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問曰：古之時與今之時同乎？曰：「同。」其人同乎？不同乎？曰：「不同。」可與政其誅。俈堯之時，混吾之美在下，其道非獨出人也。山不童而用贍，澤不獘而養足。耕以自養，以其餘應良天子，故平。牛馬之牧不相及，人民之俗不相知，不出百里而來足，故卿而不理，靜也。其獄一踦腓一踦屨而當死。今周公斷指滿稽，斷首滿稽，斷足滿稽，而死民不服，非人性也，敝也。地重人載，毀敝而養不足，事末作而民興之；是以下名而上實也，聖人者，省諸本而游諸樂，大昏也，博夜也。 |
| | The question is asked: Are the times of ancient times the same as those of today? It is said, "Yes, they are the same." Are the people the same? Are they not the same? It is said, "No, they are different." They can be governed and punished accordingly. In the time of Yao, the beauty of Hunwu was found among the common people; its way did not arise solely from individuals. Mountains were not denuded yet their resources were sufficient, and marshes were not exhausted yet their capacity to nourish was adequate. They tilled the land for their own sustenance and used the surplus to respond to a virtuous emperor, hence peace prevailed. The herds of oxen and horses did not interfere with one another, the customs of the people were unknown to each other, yet within a hundred li all needs were met; therefore, officials governed without intervention—this was tranquility. In their judicial cases, one who had only one lame leg and another with only one sandal were deemed to deserve death. Now, in the time of the Duke of Zhou, fingers cut off filled the examination records, heads cut off filled them, and feet cut off filled them; yet the people who died did not accept it—this is not human nature, but corruption. The land bears heavy burdens on its people; destruction and decay have led to insufficient sustenance, and the pursuit of trivial matters has stirred up the populace. This is why names are valued below while substance is esteemed above. A sage reduces matters to their fundamentals and roams among pleasures; this is a great darkness, an all-encompassing night.
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問曰：「興時化若何？」莫善於侈靡；賤有實，敬無用，則人可刑也。故賤粟米而如敬珠玉，好禮樂而如賤事業。本之殆也，珠者陰之陽也，故勝火。玉者陰之陰也，故勝水。其化如神。故天子臧珠玉，諸侯臧金石，大夫畜狗馬，百姓臧布帛。不然，則強者能守之，智者能牧之，賤所貴而貴所賤。不然，鰥寡獨老不與得焉，均之始也。 |
| | The question is asked: "What should be done in times of revival?" Nothing is better than indulgence and extravagance; 硇 If the useful are despised and the useless revered, then people can be punished. Therefore, grains should be treated as cheap as pearls and jade, and rites and music should be cherished while practical endeavors are regarded as lowly. This is a danger at the root; pearls represent yin within yang, hence they overcome fire. Jade represents yin within yin, therefore it overcomes water. Its transformation is like that of a deity. Therefore, the Son of Heaven stores pearls and jade; feudal lords store gold and stone; high officials keep dogs and horses; and common people store cloth and silk. Otherwise, the strong would be able to hold power, the wise could govern, and what is valued would become cheap while what is cheap would become valuable. Otherwise, widowers, widows, orphans, and the elderly would not be able to obtain it; this is where equality begins.
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政與教庸急？管子曰：夫政教相似而殊方，若夫教者，標然若秋雲之遠，動人心之悲；藹然若夏之靜雲，乃及人之體，𩿊然若謞之靜。動人意以怨，蕩蕩若流水，使人思之。人所生往，教之始也，身必備之。辟之若秋雲之始見，賢者不肖者化焉。敬而待之，愛而使之，若樊神山祭之。賢者少。不肖者多。使其賢，不肖惡得不化。今夫政則少則，若夫成形之徵者也，去則少可使人乎。 |
| | Which is more urgent: governance or education? Master Guan said: Governance and education are similar yet differ in method. As for education, it is bright like distant autumn clouds, stirring the sorrow of people's hearts; It is gentle as a quiet summer cloud, reaching the body of the people, and still like the silence before dawn. It stirs resentment in people's minds, flowing gently like water, making them reflect. This is where education begins for the living; one must personally embody it. It spreads like distant autumn clouds first appearing, transforming both the virtuous and the unworthy. Respect it and await its course; love it and employ it, as one would perform a ritual at Fanshen Mountain. Virtuous people are few. The unworthy are many. If the virtuous lead, how could the unworthy fail to be transformed? Now, governance has few rules; it is like a sign of formed shapes. If one departs from these few principles, can people still be guided?
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用貧與富，何如而可，曰：甚富不可使，甚貧不知恥，水平而不流，無源則遫竭，雲平而雨不甚，無委雲，雨則遫已。政平而無威，則不行。愛而無親則流。親左有用，無用則辟之，若相為有兆怨。上短下長，無度而用，則危本不稱。而祀譚次祖，犯詛渝盟傷言。敬祖禰，尊始也。齊約之信，論行也。尊天地之理，所以論威也。薄德之君之府囊也。必因成形而論於人，此政行也。 |
| | Regarding the use of the poor and the rich, how should it be done? It is said: The extremely rich cannot be controlled; the extremely poor do not know shame. Water that is level does not flow, and without a source, it dries up quickly. Clouds that are even produce little rain, and without gathering clouds, rain ceases swiftly. If governance is level but lacks authority, then it will not be effective. Love without closeness leads to indulgence. Those on the left who are useful should be kept close; those useless must be repelled, as if they were signs of future resentment. If superiors are short and inferiors tall, using them without measure leads to danger at the root, where things do not match their roles. And if one honors Tan Ci Zu in sacrifice, it violates curses and betrays oaths, harming words. Respecting ancestors is honoring the beginning. The faith of Qi Yue is a matter of conduct and discussion. Respecting the principles of heaven and earth is how authority is discussed. The treasury of a ruler with shallow virtue is like an empty pouch. One must rely on formed shapes and discuss them among people; this is how governance proceeds.
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可以王乎？請問用之若何？必辨於天地之道，然後功名可以殖。辨於地利，而民可富。通於侈靡，而士可戚。君親自好事，強以立斷，仁以好任。人君壽以政年，百姓不夭厲，六畜鞍育，五穀鞍熟，然後民力可得用。鄰國之君俱不賢，然後得王。 |
| | Can one thereby become a universal ruler? Please ask, how should it be used? One must distinguish the principles of heaven and earth; only then can achievements and reputation flourish. Understanding the advantages of the land allows the people to become wealthy. Being familiar with indulgence and extravagance makes scholars feel sorrowful. The ruler personally engages in good deeds, is resolute in decisive action, and kind in appointing officials. A ruler's longevity is measured by the years of good governance; if common people do not suffer early deaths, livestock thrives, and five grains mature abundantly, then the strength of the people can be used. Only when neighboring rulers are all unworthy can one become a universal ruler.
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俱賢若何？曰：忽然易卿而移，忽然易事而化，變而足以成名。承獘而民勸之，慈種而民富，應言待感，與物俱長，故日月之明，應風雨而種。天之所覆，地之所載，斯民之良也，不有而醜天地，非天子之事也。民變而不能變，是梲之傅革，有革而不能革，不可服。民死信，諸侯死化。 |
| | What if they are all virtuous? It is said: Suddenly changing officials and shifting, suddenly altering affairs and transforming—change is sufficient to establish a reputation. By inheriting decay and encouraging the people, by nurturing seeds and enriching them, responding to words with feeling, growing together with things—thus, the brightness of sun and moon responds to wind and rain in sowing. The heavens cover all, the earth supports all; these are the good among the people. To possess them and yet despise heaven and earth is not the duty of a Son of Heaven. If the people change but cannot be transformed, it is like applying new skin to rotten wood; if there is reform but one cannot reform, it will not be accepted. The common people die for faith, and feudal lords die for transformation.
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請問諸侯之化獘？獘也者，家也。家也者，以因人之所重而行之。吾君長來獵君長虎豹之皮用。功力之君上金玉幣，好戰之君上甲兵。甲兵之本，必先於田宅。今吾君戰則請行民之所重，飲食者也，侈樂者也，民之所願也，足其所欲，贍其所願，則能用之耳。今使衣皮而冠角食野草，飲野水，庸能用之？傷心者不可以致功。故嘗至味，而罷至樂。而雕卵然後瀹之，雕橑然後爨之。丹沙之穴不塞，則商賈不處。富者靡之，貧者為之，此百姓之怠生百振而食非，獨自為也。為之畜化，用其臣者，予而奪之，使而輟之，徒以而富之，父繫而伏之，予虛爵而驕之。收其春秋之時而消之，有集禮我而居之。時舉其強者以譽之。強而可使服事。辯以辯辭，智以招請，廉以摽人，堅強以乘六，廣其德以輕上，位不能使之而流徙，此謂國亡之郤。故法而守常，尊禮而變俗，上信而賤文，好緣而好駔，此謂成國之法也。為國者，反民性，然後可以與民戚，民欲佚，而教以勞。民欲生，而教以死。勞教定而國富，死教定而威行。 |
| | Please ask: What is the decay of transformation among feudal lords? Decay, in this case, refers to the family. A family follows what people value and acts accordingly. My ruler has long come to hunt, using the hides of tigers and leopards. A ruler who values achievements prizes gold, jade, and currency; a warlike ruler prizes armor and weapons. The foundation of armor and weapons must begin with farmland and dwellings. Now, when our ruler wages war, he should act according to what the people value—food and drink, indulgence in music; these are what the people desire. Satisfy their desires, fulfill their wishes, then they can be used. Now, if one makes them wear animal hides and horn hats, eat wild grass, drink spring water—how could they be used? Those with wounded hearts cannot achieve accomplishments. Therefore, one should taste the most refined flavors and cease from excessive pleasures. Carve an egg before boiling it; carve a beam before using it for firewood. If the cinnabar mine is not sealed, then merchants and traders will not settle there. The rich indulge in luxury while the poor labor for them; this is why the common people become idle, rise up in a hundred ways, and eat improperly—it is done by themselves alone. To cultivate transformation, a ruler uses his ministers by giving and then taking away, commanding them only to stop, enriching them without cause, binding their fathers and subduing them, bestowing empty titles to make them arrogant. Seize the seasons of spring and autumn and dissipate them; gather rituals for me and reside in them. At the right time, elevate the strong ones to praise them. The strong can be made to serve and obey. Debating with eloquent words, using wisdom to invite requests, being upright to distinguish people, and strong enough to control six directions; expanding virtue while belittling superiors—positions cannot restrain them, so they move freely. This is called the flaw leading to a nation's downfall. Therefore, abide by laws and maintain the norm; respect rites while transforming customs. Value trust above written words; favor connections and horses—this is called the law of a well-established state. To govern a country, one must oppose human nature; only then can one share the people's hardships. The people desire ease, yet they are taught to labor. The people desire life, yet they are taught about death. When labor and instruction are established, the country becomes wealthy; when lessons on death are set in place, authority is carried out effectively.
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聖人者，陰陽理，故平外而險中；故信其情者傷其神，美其質者傷其文，化之美者應其名，變其美者應其時，不能兆其端者菑及之。故緣地之利，承從天之指，辱舉其死，開國閉辱，知其緣地之利者，所以參天地之吉綱也；承從天之指者，動必明。辱舉其死者，與其失人同公事，則道必行。開其國門者，玩之以善言。柰其斝辱，知神次者，操犧牲與其珪璧，以執其斝。家小害，以小勝大。員其中，辰其外。而復畏強，長其虛，而物正以視其中情。 |
| | A sage understands yin and yang principles, thus appearing level externally but dangerous internally; Therefore, trusting emotions harms the spirit; praising one's nature harms its refinement. Transformation that is beautiful responds to reputation; change in beauty responds to the times. Those who cannot foresee the beginning will suffer accordingly. Therefore, by following the advantages of the land and heeding the guidance of heaven, disgrace is transformed into death. Opening a state while closing disgrace—those who understand the benefits of their land are thus aligned with the auspicious principles of heaven and earth. Those who follow the guidance of heaven act with certainty. Transforming disgrace into death, treating it as a shared duty with those who have lost people—then the way will surely be carried out. One who opens the gates of a state should pacify them with kind words. To bear disgrace in one's cup, those who understand divine order take hold of sacrifices and jade offerings to grasp the cup. A small family may cause harm, yet a small force can overcome a large one. Round within, marked by the stars without. Yet again fearing strength, prolonging emptiness, while things remain upright to observe their true nature within.
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公曰：國門則塞，百姓誰敢敖，胡以備之？擇天下之所宥，擇鬼之所當，擇人天之所戴，而前付其身，此所以安之也。強與短而立，齊國之若何？高予之名而舉之，重予之官而危之，因責其能以隨之，猶傶則疏之，毋使人圖之，猶疏則數之，毋使人曲之，此所以為之也。 |
| | The official said: If the gates of the state are closed, who among the common people dares to be arrogant? How then can we prepare for this? Choose what the world forgives, choose what spirits accept, choose what people and heaven support, and place one's body before it—this is how peace is achieved. Standing strong despite weakness—how should the state of Qi act? Bestow a lofty name and elevate them, grant an important office yet place them in danger. Hold them responsible for their abilities to follow through. If they are arrogant, distance from them; do not let others plot against them. If distant, scrutinize them closely; do not allow others to distort the truth—this is how it should be done.
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大有臣甚大，將反為害。吾欲優患除害，將小能察大。為之奈何？潭根之毋伐，固事之毋入，深𪑟之毋涸，不儀之毋助，章明之毋滅，生榮之毋失，十言者不勝此一，雖凶必吉，故平以滿無事，而總以待有事，而為之若何？積者立餘日而侈，美車馬而馳，多酒醴而靡，千歲毋出食，此謂本事。縣人有主，人此治用。然而不治，積之市，一人積之下，一人積之上，此謂利無常。百姓無寶，以利為首。一上一下，唯利所處。利然後能通，通然後成國。利靜而不化，觀其所出，從而移之。 |
| | A great minister who becomes too powerful will turn into a source of harm. I wish to relieve worries and remove dangers, using small abilities to discern the great. How should this be done? Do not cut down the deep roots, do not interfere with established matters, do not drain the deep wells, do not assist what is unmeasured, do not extinguish clear brightness, do not lose vitality and honor—ten words cannot surpass this one. Even in misfortune, there will be good fortune. Therefore, maintain peace and fullness without action, yet prepare for events when they arise. How should this be done? Those who accumulate wealth spend extra days in indulgence, ride fine carriages and horses in haste, consume much wine and delicacies wastefully, yet after a thousand years do not provide food—this is called the true foundation. Each county has its ruler; people here govern through use. Yet if not governed, wealth accumulates in the marketplace: one person hoards below, another above—this is called profit without constancy. The common people have no treasures; they take profit as their priority. One above, one below—only where profit resides. Profit enables communication; communication then leads to the establishment of a state. When profit is still and unchanged, observe its source and shift accordingly.
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視其不可使，因以為民等。擇其好名，因使長民，好而不已，是以為國紀。功未成者，不可以獨名，事未道者，不可以言名，功成然後可以獨名，事道然後可以言名，然後可以承致酢，先其士者之為自犯，後其民者之為自贍。輕國位者國必敗，疏貴戚者謀將泄，毋仕異國之人，是為失經。毋數變易，是為敗成。大臣得罪，勿出封外，是為漏情。毋數據大臣之家而飲酒，是為使國大消。三堯在臧於縣，返於連比，若是者，必從是𤴇亡乎！辟之若尊譚未勝其本，亡流而下，不平令，苟下不治，高下者不足以相待，此謂殺。 |
| | See those who cannot be used, and thus establish the people's hierarchy. Choose those who love reputation, and thereby appoint them to lead the people; if they continue to pursue it without ceasing, this becomes the state's standard. Those whose achievements are not yet complete cannot be given a unique name; those whose deeds have not been discussed cannot be named in speech. Only after accomplishments are achieved can one receive a unique name, and only when deeds are recognized can one be named publicly. Then one is able to properly respond with courtesy. Those who precede their officials act as if they commit offenses themselves; those who follow the people act as if they provide for themselves. He who treats the state's position lightly will surely bring about its downfall; he who neglects close relatives risks the exposure of plans. Do not employ people from foreign states—this is called losing the norm. Do not frequently change and alter things; this is what leads to failure in success. When a high minister commits an offense, do not exile him beyond the borders of the fief—this is called leaking sentiment. Do not gather in the home of a high minister and drink wine; this leads to great decline in the state. Three Yao figures are hidden in Zang within the county, returning among close associates; if this is so, surely they will follow and perish with it! If one avoids as if respecting Tan but cannot overcome the root, like a stream that dries up and flows downward, failing to issue fair commands—if below is not governed properly, then those above and below are insufficient to support each other—this is called destruction.
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事立而壞，何也？兵遠而畏，何也？民已聚而散，何也？輟安而危，何也？功成而不信者，殆。兵強而無義者，殘。不謹於附近而欲求遠者，兵不信，略近臣合於其遠者，立，亡國之起，毀國之族，則兵遠而不畏。國小而修大，仁而不利，猶有爭名者，累哉是也。樂聚之力，以兼人之強，以待其害，雖聚必散。大王不恃眾而自恃，百姓自聚，供而後利之，成而無害。疏戚而好外。企以仁而謀泄，賤寡而好大，此所以危。 |
| | A matter is established yet falls into ruin; why is this? The army is distant and fears, why is that? The people have gathered yet dispersed—why is this so? Ceasing safety and entering danger—why is that so? One who achieves success yet lacks trustworthiness is in peril. An army that is strong but without righteousness will be ruthless and destructive. Those who do not carefully manage their immediate surroundings yet seek the distant will find their army untrustworthy. When a general neglects nearby officials and aligns with those far away, he rises to power; thus begins the downfall of the state and destruction of its people—this is why the army becomes distant and fearless. A small state that aspires to greatness, benevolent yet unprofitable—those who still contend for reputation are burdened indeed. Taking pleasure in the strength of gathering forces, combining with others' power to await harm—though gathered, it will surely disperse. The great king does not rely on numbers but on self-reliance; the people gather of their own accord, providing first and then receiving benefit—thus achieving success without harm. Neglecting close relatives while favoring outsiders. Aspiring with benevolence yet leaking plans, despising the few while desiring grandeur—this is why danger arises.
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眾而約。實取而言讓。行陰而言陽，利人之有禍，言人之無患，吾欲獨有是，若何？是故之時陳財之道，可以行，今也利散而民察，必放之身然後行。公曰謂何，長喪以𪑺其時，重送葬以起身財，一親往，一親來，所以合親也，此謂眾約。問用之若何？巨瘞堷，所以使貧民也。美壟墓，所以文明也。巨棺槨，所以起木工也。多衣衾，所以起女工也。猶不盡，故有次畜也，有差樊，有瘞藏，作此相食，然後民相利，守戰之備合矣。 |
| | Numerous yet bound by agreement. Taking in reality while speaking of yielding. Acting secretly yet speaking openly, benefiting from others' misfortunes, claiming others have no troubles—I wish to possess this alone. How can I do so? Therefore, in those times the way of displaying wealth could be practiced; now that profit is dispersed and people are observant, one must first release it from oneself before proceeding. The official asked, "What is meant by this?" Prolonged mourning to exhaust the time, lavish funerals to deplete one's wealth; one relative goes, another comes—this unites relatives. This is called a gathering of many agreements. How should this be used? Large burials and mounds are what make the poor people impoverished. Beautiful burial mounds signify civilization. Large coffins and outer cases are what give rise to the woodworkers' trade. Many clothes and quilts are what stimulate the female workers' craft. Yet this is still not enough, so there are secondary provisions, distinctions in enclosures, and burials. Creating these for mutual sustenance, the people then benefit each other, and preparations for defense and war unite accordingly.
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鄉殊俗，國異禮，則民不流矣，不同法，則民不困。鄉丘老不通睹，誅流散，則人不眺。安鄉樂宅享祭，而謳吟稱號者皆誅，所以留民俗也。斷方井田之數，乘馬甸之眾，制之陵谿，立鬼神而謹祭，皆以能別為食數，示重本也。故地廣千里者，祿重而祭尊，其君無餘，地與他若一者，從而艾之，君始者，艾若一者，從乎殺，與于殺若一者。從者艾，艾若一者，從于殺，與于殺若一者，從無封始，王事者上，王者上事，霸者生功，言重本，是為十禺。分免而不爭，言先人而自後也。官禮之司，昭穆之離，先後功器，事之治，尊鬼而守故，戰事之任，高功而下死，本事食功而省利，勸臣上義而不能與小利。五官者，人爭其職，然後君聞。祭之時，上賢者也。故君臣掌，君臣掌，則上下均，此以知上賢無益也，其亡茲適。上賢者亡，而役賢者昌，上義以禁暴，尊祖以敬祖，聚宗以朝殺，示不輕為主也。載祭明置，高子聞之，以告中寢諸子，中寢諸子告寡人，舍朝不鼎饋，中寢諸子告宮中女子曰，公將有行，故不送公，公言無行，女安聞之，曰：聞之中寢諸子，索中寢諸子而問之，寡人無行，女安聞之，吾聞之先人，諸侯舍於朝不鼎饋者，非有外事，必有內憂。公曰：吾不欲與汝及若。女言至焉，不得毋與女及若言，吾欲致諸侯，諸侯不至若何哉？女子不辯於致諸侯，自吾不為污殺之事人，布織不可得而衣，故雖有聖人惡用之。 |
| | When villages have distinct customs and states different rites, the people will not drift away; when laws differ, the people are not burdened. If elders in the village hills cannot see clearly and punish those who scatter, then people will not wander. Those who dwell peacefully in their hometowns, enjoy ancestral sacrifices, and chant praises or titles shall all be punished—this is to retain folk customs. Determine the number of square fields and wells, calculate the population in pastures by horse numbers, regulate them on hillsides and streams, establish deities and spirits with careful sacrifices—all are done to distinguish food distribution according to ability, demonstrating reverence for fundamentals. Therefore, for a ruler whose territory spans a thousand li, the salary is generous and sacrifices are honored; his lordship has no excess. For land equal to others, follow accordingly in reduction. A newly established ruler, if reduced equally, follows the pattern of killing; those treated as equals in killing shall be so. Those who follow are reduced; if reduction is equal, they follow the pattern of killing. Those treated equally in killing follow from no fief at first. The ruler's affairs come first; a true king prioritizes governance, a hegemon achieves merit through life. Emphasizing fundamentals—this is called Shiyu. Divide and exempt without contention; this means speaking of ancestors first and oneself last. The officials of rites and their duties, the distinction between ancestors' generations, the order of merit and instruments—these are matters of governance. Reverence for spirits and preservation of tradition determine military responsibilities; high merit is placed above death. The fundamental task is to provide food according to merit while conserving profit, encouraging ministers to pursue righteousness without yielding to petty gains. The five officials: when people contend for their positions, the ruler then becomes aware. At the time of sacrifice, it is to honor the worthy. Therefore, when rulers and ministers share responsibilities, when they do so, superiors and inferiors are balanced. From this one knows that honoring the worthy brings no benefit; its downfall is inevitable. When those who honor the worthy perish, and those who serve the worthy flourish—upholding righteousness to restrain violence, honoring ancestors to show reverence, gathering clans for court executions—to demonstrate that one does not lightly assume leadership. The clear arrangement of sacrificial rites was known by Gaozi, who informed the sons in Zhongqin. The sons of Zhongqin told me: "They abandoned court without offering food from the tripod." The sons of Zhongqin then told the women in the palace: "The lord is about to take action, so we did not send him off." I said, "I have no such plan; how did you hear this?" They replied, "We heard it from the sons of Zhongqin." I summoned the sons of Zhongqin and asked them, "I have no plans; how could you know this?" They answered, "We heard it from our ancestors. When feudal lords abandon court without tripod offerings, if not for external affairs, there must be internal worries." The lord said: I do not wish to involve you or your kind. Your words have reached me, and I cannot avoid speaking with you. I wish to summon the feudal lords; if they do not come, what should be done? Women are not capable of summoning feudal lords. Since I do not engage in corrupt or violent acts, fine cloth cannot be obtained for clothing; thus, even a sage would find them useless.
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能摩故道新道，定國家然後化時乎。國貧而鄙富，苴美於朝市國；國富而鄙貧，莫盡如市。市也者，勸也，勸者所以起本，善而末事起，不侈，本事不得立。選賢舉能不可得，惡得伐不服用。百夫無長，不可臨也；千乘有道，不可修也。夫紂在上，惡得伐不得，鈞則戰，守則攻。百蓋無築，千聚無社，謂之陋。一舉而取天下，有一事之時也。萬諸侯鈞，萬民無聽，上位不能為功更制，其能王乎？ |
| | One who can polish the old path and create new ones, establish the state before transforming with the times. A poor state yet a rich frontier, its coarse beauty surpasses that of the court and marketplace in the nation; A wealthy state with a poor frontier—none can rival the market. The marketplace is encouragement; encouragement gives rise to fundamentals. When goodness prevails, secondary matters arise. Without extravagance, the fundamental tasks cannot be established. Choosing the worthy and appointing the capable is unattainable; how then can one attack those who do not submit or use? A hundred men without a leader cannot be led into battle. Thousand chariots with order—cannot be improved upon. When Zhou was in power, how could one attack or not? If equal in strength, fight; if defending, launch an attack. A hundred tents without walls, a thousand gatherings without ancestral altars—this is called crude and uncultured. To seize the whole world in one move marks an era of singular achievement. Ten thousand feudal lords equal, ten thousand people without obedience—can the ruler above establish new achievements and systems? Can he become a king?
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緣故修法，以政治道，則約殺子。吾君故取，夷吾謂替。公曰：何若？對曰：以同，其日久臨，可立而待，鬼神不明。囊橐之食無報，明厚德也。沈畜，示輕財也。先立象而定期，則民從之。故為禱。朝縷綿，明輕財而重名。公曰同臨，所謂同者，其以先後智渝者也。鈞同財，爭依則說，十則從服，萬則化成功而不能識。而民期然後成形而更名則臨矣。 |
| | Following past precedents to revise laws, governing through political principles—this leads to restraint in killing offspring. My lord once took it; I, Yiwu, call this replacement. The official said: What is to be done? He replied: By unity, with time passing and enduring, one can stand and wait; the spirits are not clear. Food stored in pouches without repayment—this clarifies great virtue. Deep storage demonstrates disregard for wealth. Establish symbols first and set a schedule; then the people will follow. Therefore, prayers are made. The court is adorned with fine silk—this shows light regard for wealth and great value on reputation. The official said: "Unite in governance." What is meant by unity? It refers to those who, through wisdom and order, clarify the sequence. Equal wealth among equals—strife follows dependence; ten obey, a hundred transform into success yet cannot recognize it. When the people anticipate and then take form and change names, governance is established.
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請問為邊若何？對曰：夫邊日變，不可以常知觀也。民未始變而是變，是為自亂。請問諸邊而參其亂，任之以事，因其謀，方百里之地。樹表相望者。丈夫走禍婦人備食，內外相備。春秋一日，敗曰千金，稱本而動，候人不可重也。唯交於上，能必於邊之辭。行人可不有私，不有私，所以為內因也。使能者有主矣，而內事。 |
| | I respectfully ask: How should one govern the frontier? He replied: The frontier changes daily and cannot be understood through fixed knowledge. The people have not begun to change yet it is considered as changing—this is self-induced chaos. I respectfully ask: Regarding the frontiers, examine their disorder, assign them tasks, follow their plans, and govern a hundred-li territory. Those who set up markers visible to each other. Men flee from disaster while women prepare food—interior and exterior support each other. In a single day of spring or autumn, defeat is worth a thousand gold; acting according to fundamentals, one cannot place great trust in messengers. Only by connecting with the superior can one surely understand frontier matters. Envoys must not have private interests; lacking such, they serve as internal causes. Assign the capable to leadership and handle internal affairs.
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萬世之國，必有萬世之實，必因天地之道，無使其內，使其外，使其小，毋使其大，棄其國寶，使其大，貴一與而聖稱其寶，使其小，可以為道。能則專，專則佚。椽能踰，則椽於踰。能宮。則不守而不散，眾能伯，不然將見對。君子者，勉於糾人者也，非見糾者也。故輕者輕，重者重，前後不慈。凡輕者，操實也。以輕則可使，重不可起輕，輕重有齊，重以為國，輕以為死。毋全祿貧國，而用不足。毋全賞好德，惡亡使常。 |
| | A state lasting ten thousand generations must possess enduring realities. It must follow the principles of heaven and earth, not allowing internal matters to dominate but external ones; not making things great but small. Discard national treasures by making them great—value one thing alone, and sages will call it treasure. Making things small allows it to become a principle. Ability leads to specialization; specialization leads to ease. If a beam can cross, then it is used for crossing. It can serve as a palace. Then it will neither defend nor disperse; many abilities will contend, otherwise confrontation will arise. A gentleman is one who encourages the correction of others, not one who is corrected himself. Therefore, what is light remains light, and what is heavy remains heavy; there is no leniency between before and after. All that is light is grasped in reality. With the light, one can be used; the heavy cannot become light. Light and heavy have their order—use the heavy for the state, the light for death. Do not fully grant salaries to a poor country where resources are insufficient. Do not entirely reward those who favor virtue, for evil will vanish and governance will become routine.
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請問先合於天下而無私怨，犯強而無私害，為之若何？對曰：國雖強，令必忠以義，國雖弱，令必敬以哀。強弱不犯，則人欲聽矣。先人而自後，而無以為仁也。加功於人而勿得，所橐者遠矣，所爭者外矣。明無私交，則無內怨。與大則勝，私交眾則怨殺夷吾也。如以予人財者，不如無奪時。如以予人食者，不如毋奪其事。此謂無內外之患。事故也，君臣之際也，禮義者，人君之神也，且君臣之屬也，親戚之愛，性也。使君親之察同索屬故也，使人君不安者，屬際也，不可不謹也。賢不可威，能不可留，杜事之於前，易也。水鼎之汨也，人聚之，壤地之美也，人死之，若江湖之大也，求珠貝者不令也。逐神而遠熱，交觶者不處，兄遺利，夫事左中國之人，觀危國過君而弋其能者，豈不幾於危社主哉？利不可法，故民流，神不可法，故事之。天地不可留，故動化，故從新。是故得天者，高而不崩。得人者，卑而不可勝，是故聖人重之，人君重之，故至貞生至信，至言往至絞，生至自有道，不務以文勝情，不務以多勝少。不動則望有廧，旬身行。法制度量，王者典器也。執故義道，畏變也，天地若夫神之動化變者也，天地之極也。能與化起而王用，則不可以道山也。仁者善用，智者善用，非其人，則與神往矣。 |
| | I respectfully ask: How can one first unite with the world without private grievances, confront strength without private harm? The reply is: Though a state may be strong, its commands must be loyal and righteous; though a state may be weak, its commands must be respectful and compassionate. If strength and weakness do not provoke conflict, then people will wish to obey. Putting others first and oneself last does not necessarily mean practicing benevolence. Bestow merit upon people without expecting reward; what one carries will be far-reaching, and competition will lie outside. Clarity in having no private connections means there will be no internal grievances. Align with the great and one prevails; many private connections breed resentment, which destroys even a man like Yiwu. Giving wealth to others is not as good as not seizing their time. Giving food to people is not as good as refraining from taking away their duties. This is called having no internal or external troubles. Affairs and events are matters of the relationship between ruler and minister. Rituals and righteousness are the spirit of a sovereign, as well as the bond between ruler and subject; affection among relatives is human nature. When a sovereign personally investigates to find those with the same connections, it causes unrest for the ruler—this is due to relationships and affiliations; one must be cautious. The virtuous cannot be intimidated, the capable cannot be detained; preventing matters beforehand is easy. The muddy flow of the Shuiding, people gather there; the beauty of fertile land, people die for it. Like the vastness of rivers and lakes, those seeking pearls and shells do not command them. Pursue spirits and distance from heat; those who exchange cups do not dwell. A brother abandons profit, a man attends to affairs for the people of Zhongguo. Observing dangerous states and overstepping rulers while seeking their abilities—how close is this to endangering the state's foundation? Profit cannot be regulated, hence people drift; spirits cannot be controlled, thus matters follow their course. Heaven and earth cannot be detained, so they move and transform, thus following renewal. Therefore, he who gains heaven's favor is lofty yet does not collapse. He who gains the people is humble yet unbeatable. Therefore, sages value this, and sovereigns value it; thus arises utmost integrity and utmost trustworthiness, utmost words reaching to utmost tension, life attaining its own way. One does not strive for form over feeling, nor quantity over scarcity. Without action, one hopes for walls; the body moves daily. Laws, systems, and measurements are the standard instruments of a sovereign. Upholding ancient principles is fear of change; heaven and earth, like divine movements and transformations, represent their ultimate state. If one can rise with transformation and be used by the sovereign, then one cannot be confined to a mountain path. The benevolent are good at using [resources], and the wise are good at using them; if not such people, then they go with the divine.
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衣食之於人也，不可以一日違也。親戚可以時大也，是故聖人萬民艱處而立焉。人死則易云，生則難合也，故一為賞，再為常，三為固然。其小行之，則俗也。久之，則禮義。故無使下當上必行之。然後移商人於國，非用人也，不擇鄉而處，不擇君而使。出則從利，入則不守。國之山林也，則而利之，市塵之所及，二依其本，故上侈而下靡。而君臣相上下相親，則君臣之財不私藏，然則貪動枳而得食矣。徙邑移市，亦為數一。 |
| | Clothing and food for people cannot be dispensed with even for a single day. Relatives can become great at times; therefore, sages establish themselves amidst the hardships of ten thousand people. When a person dies, it is easy to speak; when alive, it is hard to unite. Therefore, the first act is reward, the second becomes routine, and the third is considered natural. When small actions are carried out, they become custom. Over time, they become rites and righteousness. Therefore, do not make the lower ranks bear what the upper must necessarily perform. Only then can merchants be relocated to the state; it is not about using people, but choosing where they reside without regard for locality and assigning them without preference for a ruler. When going out, follow profit; when entering, do not defend. The mountains and forests of a state are followed for profit; where the dust of markets reaches, two things rely on their roots. Hence, the upper class indulges while the lower class squanders. When ruler and minister are close in hierarchy, their wealth is not privately hoarded; thus, greed moves like a jujube tree to obtain food. Relocating towns and moving markets also form one count.
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問曰：多賢可云？對曰：魚鱉之不食咡者，不出其淵。樹木之勝霜雪者，不聽於天，士能自治者，不從聖人，豈云哉。夷吾之聞之也，不欲強能，不服智而不牧。若旬虛期於月，津若出於一明，然則可以虛矣。故阨其道而薄其所予，則士云矣。不擇人而予之，謂之好人，不擇人而取之。謂之好利。審此兩者，以為處行，則云矣。不方之政，不可以為國。曲靜之言，不可以為道。節時於政，與時往矣。不動以為道，齊以為行。避世之道，不可以進取，陽者進謀，幾者應感。再殺則齊，然後鉉可請也。對曰：「夫鉉謀者天地之虛滿也，合離也。春秋冬夏之勝也。然有知強弱之所尤，然後應諸侯取交。故知安危國之所存，以時事天，以天事神。以神事鬼。故國無罪而君壽，而民不殺，智鉉謀而雜櫜刃焉。其滿為感，其虛為亡，滿虛之合，有時而為實，時而為動，地陽時貸，其冬厚則夏熱，其陽厚則陰寒。是故王者謹於日至，故知虛滿之所在以為政令。已殺生，其合而未散，可以決事。將合可以禺，其隨行以為兵。分其多少。以為曲政。 |
| | The question is asked: Can many virtuous people be said to exist? The reply is: Fish and turtles that do not eat from the riverbank do not leave their depths. Trees that withstand frost and snow do not listen to heaven; scholars who can govern themselves do not follow sages—how could this be said? Yiwu, upon hearing this, did not wish to display strength or ability, nor submit to wisdom without governance. If one waits ten days for a lunar period, the ford appears as if from a single light—thus, it can be considered empty. Therefore, block their path and reduce what is given, then scholars will speak of it. To give without choosing people is called favoring favorites; to take without choosing people. It is called favoring profit. Examine these two, and use them as a basis for conduct—then it will be said. A government without principles cannot serve a state. Twisted and quiet words cannot form the way. Regulate time in governance, and move with the times. Not moving is considered the way; uniformity is considered conduct. The path of withdrawing from the world cannot pursue advancement; the yang aspect advances plans, while the subtle responds to sensation. After two eliminations, order is achieved—then a request for Xuan may be made. The reply said: "A plan involving Xuan is the emptiness and fullness of heaven and earth, their union and separation. It is also the triumph of spring, autumn, winter, and summer. Only when one knows where strength and weakness particularly lie can one then respond to feudal lords and seek alliances. Therefore, knowing the state's safety or danger determines its existence; act according to time for heaven, and according to heaven for spirits. Serve ghosts through spirits. Therefore, a state without guilt has a long-lived ruler and its people are not killed; wisdom in planning mixes with concealed weapons. Its fullness is sensation, its emptiness is loss. The union of full and empty becomes real at times, active at others; the earth's yang lends during time. When winter is thick, summer is hot; when yang is thick, yin is cold. Therefore, a sovereign carefully observes the solar return, thus knowing where emptiness and fullness lie to issue decrees. After killing and giving life, when their union has not yet dispersed, matters can be decided. When about to unite, one may act like Yu; follow this course as the army. Divide their quantity. Use it to form a curved governance.
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請問形有時而變乎？對曰：陰陽之分定，則甘苦之草生也。從其宜，則酸鹹和焉。而形色定焉，以為聲樂。夫陰陽進退，滿虛亡時，其散合可以視歲，唯聖人不為歲。能知滿虛，奪餘滿，補不足。以通政事，以贍民常。地之變氣，應其所出。水之變氣，應之以精。受之以豫。天之變氣，應之以正。且夫天地精氣有五，不必為沮。其前而反，其重陔動毀之進退，即此數之難得者也，此形之時變也。沮平氣之陽，若如辭靜，餘氣之潛然而動，愛氣之潛然而哀，胡得而治動。對曰：得之衰時，位而觀之。佁美然後有煇。修之心，其殺以相待。故有滿虛哀樂之氣也。故書之帝八，神農不與存。為其無位，不能相用。 |
| | I respectfully ask: Do forms change with time? The reply is: When yin and yang are divided, sweet and bitter herbs grow. Follow their suitability, then sour and salty flavors harmonize. Then form and color are fixed, to become music. The advance and retreat of yin and yang, fullness and emptiness without time—when they disperse or unite, it can be observed as the year. Only sages do not act according to the year. Those who know fullness and emptiness take from excess and supplement deficiency. To manage governance, to provide for the people's needs. The changing qi of the land responds according to its origin. The changing qi of water is responded to with refinement. Receive it in preparation. The changing qi of heaven is responded to with righteousness. Moreover, the refined qi of heaven and earth has five types; it need not be discouraged. Its advance followed by retreat, its heavy steps moving forward and backward—this is the rare count of these matters; this is the temporal change of form. Suppressing yang in balanced qi, as if quiet words—remaining qi stirs silently; loved qi moves silently with sorrow. How can this be governed and moved? The reply is: When obtaining it in times of decline, observe its position. Only after stillness and beauty does brilliance arise. Cultivate the mind; its destruction awaits mutual interaction. Therefore, there are qi of fullness, emptiness, sorrow, and joy. Thus it is recorded in the Book of Emperors Eight; Shen Nong does not coexist with it. Because it has no position, it cannot be mutually utilized.
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問鉉之合滿安臧。二十歲而可廣，十二歲而聶廣，百歲傷神。周鄭之禮移矣，則周律之廢矣。則中國之草木有移於不通之野者。然則人君聲服變矣。則臣有依駟之祿。婦人為政，鐵之重反旅金。而聲好下曲，食好鹹苦，則人君日退前，則谿陵山谷之神之祭更，應國之稱號亦更矣。視之亦變，觀之風氣，古之祭，有時而星，有時而星熹，有時而熰，有時而朐，鼠應廣之實，陰陽之數也。華若落之，名祭之號也。是故天子之為國圖具其樹物也。 |
| | The question is about the harmony of Xuan's fullness and Anzang. At twenty years it can be expanded; at twelve years Nie Guang, a hundred years harms the spirit. The rites of Zhou and Zheng have shifted; thus the Zhou regulations are abandoned. Then, the grasses and trees of China will shift to inaccessible wilds. If so, then the ruler's voice and attire have changed. Then ministers will receive 禄 according to their rank of four horses. When women govern, iron's weight reverses the value of gold in travel. And when the voice prefers low melodies, and food favors salty bitterness, then each day the ruler retreats forward; thus the worship of spirits in gullies, hills, and valleys changes, and the state's title also changes. Observing it also changes; examining the winds and qi, ancient sacrifices sometimes involved stars, sometimes starlight, sometimes glowing embers, sometimes qiu. The mouse corresponds to the reality of Guang, which is the number of yin and yang. If it falls like flowers, it is the name and title of sacrifice. Therefore, the Son of Heaven creates a national map that includes its trees and objects.
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