| | 五輔: |
古之聖王，所以取明名廣譽，厚功大業，顯於天下，不忘於後世，非得人者，未之嘗聞。暴王之所以失國家，危社稷，覆宗廟，滅於天下，非失人者，未之嘗聞。今有士之君，皆處欲安，動欲威，戰欲勝，守欲固，大者欲王天下，小者欲霸諸侯。而不務得人，是以小者兵挫而地削，大者身死而國亡，故曰：人不可不務也。此天下之極也。 |
| | The ancient sage kings, who thereby gained illustrious fame and widespread reputation, achieved great merit and grand undertakings, became renowned throughout the world, and were not forgotten by later generations—those who did not gain capable people have never been heard of. Tyrant kings, because of whom the state and country were lost, the ancestral temples overturned, and the dynasty destroyed, becoming obliterated from the world—those who did not lose capable people have never been heard of. (Note: "暴王" is translated as "tyrant kings," a common interpretation for rulers known for their harsh or unjust governance.) Now, among the lords who have scholars, all wish to enjoy peace in their dwellings, desire authority when acting, seek victory in battle, want security in defense, and the ambitious ones aspire to rule over all under heaven while the less so aim to dominate among the feudal lords. Yet if they do not strive to gain capable people, therefore the less ambitious suffer military defeat and territorial loss, while the more ambitious face death themselves and the destruction of their states. Hence it is said: one cannot fail to make gaining people a priority. This is the ultimate principle in all under heaven.
|
| | 五輔: |
曰：然則得人之道，莫如利之。利之之道，莫如教之以政，故善為政者，田疇墾而國邑實，朝廷閒而官府治，公法行而私曲止，倉廩實而囹圄空，賢人進而奸民退，其君子上中正而下諂諛。其士民貴武勇而賤得利。其庶人好耕農而惡飲食。於是財用足，而飲食薪菜饒。是故上必寬裕，而有解舍。下必聽從，而不疾怨。上下和同，而有禮義，故處安而動威，戰勝而守固，是以一戰而正諸侯。不能為政者，田疇荒而國邑虛，朝廷兇而官府亂。公法廢而私曲行，倉廩虛而囹圄實，賢人退而奸民進，其君子上諂諛而下中正，其士民貴得利而賤武勇，其庶人好飲食而惡耕農，於是財用匱而食飲薪菜乏，上彌殘苟，而無解舍，下愈覆鷙而不聽從，上下交引而不和同，故處不安而動不威，戰不勝而守不固，是以小者兵挫而地削，大者身死而國亡，故以此觀之，則政不可不慎也。 |
| | It was said: If so, then the way to gain people is best achieved by benefiting them. The way to benefit people is best achieved by governing them with sound policies. Therefore, those who excel in governance cultivate the fields and make the towns prosperous; they ensure order within the court and effective administration of government offices; public laws are enforced while private injustices cease; granaries are full and prisons empty; virtuous men advance while wicked commoners retreat; their gentlemen hold high principles above and reject flattery below. Its scholars and people value martial valor and despise mere profit-seeking. The common people enjoy farming and dislike indulgence in food and drink. Thus, wealth and resources are sufficient, and food, drink, firewood, and vegetables abound. Therefore, the ruler must be generous and show leniency. The subjects below must obey without resentment or hatred. When superiors and inferiors are harmonious and united, and when rites and righteousness prevail, therefore they enjoy peace in residence and authority in action; they achieve victory in battle and security in defense. Thus, with one campaign they can bring order to the feudal lords. Those who are incapable of governance see their fields fall into disuse and towns become desolate; their courts descend into chaos and government offices grow disorderly. Public laws are abandoned while private injustices prevail; granaries become empty and prisons fill up. Virtuous men retreat while wicked commoners advance. Their gentlemen flatter above and abandon righteousness below. Their scholars and people value profit-seeking and despise martial valor, the common people prefer indulgence in food and drink over farming. Thus wealth and resources dwindle, and provisions of food, drink, firewood and vegetables become scarce. The ruler becomes increasingly cruel and capricious without leniency or mercy; the subjects grow more fierce and defiant, refusing to obey. Superiors and inferiors pull against each other in discord. Therefore they cannot enjoy peace at rest nor command authority when acting; they suffer defeat in battle and insecurity in defense. Hence, the lesser ones face military failure and territorial loss, while those with greater ambitions meet death themselves and lose their states. Thus, from this we see that governance must be approached with utmost caution.
|
| | 五輔: |
德有六興，義有七體，禮有八經，法有五務，權有三度，所謂六興者何？曰：辟田疇，利壇宅。修樹蓺，勸士民，勉稼穡，修牆屋，此謂厚其生。發伏利，輸墆積修道途，便關市，慎將宿，此謂輸之以財。導水潦，利陂溝，決潘渚，潰泥滯，通鬱閉，慎津梁，此謂遺之以利，薄徵斂，輕征賦，弛刑罰，赦罪戾，宥小過，此謂寬其政。養長老，慈幼孤，恤鰥寡，問疾病，弔禍喪，此謂匡其急。衣凍寒。食飢渴，匡貧窶，振罷露。資乏絕，此謂振其窮。凡此六者，德之興也。六者既布，則民之所欲，無不得矣。夫民必得其所欲，然後聽上，聽上，然後政可善為也，故曰德不可不興也。 |
| | Virtue has six manifestations, righteousness has seven forms, rites have eight principles, law has five duties, and authority has three measures. What are these six manifestations of virtue? It was said: Cultivate the fields and benefit the dwellings. Cultivate trees and crops, encourage scholars and people, promote farming and harvesting, and repair walls and houses. This is called enriching their livelihoods. Unearth hidden resources, transport stored goods, repair roads and paths, facilitate customs and markets, and carefully manage inns and accommodations. This is called providing them with wealth. Divert floods, improve dikes and canals, clear stagnant water, remove silt blockages, unblock obstructions, and carefully maintain ferries and bridges. This is called bestowing benefits upon them. Reduce levies and collections, lighten taxes and corvée labor, relax punishments, pardon crimes and offenses, and show leniency for minor faults. This is called easing governance. Support the elderly, care for orphans and young children, show compassion to widowers and widows, inquire about illnesses, and console those suffering from calamities or mourning. This is called assisting in their urgent needs. Provide clothing against the cold. Feed those who are hungry and thirsty, assist the poor and destitute, and support those who have collapsed from exhaustion or exposure. Provide resources to those in dire need; this is called rescuing them from poverty. All these six aspects are manifestations of virtue. Once these six measures have been implemented, then the people's desires will all be fulfilled. The people must obtain what they desire before they will obey their superiors; only when they obey can governance be effectively carried out. Hence it is said: virtue cannot fail to be cultivated.
|
| | 五輔: |
曰：民知德矣，而未知義，然後明行以導之義，義有七體，七體者何？曰：孝悌慈惠，以養親戚。恭敬忠信，以事君上。中正比宜，以行禮節。整齊撙詘，以辟刑僇。纖嗇省用，以備飢饉。敦懞純固，以備禍亂。和協輯睦，以備寇戎。凡此七者，義之體也。夫民必知義然後中正，中正然後和調，和調乃能處安，處安然後動威，動威乃可以戰勝而守固，故曰義不可不行也。 |
| | It was said: The people know virtue, yet do not understand righteousness; therefore one must clearly demonstrate conduct to guide them toward righteousness. Righteousness has seven forms. What are these seven forms? It was said: Filial piety, fraternal respect, kindness and compassion to nurture relatives. Reverence, humility, loyalty, and trustworthiness in serving the ruler. Uprightness and appropriateness to act according to rites and propriety. Orderliness and restraint to avoid punishment and disgrace. Frugality and careful use of resources to prepare for famine and hardship. Sincerity, steadfastness, and firmness to be prepared against calamities and chaos. Harmony, unity, and concord to guard against enemies and warfare. All these seven are the forms of righteousness. The people must understand righteousness before they can be upright and just; only with uprightness and justice can harmony and coordination arise. With harmony and coordination, they may enjoy peace in residence; with peace in residence, they can command authority when acting. With such authority, they are able to achieve victory in battle and ensure security in defense. Therefore it is said: righteousness cannot fail to be practiced.
|
| | 五輔: |
曰：民知義矣，而未知禮，然後飾八經以導之禮。所謂八經者何？曰：上下有義，貴賤有分，長幼有等貧富有度，凡此八者，禮之經也。故上下無義則亂，貴賤無分則爭，長幼無等則倍，貧富無度則失。上下亂，貴賤爭，長幼倍，貧富失，而國不亂者，未之嘗聞也。是故聖王飭此八禮，以導其民；八者各得其義，則為人君者，中正而無私。為人臣者，忠信而不黨。為人父者，慈惠以教。為人子者，孝悌以肅。為人兄者，寬裕以誨。為人弟者，比順以敬。為人夫者，敦懞以固。為人妻者，勸勉以貞。夫然則下不倍上，臣不殺君，賤不踰貴，少不陵長，遠不閒親，新不閒舊，小不加大，淫不破義，凡此八者，禮之經也。夫人必知禮然後恭敬，恭敬然後尊讓，尊讓然後少長貴賤不相踰越，少長貴賤不相踰越，故亂不生而患不作，故曰禮不可不謹也。 |
| | It was said: The people understand righteousness, yet do not know rites; therefore one must elaborate the eight principles to guide them toward rites. What are these eight principles? It was said: Between superiors and inferiors there is righteousness; between the noble and the humble, distinctions exist; among the elder and younger, ranks are established; for poverty and wealth, limits are set. All these eight aspects constitute the principles of rites. Therefore, if there is no righteousness between superiors and inferiors, disorder arises; if the noble and humble have no distinctions, contention occurs; if there are no ranks among elder and younger, betrayal follows; if poverty and wealth lack limits, loss ensues. When superiors and inferiors fall into disorder, the noble and humble contend, elder and younger betray each other, and poverty and wealth are without limits—yet a state remains untroubled. Such a case has never been heard of. Therefore, the sage kings established these eight rites to guide their people; When each of these eight rites is properly observed according to its meaning, then those who rule as sovereigns will be upright and impartial. Those who serve as ministers will be loyal and trustworthy without factionalism. Those who are fathers will be kind and compassionate in their instruction. Those who are sons will be filial, respectful to elder brothers, and reverent. Those who are older siblings will be generous and instructive. Those who are younger siblings will be obedient and respectful. Those who are husbands will be sincere and steadfast. Those who are wives will encourage virtue and remain chaste. Thus, inferiors will not betray superiors, ministers will not kill their sovereigns, the humble will not overstep the noble, the young will not defy the elder, the distant will not alienate the close, the new will not replace the old, the small will not surpass the great, and licentiousness will not undermine righteousness. All these eight are the principles of rites. People must understand rites before they can show reverence and humility; with reverence and humility, respect and courtesy arise. With respect and courtesy, the young do not overstep the elder, nor does the humble surpass the noble. When the young do not overstep and the humble do not surpass, disorder will not arise and troubles will not occur. Therefore it is said: rites must be observed with utmost care.
|
| | 五輔: |
曰：民知禮矣，而未知務，然後布法以任力，任力有五務，五務者何？曰：君擇臣而任官，大夫任官辯事，官長任事守職，士修身功材，庶人耕農樹藝。君擇臣而任官，則事不煩亂。大夫任官辯事，則舉措時。官長任事守職，則動作和。士修身功材，則賢良發。庶人耕農樹藝，則財用足。故曰：凡此五者，力之務也。夫民必知務，然後心一，心一然後意專，心一而意專，然後功足觀也。故曰：力不可不務也。 |
| | It was said: The people understand rites, yet do not know their duties; therefore one must promulgate laws to assign responsibilities. Assigning responsibilities has five duties. What are these five duties? It was said: The ruler selects ministers and appoints officials; the magistrates manage their offices and distinguish matters; office holders handle affairs and safeguard their duties; scholars cultivate themselves and contribute abilities; common people farm, till fields, and plant crops. When the ruler selects ministers and appoints them to offices, affairs will not become chaotic or burdensome. When magistrates manage their offices and discern matters, then actions are timely. When office holders handle affairs and guard their duties, then actions proceed in harmony. When scholars cultivate themselves and demonstrate ability, virtuous men emerge. When common people farm the land and plant crops, wealth and resources become sufficient. Therefore it is said: These five aspects are the duties of effort. The people must know their duties before they can have a unified mind; with a unified mind, their intentions become focused. With a unified mind and focused intention, then achievements will be remarkable enough to observe. Therefore it is said: effort cannot fail to be pursued.
|
| | 五輔: |
曰：民知務矣，而未知權，然後考三度以動之；所謂三度者何？曰：上度之天祥，下度之地宜，中度之人順，此所謂三度。故曰：天時不祥，則有水旱。地道不宜，則有饑饉。人道不順，則有禍亂；此三者之來也，政召之。曰：審時以舉事，以事動民，以民動國，以國動天下。天下動，然後功名可成也，故民必知權然後舉錯得。舉錯得則民和輯，民和輯則功名立矣，故曰：權不可不度也。 |
| | It was said: The people understand their duties, yet do not comprehend authority; therefore one must examine the three measures to guide them; What are these three measures? It was said: The upper measure considers the auspicious signs of heaven, the lower measure examines the suitability of the land, and the middle measure assesses human harmony. This is what is called the three measures. Therefore it is said: When heavenly timing is inauspicious, there will be floods or droughts. When the land's conditions are unsuitable, there will be famine and hardship. When human conduct is not in harmony, then calamities and disorder arise; The coming of these three misfortunes is summoned by governance. It was said: Examine the timing to initiate actions, use those actions to mobilize the people, through the people to move the state, and through the state to influence all under heaven. When all under heaven is thus mobilized, then achievements and reputation can be realized; therefore, the people must understand authority before their actions are appropriate. When actions are appropriate, the people will be harmonious and united; when the people are harmonious and united, achievements and reputation are established. Therefore it is said: authority cannot fail to be measured.
|
| | 五輔: |
故曰五經既布，然後逐姦民，詰軸偽，屏讒慝，而毋聽淫辭，毋作淫巧。若民有淫行邪性，樹為淫辭，作為淫巧，以上諂君上，而下惑百姓，移國動眾，以害民務者，其刑死流，故曰：凡人君之所以內失百姓，外失諸侯，兵挫而地削，名卑而國虧，社稷滅覆，身體危殆，非生於諂淫者未之嘗聞也。何以知其然也？曰：淫聲諂耳，淫觀諂目，耳目之所好諂心，心之所好傷民，民傷而身不危者，未之嘗聞也。曰：實壙虛，墾田疇，修牆屋，則國家富。節飲食，撙衣服，則財用足。舉賢良，務功勞，布德惠，則賢人進。逐姦人，詰軸偽，去讒慝，則姦人止。修饑饉，救災害，振罷露，則國家定。 |
| | Therefore it is said: Once the five principles have been established, then one must pursue wicked commoners, investigate deceit and falsehood, exclude slanderous villains, and not listen to licentious words or indulge in extravagant ingenuity. If the people have licentious conduct and perverse dispositions, if they fabricate licentious words and create extravagant devices to flatter their superiors above and deceive the commoners below, thereby shifting the state and misleading the populace, harming the people's duties—such individuals should be punished with death or exile. Therefore it is said: All rulers who lose the trust of their subjects internally and alienate the feudal lords externally, suffer military defeat and territorial loss; they become obscure in reputation and impoverished in state, see their ancestral temples destroyed and overturned, and face danger to their own lives—such misfortunes have never been known not to arise from flattery and licentiousness. How do we know this is so? It was said: Licentious sounds flatter the ears, licentious sights flatter the eyes. What pleases the ears and eyes delights the heart; what delights the heart harms the people. When the people are harmed yet one's own person is not endangered—such a case has never been heard. It was said: Fill in hollows, cultivate the fields, and repair walls and houses; thus the state will become wealthy. Conserve food and drink, restrain expenditures on clothing; thus wealth and resources will be sufficient. Promote the virtuous and capable, emphasize merit and achievement, spread virtue and grace; thus virtuous men will advance. Pursue wicked people, investigate deceit and falsehoods, remove slanderous villains; thus the wicked will be stopped. Prepare for famine, relieve disasters, support those in exhaustion or exposure; thus the state will be stable.
|
| | 五輔: |
明王之務，在於強本事，去無用，然後民可使富。論賢人，用有能，而民可使治。薄稅斂，毋苟於民，待以忠愛，而民可使親；三者，霸王之事也。事有本而仁義其要也，今工以巧矣，而民不足於備用者，其悅在玩好。農以勞矣，而天下飢者，其悅在珍怪，方丈陳於前。女以巧矣，而天下寒者，其悅在文繡。是故博帶梨，大袂列，文繡染，刻鏤削，雕琢采。關幾而不征，市鄽而不稅。是故古之良工，不勞其知巧以為玩好，無用之物，守法者不失。 |
| | The duties of a wise sovereign lie in strengthening essential endeavors and eliminating useless pursuits, only then can the people be made prosperous. Discuss virtuous men, employ those with ability; thus the people may be governed well. Reduce levies and collections, do not impose burdens on the people capriciously, treat them with loyalty and affection; thus the people can be made loyal. These three are the affairs of a hegemon or universal ruler. Affairs have their foundation, and benevolence and righteousness are their essence. Now, although artisans are skillful, the people still lack sufficient provisions because their desires lie in luxuries and frivolities. Farmers toil diligently, yet the world still suffers from hunger because their desires lie in rare delicacies and exotic foods laid out before them. Women are skilled enough, yet people throughout the world still suffer from cold because their desires lie in embroidered finery. Therefore, wide sashes and ornate belts, broad sleeves arranged in layers, embroidered patterns dyed with color, carved and chiseled designs, and elaborate carvings. Customs checkpoints without levies; marketplaces without taxes. Therefore, the fine artisans of old did not exhaust their wisdom and skill in creating luxuries or frivolities; those who adhered to law would not lose themselves in useless objects.
|
