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「古之立國也有四民焉：執契脩版圖，奉聖王之法，治禮義之中，謂之士；竭力以盡地利，謂之農夫；審曲直形勢，飭五材以別民器，謂之百工；通四方之珍異以資之，謂之商旅。各世其事，毋遷其業，少而習之，其心安之，則若性然而功不休也。故其處之也，各從其族，不使相奪，所以一其耳目也。不勤乎四職者，謂之窮民，役諸圜土。凡民出入行止，會聚飲食，皆有其節，不得怠荒，以妨生務，以麗罪罰。然則安有群行方外，而專治交游者乎？是故五家為比，使之相保。比有長。五比為閭，使之相憂，閭有胥。四閭為族，使之相葬，族有師。五族為黨，使之相救，黨有正。五黨為州，使之相賙，州有長。五州為鄉，使之相賓，鄉有大夫。必有聰明慈惠之人，使各掌其鄉之政教、禁令。正月之吉，受法于司徒，退而頒之于其州黨族閭，比之群吏，使各以教其所治之民，以考其德行，察其道藝，以歲時登。其大夫察其眾寡，凡民之有德行、道藝者，比以告閭，閭以告族，族以告黨，黨以告州，州以告鄉，鄉以告。民有罪奇衺者，比以告，亦如之。有善而不以告，謂之蔽賢，蔽賢有罰；有惡而不以告，謂之黨逆，黨逆亦有罰。故民不得有遺善，亦不得有隱惡，鄉大夫三年則大比而興賢能者，鄉老及鄉大夫群吏獻賢能之書於王，王拜受之，登於天府，其爵之命也，各隨其才之所宜，不以大司小，不以輕任重，故《》曰：『』此先王取士官人之法也。故其民莫不反本而自求，慎德而積小，知福祚之來不由於人也；故無交游之事，無請託之端；心澄體靜，恬然自得；咸相率以正道，相厲以誠愨，姦說不興，邪陂自息矣。

《史書 - Histories》

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《鹽鐵論 - Yan Tie Lun》
Related discussion

[Western Han] 81 BC-9 Huan Kuan

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《卷二》

《刺復》

刺復:

文學曰：「輸子之制材木也，正其規矩而鑿枘調。師曠之諧五音也，正其六律而宮商調。當世之工匠，不能調其鑿枘，則改規矩，不能協聲音，則變舊律。是以鑿枘刺戾而不合，聲音泛越而不和。夫舉規矩而知宜，吹律而知變，上也；因循而不作，以俟其人，次也。是以曹丞相日飲醇酒，倪大夫閉口不言。故治大者不可以煩，煩則亂；治小者不可以怠，怠則廢。春秋曰：『其政恢卓，恢卓可以為卿相。其政察察，察察可以為匹夫。』夫維綱不張，禮義不行，公卿之憂也。案上之文，期會之事，丞史之任也。《》曰：『俊乂在官，百僚師師，百工惟時，庶尹允諧。』言官得其人，人任其事，故官治而不亂，事起而不廢，士守其職，大夫理其位，公卿總要執凡而已。故任能者責成而不勞，任己者事廢而無功。桓公之於管仲，耳而目之。故君子勞於求賢，逸於用之，豈云殆哉？昔周公之相也，謙卑而不鄰，以勞天下之士，是以俊又滿朝，賢智充門。孔子無爵位，以布衣從才士七十有餘人，皆諸侯卿相之人也，況處三公之尊以養天下之士哉？今以公卿之上位，爵祿之美，而不能致士，則未有進賢之道。堯之舉舜也，賓而妻之。桓公舉管仲也，賓而師之。以天子而妻匹夫，可謂親賢矣。以諸侯而師匹夫，可謂敬賓矣。是以賢者從之若流，歸之不疑。今當世在位者，既無燕昭之下士，鹿鳴之樂贀，而行臧文、子椒之意，蔽賢妒能，自高其智，訾人之才，足己而不問，卑士而不友，以位尚賢，以祿驕士，而求士之用，亦難矣！」

《經典文獻 - Ancient Classics》

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《尚書 - Shang Shu》

[Spring and Autumn (772 BC - 476 BC)]

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Source
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[Also known as: 《書》, 《書經》, "The Classic of History", "The Book of Documents"]

《虞書 - Yu Shu》

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《皋陶謨 - Counsels of Gao-yao》

English translation: James Legge ^[?]

Books referencing 《皋陶謨》 Library Resources

2 Jump to dictionary Show parallel passages	皋陶謨:	皋陶曰：「都！亦行有九德，亦言其人有德，乃言曰，載采采。」
	Counsels of Gao-yao:	Gao-Yao said, 'Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.'
Jump to dictionary		禹曰：「何？」
		Yu asked, 'What (are the nine virtues)?'
Jump to dictionary Show parallel passages Related discussion		皋陶曰：「寬而栗。柔而立，愿而恭，亂而敬，擾而毅，直而溫，簡而廉，剛而塞，彊而義，彰厥有常。吉哉！日宣三德，夙夜浚明有家。日嚴祗敬六德，亮采有邦，翕受敷施。九德咸事，俊乂在官。百僚師師，百工惟時。撫于五辰，庶績其凝。無教逸欲。有邦兢兢業業，一日二日萬幾。無曠庶官，天工人其代之。天敘有典，勑我五典五惇哉！天秩有禮，自我五禮有庸哉！同寅協恭和衷哉！天命有德，五服五章哉！天討有罪，五刑五用哉！政事懋哉懋哉！天聰明，自我民聰明，天明畏自我民明威。達于上下，敬哉有土。」
		Gao-Yao replied, 'Affability combined with dignity; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness; straightforwardness combined with gentleness; an easy negligence combined with discrimination; boldness combined with sincerity; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them) - and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's; men must act for it! From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties - and lo! we have the five courses of honourable conduct. From Heaven are the (social) distinctions with their several ceremonies; from us come the observances of those five ceremonies - and lo! they appear in regular practice. When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous - are there not the five habiliments, five decorations of them? Heaven punishes the guilty - are there not the five punishments, to be severally used for that purpose? The business of government! - ought we not to be earnest in it? ought we not to be earnest in it? Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe - such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!'

《漢代之後 - Post-Han》
Related discussion

《隋唐 - Sui-Tang》

《群書治要》

[Tang] 631

《卷二》

《尚書》

尚書:

九德咸事，俊乂在官，使九德之人皆用事，則俊德治能之士并在官也。百僚師師，百工惟時，僚工皆官也。師師，相師法也。百官皆是，言政無非也。庶績其凝，凝，成也。言百事功皆成也。無教逸欲有邦，不為逸豫貪欲之教，是有國者之常也。兢兢業業，一日二日萬幾，兢兢，戒慎，業業，危懼，戒懼萬事微也。無曠庶官，天工人其代之，曠，空也。位非其人為空官，言人代天理官，不可以天官私非其才也。政事懋哉。言無非天意者，故人君居天官，聽政治事，不可以不自勉也。

《宋明 - Song-Ming》

《太平御覽》

[Northern Song] 977-984

《職官部一》

《總敘官》