commit crimes. This is what I call "encouraging disorder". An army either encourages strength or it encourages weakness. If the people desire naturally to fight and are not left without fighting, it is called "encouraging strength", but if the people naturally do not desire to fight and are left without fighting, it is called "encouraging weakness".

5 画策:
明主不滥富贵其臣。所谓富者,非粟米珠玉也;所谓贵者,非爵位官职也,废法作私爵禄之富贵。凡人主德行非出人也,知非出人也,勇力非过人也。然民虽有圣知弗敢我谋,勇力弗敢我杀;虽众不敢胜其主;虽民至亿万之数,县重赏而民不敢争,行罚而民不敢怨者,法也。国乱者,民多私义;兵弱者,民多私勇,则削。国之所以取爵禄者多涂,亡国。人之欲贱爵轻禄,不作而食,不战而荣,无爵而尊,无禄而富,无官而长,此之谓奸民。
Policies:
An intelligent ruler does not enrich and honour his ministers in an arbitrary manner. What I mean by riches are not grain, rice, pearls or jade, and what I mean by honour are not rank, position, office or appointments; but I mean the riches and honour of rank and emoluments acquired by actions contrary to the law and which are prompted by selfish interest. Generally a ruler of men does not, in virtuous conduct, exceed other men, nor does he do so in knowledge, nor does he surpass others in courage or strength, yet the people, though they may have sages and wise men, they dare not plot against him; though they may have courage, dare not kill him; though they are numerous, they dare not over-rule their lord; though the people may reach a number of many tens of thousands, if heavy rewards are set before them, they dare not contest for them; if penalties are applied, they dare not resent them. The reason is that there is law. If a state is in disorder, it is because the people often have private opinions of what is their duty; if an army is weak, it is because people often have private shows of bravery, and as a result there will be dismemberment. If the roads to the acquirement of titles and emoluments are many, ruin will ensue. In a country, where the desire is to cheapen rank and to make light of emoluments, officials draw their salaries without activity, men have fame, without acquiring it in war, people have respect, without having the rank that entitles them to it, are rich without having emoluments, and are leaders without having office; such are said to be a wicked people.

6 画策:
所谓治主无忠臣,慈父无孝子。欲无善言,皆以法相司也,命相正也,不能独为非,而莫与人为非。所谓富者,入多而出寡。衣食有制,饮食有节,则出寡矣。女事尽于内,男事尽于外,则入多矣。所谓明者,无所不见,则群臣不敢为奸,百姓不敢为非。是以人主处匡床之上,听丝竹之声,而天下治。所谓明者,使众不得不为。所谓强者,天下胜;天下胜,是故合力。是以勇强不敢为暴,圣知不敢为诈。而虑周兼天下之众,莫敢不为其所好,而避其所恶。所谓强者,使勇力不得不为己用。其志足,天下益之;不足,天下说之。恃天下者,天下去之;自恃者,得天下。得天下者,先自得者也;能胜强敌者,先自胜者也。
Policies:
He who is called a virtuous ruler has no loyal ministers, and a compassionate father has no filial sons. If it is desired to do away with clever talkers, then all should control one another by means of the law, and should correct one another by means of mandates. Being unable to do wrong alone, one will not do wrong in the company of others. What is called wealth is to have receipts large and expenditure small. When there is moderation in dress and frugality in food and drink, then expenditure is small. When women within and men outside fulfil their duties completely, then receipts are large. What is called intelligence is for nothing to escape the sight, so that the multitude of officials dare not commit crimes, nor the people dare to do wrong. Thus the ruler of men will repose on a rest-couch and listen to the sound of stringed and bamboo instruments, and yet the empire will enjoy order. In other words, what is called intelligence is to cause the masses to have no possibility of not working. What is called strength is to conquer the empire; by conquering the empire, all the forces are united, and as a result the brave and strong will not dare to commit any violence, nor will sages and wise men dare to deceive or to be employed on empty grounds. When the multitudes of the empire are united, none will dare not to do what he (the ruler) likes, but all will avoid what he dislikes. In other words, what is called strength is to cause all bravery and force to have no possibility of being used except for the prince's own advantage. If the prince's will is effective, the empire will benefit by it; if it is ineffective, the empire will blame him. Whoever relies on the empire is rejected by the empire; whoever relies on himself, gains the empire. The one who gains the empire is he, who regards it as his first duty to gain himself; the one who succeeds in conquering a strong enemy is he, who regards it as his first duty to conquer himself.

7 画策:
圣人知必然之理,必为之时势;故为必治之政,战必勇之民,行必听之令。是以兵出而无敌,令行而天下服从。黄鹄之飞,一举千里,有必飞之备也。麒麟騄駬,日行千里,有必走之势也。虎豹熊罴,鸷而无敌,有必胜之理也。圣人见本然之政,知必然之理,故其制民也,如以高下制水,如以燥湿制火。故曰:仁者能仁于人,而不能使人仁;义者能爱于人,而不能使人爱。是以知仁义之不足以治天下也。圣人有必信之性,又有使天下不得不信之法。所谓义者,为人臣忠,为人子孝,少长有礼,男女有别;非其义也,饿不苟食,死不苟生。此乃有法之常也。圣王者,不贵义而贵法;法必明,令必行,则已矣。
Policies:
A sage knows the right principles which must be followed, and the right time and circumstances for action. Therefore the rule, which he exercises, always leads to order, the people, whom he employs in war, are always brave, and the commands, which he issues, are always obeyed. In consequence, when his army marches out, it has no equal, and when his commands are issued, the whole empire submits. A yellow crane flies a thousand li at one stretch, because it is supplied with those qualities which make it fit for flying. The Qi-lin and the Lu-er cover a thousand li a day, because they are supplied with the power needed for running. Tigers, leopards, bears and yellow bears are unmatched in fierce fighting, because they have the nature fitted for conquest. A sage views the fundamental elements of government, and knows the principle which must be followed; therefore, his way of directing the people is like directing water from a high to a low place, or like directing fire towards dry things and away from wet ones. Therefore is it said: 'The benevolent may be benevolent towards others, but cannot cause others to be benevolent; the righteous may love others, but cannot cause others to love.' From this I know that benevolence and righteousness are not sufficient for governing the empire. A sage has a nature that insists on good-faith, and he also has a law (method) by which he compels the whole empire to have good-faith. What is called righteousness is when ministers are loyal, sons filial, when there are proper ceremonies between juniors and seniors, and distinctions between men and women, when a hungry man eats, and a dying man lives, not improperly, but only in accordance with righteousness. This, however, is the constant condition, when there is law. A sage-king does not value righteousness, but he values the law. If with the law one sees to it that it is clear, and with commands that they are carried out, then it will be all right.

URN: ctp:shang-jun-shu/policies