| | 難二: |
景公過晏子曰：「子宮小，近市，請徙子家豫章之圃。」晏子再拜而辭曰：「且嬰家貧，待市食，而朝暮趨之，不可以遠。」景公笑曰：「子家習市，識貴賤乎？」是時景公繁於刑，晏子對曰：「踴貴而屨賤。」景公曰：「何故？」對曰：「刑多也。」景公造然變色曰：「寡人其暴乎！」於是損刑五。 |
| | Jinggong passed by Yanzi and said, "Your house is small, and it is close to the market. Please move your family to the Yuzhang garden." Yanzi bowed twice and declined, saying, "My home is poor, and we rely on the market for food. I go there in the morning and evening; it cannot be too far away." Jinggong laughed and said, "Your family is familiar with the market—do you know what is expensive or cheap?" At that time, Jinggong was severe in his use of punishment. Yanzi replied, "Dong [a type of expensive shoe] is expensive while xu [a type of cheap sandal] is cheap." Jinggong asked, "Why is that?" Yanzi replied, "Because there are many punishments." Jinggong suddenly changed his expression and said, "Have I been too harsh?" Thus he reduced five of the punishments.
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| | 難二: |
或曰：晏子之貴踴，非其誠也，欲便辭以止多刑也，此不察治之患也。夫刑當無多，不當無少，無以不當聞，而以太多說，無術之患也。敗軍之誅以千百數，猶北不止。即治亂之刑如恐不勝，而姦尚不盡。今晏子不察其當否，而以太多為說，不亦妄乎！夫惜草茅者耗禾穗，惠盜賊者傷良民。今緩刑罰，行寬惠，是利姦邪而害善人也，此非所以為治也。 |
| | Some say: Yanzi's emphasis on the value of dong was not sincere; he merely wanted to use eloquent words to stop excessive punishment. This is a failure to understand the dangers in governance. Punishments should be appropriate—neither excessive nor insufficient. One should not make known the inappropriateness of punishment, but instead argue against its excess; this is a problem caused by lack of method. The punishments for defeated armies were counted in the hundreds and thousands, yet they still did not stop retreating. Even if punishments for disorder are applied with fear of being too lenient, corruption is still not completely eradicated. Now, Yanzi did not examine whether the punishments were appropriate or not, but merely argued against their excessive number—was this not reckless! Those who pity weeds waste grain ears; those who show favor to thieves harm the good people. Now, easing punishments and practicing leniency benefits evildoers while harming virtuous people; this is not the way to govern.
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| | 難二: |
齊桓公飲酒醉，遺其冠，恥之，三日不朝。管仲曰：「此非有國之恥也，公胡其不雪之以政？」公曰：「胡其善。」因發倉囷，賜貧窮；論囹圄，出薄惱。處三日而民歌之曰：「公胡不復遺冠乎！」 |
| | Duke Huan of Qi once became drunk and lost his hat, which he found shameful; for three days afterward, he did not attend court. Guang Zhong said, "This is not a disgrace for one who rules a state; how then could you not wipe away this shame through governance?" The duke said, "How right that is." He then opened the granaries and bestowed grain upon the poor; he reviewed cases in prison and released those wrongly detained. After three days, the people sang: "How could His Majesty not lose his hat again!"
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| | 難二: |
或曰：管仲雪桓公之恥於小人，而生桓公之恥於君子矣。使桓公發倉囷而賜貧窮，論囹圄而出薄惱，非義也，不可以雪恥使之而義也。桓公宿義，須遺冠而後行之，則是桓公行義，非為遺冠也。是雖雪遺冠之恥於小人，而亦遺義之恥於君子矣。且夫發囷倉而賜貧窮者，是賞無功也；論囹圄而出薄惱者，是不誅過也。夫賞無功則民偷幸而望於上，不誅過則民不懲而易為非，此亂之本也，安可以雪恥哉？ |
| | Some say: Guan Zhong removed Duke Huan's shame from the common people, yet created a new disgrace for him among the virtuous. Having Duke Huan open the granaries to give to the poor and review prisons to release wrongly detained people is not an act of righteousness; such actions cannot be used to wipe away shame, for they are done with ulterior motives rather than in accordance with righteousness. If Duke Huan had waited until he lost his hat before acting on righteousness, then it would have been clear that he acted righteously not for the sake of losing a hat. Thus, although this action might have removed the shame of losing his hat from the common people's eyes, it also left a stain on righteousness in the sight of the virtuous. Moreover, opening granaries to give gifts to the poor is rewarding those without merit; reviewing prisons and releasing wrongly detained people is failing to punish wrongdoing. Rewarding those without merit leads the people to be opportunistic and expect favors from above; failing to punish wrongdoing causes them not to fear consequences and easily commit evil. This is the root of disorder—how can it possibly remove shame?
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| | 難二: |
昔者文王侵孟、克莒、舉酆，三舉事而紂惡之，文王乃懼，請入洛西之地、赤壤之國、方千里以請解炮烙之刑，天下皆說。仲尼聞之曰：「仁哉文王！輕千里之國而請解炮烙之刑。智哉文王！出千里之地而得天下之心。」 |
| | In the past, King Wen of Zhou invaded Meng, conquered Ju, and raised Feng. After three such actions, King Zhou became resentful. Fearing this, King Wen offered to cede a territory west of Luo River, the red-soil land, an area spanning one thousand li, in order to request the abolition of the cauldron punishment. The whole world rejoiced. Confucius heard about this and said, "How benevolent was King Wen!" He gave up a territory of one thousand li to request the abolishment of the cauldron punishment. How wise was King Wen! He gave up a thousand-li territory and won the hearts of all under heaven."
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| | 難二: |
或曰：仲尼以文王為智也，不亦過乎！夫智者知禍難之地而辟之者也，是以身不及於患也。使文王所以見惡於紂者，以其不得人心耶？則雖索人心以解惡可也。紂以其大得人心而惡之，己又輕地以收人心，是重見疑也。固其所以桎梏囚於羑里也。鄭長者有言：「體道，無為、無見也。」此最宜於文王矣，不使人疑之也。仲尼以文王為智，未及此論也。 |
| | Some say: Confucius regarded King Wen as wise—was this not excessive! A truly wise person knows the places of disaster and avoids them, thus ensuring that one's own body is free from harm. If King Wen was resented by King Zhou, was it because he had not won the people's favor? Then even if one must offer the hearts of the people to resolve enmity, that would be acceptable. King Zhou resented King Wen precisely because he had won the people's hearts; yet King Wen gave up territory to gain even more favor, which only deepened suspicion. This was why he ended up imprisoned and shackled in Youli. A virtuous man of the state Zheng once said, "To embody the Dao is to act without action, and to remain unseen." This was most suitable for King Wen—it would not have caused people to doubt him. Confucius regarded King Wen as a wise man, but he did not reach this level of understanding.
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| | 難二: |
晉平公問叔向曰：「昔者齊桓公九合諸侯，一匡天下，不識臣之力也？君之力也？」叔向對曰：「管仲善制割，賓胥無善削縫，隰朋善純緣，衣成，君舉而服之，亦臣之力也，君何力之有？」師曠伏琴而笑之。公曰：「太師奚笑也？」師曠對曰：「臣笑叔向之對君也。凡為人臣者，猶炮宰和五味而進之君，君弗食，孰敢強之也。臣請譬之：君者、壤地也，臣者、草木也，必壤地美然後草木碩大，亦君之力也，臣何力之有？」 |
| | Duke Ping of Jin asked Shu Xiang, "In the past, Duke Huan of Qi convened the feudal lords nine times and unified the realm once. Was this due to his ministers' efforts?" Or was it due to His Majesty's own strength?" Shu Xiang replied, "Guan Zhong was good at cutting and shaping the fabric; Bin Xu Wu was skilled in trimming the seams; Xi Peng excelled at finishing the edges. When the robe was completed, you put it on and wore it—this too was the effort of your ministers. What strength did His Majesty contribute?" Shikuang bowed over his zither and laughed at this. The duke asked, "Why did the Grand Master laugh?" Shikuang replied, "I laughed at Shu Xiang's response to His Majesty. All ministers are like cooks who blend five flavors and present them to the ruler; if the ruler does not eat, who dares force him? Let me offer an analogy: the ruler is like fertile soil, and ministers are like grass and trees. Only when the soil is rich can the grass and trees grow strong—this is also due to the ruler's strength. What effort did the minister contribute?"
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| | 難二: |
或曰：叔向、師曠之對皆偏辭也。夫一匡天下，九合諸侯，美之大者也，非專君之力也，又非專臣之力也。昔者宮之奇在虞，僖負眾在曹，二臣之智，言中事，發中功，虞、曹俱亡者何也？此有其臣而無其君者也。且蹇叔處干而干亡，處秦而秦霸，非蹇叔愚於干而智於秦也，此有君與無臣也。向曰「臣之力也」不然矣。昔者桓公宮中二市，婦閭二百，被髮而御婦人，得管仲為五伯長，失管仲得豎刁，而身死，蟲流出尸不葬。以為非臣之力也，且不以管仲為霸；以為君之力也，且不以豎刁為亂。昔者晉文公慕於齊女而亡歸，咎犯極諫，故使反晉國。故桓公以管仲合，文公以舅犯霸，而師曠曰「君之力也」又不然矣。凡五霸所以能成功名於天下者，必君臣俱有力焉。故曰：叔向、師曠之對皆偏辭也。 |
| | Some say: Shu Xiang and Shikuang's responses were both biased arguments. To unify the realm and convene the feudal lords nine times is a great achievement, not solely due to the ruler's effort, nor entirely due to the ministers' efforts. In the past, Gong Zhiqi was in Yu and Xi Fuzhong was in Cao. The wisdom of these two ministers enabled their words to hit the mark and their actions to achieve success; yet both Yu and Cao perished—why was that? This was because they had capable ministers but not a worthy ruler. Moreover, Jianshu served Gan and Gan fell; he later served Qin and Qin became dominant. This was not because Jianshu was foolish in Gan but wise in Qin—it was because one had a worthy ruler while the other did not have capable ministers. Therefore, Shu Xiang's claim that "it is due to the minister's strength" is incorrect. In the past, Duke Huan had two markets in his palace and 200 concubines. He let his hair down to indulge with women. When he gained Guan Zhong, he became the leader among the Five Hegemons; but when he lost Guan Zhong and instead trusted Shudiao, he died and his corpse was left unburied, crawling with insects. To claim that this was not due to the ministers' strength would be to deny Guan Zhong's role in Duke Huan's hegemony; to claim it was solely the ruler's strength would also mean denying that Shudiao caused disorder. In the past, Duke Wen of Jin was infatuated with a woman from Qi and fled back to her. Jiaofan strongly advised against it, so he sent him back to the state of Jin. Thus, Duke Huan achieved unity through Guan Zhong and Duke Wen became a hegemon through Jiaofan. Yet Shikuang said, "It is due to the ruler's strength"—this too is incorrect. All Five Hegemons who achieved fame and success in the world did so because both rulers and ministers exerted effort together. Therefore, it is said: Shu Xiang and Shiguang's responses were all biased arguments.
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| | 難二: |
齊桓公之時，晉客至，有司請禮，桓公曰「告仲父」者三。而優笑曰：「易哉為君，一曰仲父，二曰仲父。」桓公曰：「吾聞君人者勞於索人，佚於使人。吾得仲父已難矣，得仲父之後，何為不易乎哉！」 |
| | During the time of Duke Huan of Qi, when a guest from Jin arrived, the officials requested instructions on the proper etiquette. Duke Huan said "Inform Zhongfu" three times. A jester then laughed and said, "How easy it is to be a ruler! One 'Zhongfu,' two 'Zhongfu.'" Duke Huan replied, "I have heard that those who rule must work hard to find capable people but are at ease when using them. It was already difficult for me to obtain Zhongfu. After obtaining Zhongfu, why should anything be difficult?"
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| | 難二: |
或曰：桓公之所應優，非君人者之言也。桓公以君人為勞於索人，何索人為勞哉？伊尹自以為宰干湯，百里奚自以為虜干穆公，虜所辱也，宰所羞也，蒙羞辱而接君上，賢者之憂世急也；然則君人者無道賢而已矣，索賢不為人主難。且官職所以任賢也，爵祿所以賞功也，設官職，陳爵祿，而士自至，君人者奚其勞哉！使人又非所佚也，人主雖使人必以度量準之，以刑名參之，以事；遇於法則行，不遇於法則止；功當其言則賞，不當則誅；以刑名收臣，以度量準下；此不可釋也，君人者焉佚哉？索人不勞，使人不佚，而桓公曰「勞於索人，佚於使人」者，不然。且桓公得管仲又不難，管仲不死其君而歸桓公，鮑叔輕官讓能而任之，桓公得管仲又不難明矣。已得管仲之後，奚遽易哉！管仲非周公旦，周公旦假為天子七年，成王壯，授之以政，非為天下計也，為其職也。夫不奪子而行天下者，必不背死君而事其讎，背死君而事其讎者，必不難奪子而行天下，不難奪子而行天下者，必不難奪其君國矣。管仲，公子糾之臣也，謀殺桓公而不能，其君死而臣桓公，管仲之取舍非周公旦未可知也。若使管仲大賢也，且為湯、武，湯、武，桀、紂之臣也，桀、紂作亂，湯、武奪之，今桓公以易居其上，是以桀、紂之行居湯、武之上，桓公危矣。若使管仲不肖人也，且為田常，田常，簡公之臣也，而弒其君，今桓公以易居其上，是以簡公之易居田常之上也，桓公又危矣。管仲非周公旦以明矣，然為湯、武與田常未可知也，為湯、武有桀、紂之危，為田常有簡公之亂也。已得仲父之後，桓公奚遽易哉！若使桓公之任管仲必知不欺己也，是知不欺主之臣也；然雖知不欺主之臣，今桓公以任管仲之專借豎刁、易牙，蟲流出尸而不葬，桓公不知臣欺主與不欺主已明矣，而任臣如彼其專也，故曰：桓公闇主。 |
| | Some say: Duke Huan's response to the jester was not a statement fitting for one who rules. Duke Huan considered ruling as laborious in seeking capable people—what is there about seeking talent that is so burdensome? Yi Yin regarded himself as a cook serving Tang, and Bai Li Xi saw himself as a captive serving Duke Mu. To be a captive was an insult; to be a cook was a shame. Yet they endured humiliation to serve their rulers—this was the concern of virtuous men for the world's urgent needs. If this is so, then those who rule need only seek out the worthy; seeking talent should not be difficult for a ruler. Moreover, official positions are established to appoint the worthy, and ranks and rewards are given to honor merit. If offices and honors are properly set up, scholars will naturally come—what labor does this require of a ruler! Using people is also not something that brings ease. Even when employing others, the sovereign must measure them according to standards and verify their actions through legal definitions and responsibilities; if they conform to law, then proceed; if not, stop. If their achievements match their words, reward them; if not, punish them. Use legal definitions to control ministers and standards to measure subordinates; This cannot be neglected—how can a ruler ever find ease? If seeking talent is not burdensome and using people is not effortless, then Duke Huan's statement that "ruling involves labor in finding capable people but ease in using them" is incorrect. Moreover, it was not difficult for Duke Huan to obtain Guan Zhong. Guan Zhong did not die for his previous ruler but instead went to serve Duke Huan; Bao Shu gave up office and yielded to ability in order to recommend him. It is clearly evident that obtaining Guan Zhong was not hard for Duke Huan. After having already obtained Guan Zhong, how could anything suddenly become easy! Guan Zhong was not like the Duke of Zhou. The Duke of Zhou acted as Son of Heaven for seven years until King Cheng matured, then handed over power to him—not out of concern for all under heaven, but because it was his duty. One who does not take another's son to rule the world will certainly not betray a dead ruler and serve his enemy. One who betrays a dead ruler to serve an enemy would certainly have no difficulty in taking another's son and ruling the world; if one has no difficulty in doing so, then he would also have no difficulty in seizing the sovereign's state. Guan Zhong was a minister of Gongzi Jiu, who plotted to kill Duke Huan but failed. After his lord died, he became a minister to Duke Huan. Whether Guan Zhong's choices were as virtuous as the Duke of Zhou remains uncertain. If Guan Zhong were a great virtuous man, he would have acted like Tang and Wu. Tang and Wu had once been ministers of Jie and Zhou. When Jie and Zhou caused chaos, Tang and Wu overthrew them. Now Duke Huan placed himself above Guan Zhong in ease—placing the conduct of Jie and Zhou above that of Tang and Wu—Duke Huan was in grave danger. If Guan Zhong had been an unworthy man, he would have become like Tian Chang. Tian Chang was a minister of Duke Jian but assassinated his ruler. Now, Duke Huan placed himself in ease above Guan Zhong—this is placing the ease of Duke Jian above that of Tian Chang. Again, Duke Huan was in great danger. It is clear that Guan Zhong was no Duke of Zhou. Whether he would have been like Tang and Wu or Tian Chang remains uncertain, but if he were like Tang and Wu, there would be the danger of Jie and Zhou; if he were like Tian Chang, there would be the chaos of Duke Jian. After having already obtained Zhongfu (Guan Zhong), how could Duke Huan suddenly find things easy! If Duke Huan's appointment of Guan Zhong was based on certainty that he would not deceive him, then this shows his ability to recognize a minister who will not betray the ruler; yet even with this ability, Duke Huan later entrusted Shudiao and Yiya as exclusively as he had Guan Zhong; his corpse was crawling with insects and left unburied. It is clear that Duke Huan could not distinguish between ministers who would deceive the ruler and those who would not. Yet he appointed ministers in such a manner—thus it is said: Duke Huan was an ignorant ruler.
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| | 難二: |
李兌治中山，苦陘令上計而入多。李兌曰：「語言辨，聽之說，不度於義，謂之窕言。無山林澤谷之利而入多者，謂之窕貨。君子不聽窕言，不受窕貨，子姑免矣。」 |
| | Li Dui governed Zhongshan, and the county magistrate of Kuxing submitted his annual report with a high number of contributions. Li Dui said, "Fluent speech and persuasive words that do not conform to righteousness are called tiao yan (flowery but insincere words). Those who contribute much without benefiting from mountains, forests, lakes, or valleys are said to offer tiao huo (illegitimate wealth). A gentleman does not listen to insincere words nor accept illegitimate wealth. You, my son, should at least avoid this."
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| | 難二: |
或曰：李子設辭曰：「夫言語辨，聽之說，不度於義者，謂之窕言。」辯、在言者，說、在聽者，言非聽者也。所謂不度於義，非謂聽者必謂所聽也。聽者非小人則君子也，小人無義必不能度之義也，君子度之義必不肯說也。夫曰「言語辨，聽之說，不度於義」者，必不誠之言也。入多之為窕貨也，未可遠行也。李子之姦弗蚤禁，使至於計，是遂過也。無術以知而入多，入多者，穰也，雖倍入將奈何！舉事慎陰陽之和，種樹節四時之適，無早晚之失，寒溫之災，則入多。不以小功妨大務，不以私欲害人事，丈夫盡於耕農，婦人力於織紝，則入多。務於畜養之理，察於土地之宜，六畜遂，五穀殖，則入多。明於權計，審於地形、舟車機械之利，用力少致功大，則入多。利商市關梁之行，能以所有致所無，客商歸之，外貨留之，儉於財用，節於衣食，宮室器械，周於資用，不事玩好，則入多。入多、皆人為也。若天事、風雨時，寒溫適，土地不加大，而有豐年之功，則入多。人事、天功，二物者皆入多，非山林澤谷之利也。夫無山林澤谷之利入多，因謂之窕貨者，無術之言也。 |
| | Some say: Master Li set forth the argument that "Speech which is fluent, persuasive to listen to, yet does not conform with righteousness is called tiao yan." Fluent speech comes from the speaker; persuasion depends on the listener. Speech itself is not in the hands of the listener. What is meant by "not conforming to righteousness" does not imply that the listener must necessarily judge what he hears. The listener is either a petty person or a virtuous one; the petty have no righteousness and thus cannot measure it, while the virtuous can measure righteousness but would certainly not be persuaded by insincere words. Therefore, to say "Speech is fluent and persuasive yet does not conform to righteousness" must refer to insincere speech. To call excessive contributions as tiao huo (illegitimately acquired wealth) is a claim that cannot be taken too far. If Master Li did not early prevent corruption, allowing it to reach the stage of submitting false reports, this is encouraging wrongdoing. Without a method to discern and yet receiving much, those who receive much are greedy; even if they double their gains, what can be done about it! Handle affairs with care to the harmony of yin and yang, plant trees in accordance with the four seasons' appropriateness; avoid mistakes in timing and disasters from cold or heat, then one will gain much. Do not let minor achievements hinder major tasks, nor allow private desires to harm human affairs; men devote themselves fully to farming and women apply their strength to weaving and spinning, then one will gain much. Note: The translation of "紝" is rendered as "weaving and spinning," which captures the general meaning related to textile production. Dedicate oneself to the principles of raising livestock, observe what is suitable for the land; then six domestic animals will thrive and five grains will flourish, resulting in greater gains. Those who understand strategy and calculation, discern the advantages of terrain, boats, carts, and machinery, achieving great results with little effort will gain much. Those who benefit from the operation of commercial markets and tollgates, can exchange what they have for what they lack; merchants and travelers come to them, foreign goods remain in their hands. If they are frugal with finances, moderate in clothing and food, sufficient in housing and tools, and avoid indulgence in luxuries, then they will gain much. Gaining much is all due to human effort. If, in matters of nature, the winds and rains come at proper times, cold and heat are moderate, and without increasing the land area yet achieving a bountiful harvest, then one gains much. Human effort and natural bounty—these two factors both lead to great gains, yet they are not benefits derived from mountains, forests, marshes, or valleys. To call those who gain much without the advantages of mountains, forests, lakes, and valleys as tiao huo is an ungrounded statement.
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| | 難二: |
趙簡子圍衛之郛郭，犀楯、犀櫓立於矢石之所不及，鼓之而士不起，簡子投枹曰：「烏乎！吾之士數弊也。」行人燭過免冑而對曰：「臣聞之，亦有君之不能耳，士無弊者。昔者吾先君獻公并國十七，服國三十八，戰十有二勝，是民之用也。獻公沒，惠公即位，淫衍暴亂，身好玉女，秦人恣侵，去絳十七里，亦是人之用也。惠公沒，文公授之，圍衛、取鄴，城濮之戰，五敗荊人，取尊名於天下，亦此人之用也。亦有君不能耳，士無弊也。」簡子乃去楯、櫓立矢石之所及，鼓之而士乘之，戰大勝。簡子曰：「與吾得革車千乘，不如聞行人燭過之一言也。」 |
| | Zhao Jianzi surrounded the outer walls of Wei. Rhinoceros-hide shields and rhinoceros-hide rafts were placed where arrows and stones could not reach, yet when he beat the drum, the soldiers did not rise up. Jianzi threw down his drumstick and said, "Alas! My men are worn out." The official Zhuguo removed his helmet and replied, "I have heard that it is the ruler who sometimes fails to lead properly; there are no worn-out soldiers. In the past, our late ruler Xiangong united seventeen states and subdued thirty-eight others, winning twelve battles—this was due to the people's strength. After Xiangong died, Huigong ascended the throne. He indulged in debauchery and disorder, favored beautiful women, allowed the Qin to invade at will, and lost territory as far as seventeen li from Jiang—this was also due to the people's actions. After Huigong died, Wengong took over. He besieged Wei and captured Ye; in the Battle of Chengpu, he defeated the Chu five times and gained a respected name throughout the world—this was also due to these people's efforts. It is merely that some rulers are incapable; there is no such thing as worn-out soldiers." Jianzi then moved the shields and rafts to where arrows and stones could reach, beat the drum again, and the soldiers rushed forward. The battle was a great victory. Jianzi said, "Gaining a thousand chariots for me is not as valuable as hearing one word from the official Zhuguo."
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| | 難二: |
或曰：行人未有以說也，乃道惠公以此人是敗，文公以此人是霸，未見所以用人也；簡子未可以速去楯、櫓也。嚴親在圍，輕犯矢石，孝子之所愛親也。孝子愛親，百數之一也。今以為身處危而人尚可戰，是以百族之子於上皆若孝子之愛親也，是行人之誣也。好利惡害，夫人之所有也。賞厚而信，人輕敵矣；刑重而必，失人不北矣。長行徇上，數百不一失。喜利畏罪，人莫不然。將眾者不出乎莫不然之數，而道乎百無一人之行，行人未知用眾之道也。 |
| | Some say: The official did not offer a clear argument, merely citing how Huigong failed due to these people and Wengong became dominant through them; he did not show the actual method of using people. Jianzi could not have immediately moved away the shields and rafts so quickly. When a beloved relative is under siege, to lightly risk arrows and stones is what filial sons do for their loved ones. Filial piety toward one's parents is but one among many virtues. Now, to believe that when in danger the people can still fight is to claim that all sons of a hundred clans act toward their ruler as filial sons do toward their parents—this is what the official falsely asserts. Loving benefits and hating harm are natural to all people. When rewards are generous and trustworthy, people will lightly face the enemy; When punishments are severe and certain, even those who have lost will not retreat. Marching forward for the sake of one's ruler, hundreds do so without a single failure. Loving rewards and fearing punishment—this is true of all people. A commander leading the masses cannot rely on anything beyond what applies to everyone, yet expects them to act like a rare few. The official does not understand the way of commanding the many.
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