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人主之術，處無為之事，而行不言之教。清靜而不動，一度而不搖，因循而任下，責成而不勞。是故心知規而師傅諭導，口能言而行人稱辭，足能行而相者先導，耳能聽而執正進諫。是故慮無失策，謀無過事，言為文章，行為儀錶於天下。進退應時，動靜循理，不為醜美好憎，不為賞罰喜怒，名各自名，類各自類，事猶自然，莫出於己。故古之王者，冕而前旒所以蔽明也，黈纊塞耳所以掩聰，天子外屏所以自障。故所理者遠，則所在者邇；所治者大，則所守者小。 |
| | The method of a ruler is to deal with affairs without active intervention and to practice teaching through inaction. Remaining tranquil and motionless, adhering consistently without wavering, following the natural course while entrusting authority to subordinates, expecting results without exertion. Therefore, the mind knows the rules while teachers and mentors give instruction; the mouth can speak while envoys cite eloquent words; the feet can walk while attendants lead the way; the ears can hear while officials of justice offer advice. Therefore, deliberations never result in miscalculations, plans never lead to excessive actions, words become exemplary writings, and conduct becomes a model for the world. Advancing and retreating in accordance with the times, movement and stillness following reason; not being pleased or displeased by beauty or ugliness, nor rejoicing or angering over rewards or punishments. Each name has its own designation, each category its own classification. Affairs proceed as if natural, none originating from oneself. Therefore, ancient kings wore a headdress with hanging pendants in front to obscure their vision, and yellow tufts of down in their ears to block their hearing; the Son of Heaven had an outer screen so as to shield himself. Therefore, when what is managed is distant, then where one resides becomes near; when the domain governed is vast, then what needs to be guarded is small.
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夫目妄視則淫，耳妄聽則惑，口妄言則亂。夫三關者，不可不慎守也。若欲規之，乃是離之；若欲飾之，乃是賊之。天氣為魂，地氣為魄，反之玄房，各處其宅，守而勿失，上通太一。太一之精，通于天道，天道玄默，無容無則，大不可極，深不可測，尚與人化，知不能得。昔者神農之治天下也，神不馳於胸中，智不出於四域，懷其仁誠之心。甘雨時降，五穀蕃植，春生夏長，秋收冬藏。月省時考，歲終獻功，以時嘗谷，祀於明堂。明堂之制，有蓋而無四方，風雨不能襲，寒暑不能傷，遷延而入之，養民以公。其民樸重端愨，不紛爭而財足，不勞形而功成。因天地之資而與之和同，是故威厲而不殺，刑錯而不用，法省而不煩。故其化如神。其地南至交阯，北至幽都，東至暘穀，西至三危，莫不聽從。當此之時，法寬刑緩，囹圄空虛，而天下一俗，莫懷奸心。 |
| | The eyes, when gazing aimlessly, become indulgent; the ears, when listening indiscriminately, become confused; the mouth, when speaking recklessly, causes disorder. These three gates—eyes, ears, and mouth—are not to be guarded with carelessness. If one wishes to regulate them, it is in fact to distance oneself from them; if one wishes to embellish them, it is actually to harm them. The breath of heaven becomes the soul; the breath of earth becomes the spirit. Returning them to their hidden chambers, each resides in its proper dwelling. Guarding them without loss allows one's essence to connect with Taiyi above. The refinement of Taiyi communicates with the Way of Heaven. The Way of Heaven is profound and silent, without form or rule; its greatness cannot be measured, its depth cannot be fathomed. Though it transforms along with people, wisdom cannot grasp it. In the past, when Shen Nong governed the world, his spirit did not race within his mind, and his wisdom did not extend beyond the four borders; he harbored a heart of benevolence and sincerity. Sweet rains fell at appropriate times, and the five grains flourished; in spring they sprouted, in summer they grew, in autumn they were harvested, and in winter they were stored. Monthly inspections and seasonal examinations took place; at the end of each year, achievements were presented. Grains were tasted according to the seasons, and sacrifices were made in the Hall of Brightness. The system of the Hall of Brightness had a roof but no fixed sides facing the four directions; winds and rains could not intrude, nor could cold or heat cause harm. People entered leisurely into it, and the people were nurtured through public virtue. The people were simple, earnest, and sincere; they did not quarrel yet had sufficient wealth, and without exhausting themselves achieved success. By harmonizing with the resources of heaven and earth, they attained unity; thus, authority was awe-inspiring yet not cruel, punishments were prepared but never used, and laws were simplified without being burdensome. Therefore, their transformation was as wondrous as a deity. Their territory extended south to Jiaozhi, north to Youdu, east to Yanggu, and west to Sanwei; all submitted in obedience. At that time, laws were lenient and punishments relaxed, prisons stood empty, and throughout the world a single custom prevailed—none harbored deceitful thoughts.
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末世之政則不然。上好取而無量，下貪狼而無讓，民貧苦而仇爭，事力勞而無功，智詐萌興，盜賊滋彰，上下相怨，號令不行。執政有司，不務反道矯拂其本，而事修其末，削薄其德，曾累其刑，而欲以為治，無以異於執彈而來鳥，捭棁而狎犬也，亂乃逾甚。夫水濁則魚噞，政苛則民亂。故夫養虎豹犀象者，為之圈檻，供其嗜欲，適其饑飽，違其怒恚。然而不能終其天年者，形有所劫也。是以上多故則下多詐，上多事則下多態，上煩擾則下不定，上多求則下交爭。不直之於本，而事之於末，璧猶揚堁而弭塵，抱薪以救火也。故聖人事省而易治，求寡而易澹，不施而仁，不言而信，不求而得，不為而成。塊然保真，抱德推誠，天下從之，如響之應聲，景之像形，其所修者本也。刑罰不足以移風，殺戮不足以禁奸，唯神化為貴。至精為神。 |
| | The governance of later ages was not like this. The rulers above loved to take without measure, and those below were greedy and rapacious, unwilling to yield. The people suffered poverty and strife; their efforts were exhausting yet yielded no results. Deceitful schemes arose, bandits flourished openly, the upper and lower classes resented each other, and proclamations went unheeded. The officials in charge of governance did not strive to return to the Way and correct its root, but instead focused on superficial matters. They eroded virtue and piled up punishments, yet wished for order; this is no different from holding a slingshot to attract birds or displaying wealth to befriend dogs—only greater disorder resulted. When water becomes murky, fish become restless; when governance is harsh, the people fall into chaos. Therefore, those who raise tigers, leopards, rhinoceroses, and elephants build enclosures for them, provide what they desire, regulate their hunger and satiety, and avoid provoking their anger. Yet even so, those animals cannot live out their natural lifespan—because their forms are constrained. Therefore, when rulers have many troubles, the people become more deceitful; when rulers are burdened with affairs, the people display varied behaviors; when rulers cause disturbances, the people lack stability; and when rulers make excessive demands, the people compete fiercely. Not addressing matters at their root but dealing with them superficially is like throwing dust to stop dirt or hugging firewood to put out a blaze. Therefore, the sage manages affairs with minimal effort and finds governance easy; he has few desires and thus remains tranquil. He does not impose yet shows benevolence, speaks not yet is trusted, seeks nothing yet gains all, acts not yet achieves success. Remaining solid and preserving authenticity, embracing virtue and promoting sincerity—when the world follows him, it is as an echo responds to a sound or a shadow mirrors a form. This is because he cultivates the root. Punishments are insufficient to change customs, and killings cannot prevent deceit; only spiritual transformation through moral influence is truly valuable. The utmost refinement becomes spirit.
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夫疾呼不過聞百步，志之所在，逾於千里。冬日之陽，夏日之陰，萬物歸之，而莫使之然。故至精之像，弗招而自來，不麾而自住，窈窈冥冥，不知為之者誰，而功自成。智者弗能誦，辯者弗能形。昔孫叔敖恬臥，而郢人無所害其鋒；市南宜遼弄丸，而兩家之難無所關其辭。鞅鞈鐵鎧，瞋目扼腕，其於以御兵刃，縣矣；券契束帛，刑罰斧鉞，其于以解難，薄矣；待目而照見，待言而使令，其於為治，難矣。蘧伯玉為相，子貢往觀之，曰：「何以治國？」曰：「以弗治治之。」簡子欲伐衛，使史黯往覿焉，還報曰：「蘧伯玉為相，未可以加兵。」固塞險阻，何足以致之！故皋陶瘖而為大理，天下無虐刑，有貴於言者也；師曠瞽而為太宰，晉無亂政，有貴於見者也。故不言之令，不視之見，此伏犧、神農之所以為師也。 |
| | A loud shout cannot be heard beyond a hundred paces, yet where one's will is directed, it can reach beyond a thousand li. The warmth of winter sun and the coolness of summer shade—ten thousand things return to them, yet none commands them to be so. Therefore, the image of ultimate refinement comes without being summoned and remains without being directed. Profound and obscure, no one knows who brings it about, yet success is achieved on its own. The wise cannot recite it; the eloquent cannot describe it. In the past, Sun Shuao lay tranquil and at ease, yet people of Ying feared no harm from his sharpness; Shi Nan Yidiao played with marbles, yet the disputes between two families had nothing to do with his words. Strapping on iron armor and glaring fiercely while clenching one's wrists, such posturing is of little use in fending off weapons—it hangs by a thread; Contracts and bound silks, punishments and axes—these are weak tools for resolving disputes. Relying on sight to observe and words to command—such methods of governance are difficult indeed. Qu Boyu served as prime minister; Zi Gong went to observe him and asked, "How do you govern the state?" He replied, "By governing through non-governance." Jianzi wanted to attack the state of Wei and sent Shi An to observe it. When he returned, he reported, "Qu Boyu is prime minister; we cannot yet launch a military campaign against them." Fortifying barriers and obstacles—how could such measures possibly bring about success! Therefore, Gao Tao, though mute, served as Grand Judge; under his rule, the world had no cruel punishments—there was something more valuable than words. Shi Kuang, though blind, served as Tai Tsai; the state of Jin had no disorder in governance—there was something more precious than sight. Therefore, commands without words and insight without sight—these were the reasons Fu Xi and Shen Nong became sages.
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故民之化也，不從其所言而從所行。故齊莊公好勇，不使鬥爭，而國家多難，其漸至於崔杼之亂。頃襄好色，不使風議，而民多昏亂，其積至昭奇之難。故至精之所動，若春氣之生，秋氣之殺也，雖馳傳鶩置，不若此其亟。故君人者，其猶射者乎！于此豪末，於彼尋常矣。故慎所以感之也。夫榮啟期一彈，而孔子三日樂，感於和；鄒忌一徽，而威王終夕悲，感於憂。動諸琴瑟，形諸音聲，而能使人為之哀樂，縣法設賞而不能移風易俗者，其誠心弗施也。甯戚商歌車下，桓公喟然而寤。至精入人深矣。故曰：樂聽其音，則知其俗；見其俗，則知其化。孔子學鼓琴于師襄，而諭文王之志，見微以知明矣。延陵季子聽魯樂，而知殷、夏之風，論近以識遠也。作之上古，施及千歲，而文不滅；況於並世化民乎！湯之時，七年旱，以身禱于桑林之際，而四海之雲湊，千里之雨至。抱質效誠，感動天地，神諭方外。令行禁止，豈足為哉！古聖王至精形於內，而好憎忘於外，出言以副情，發號以明旨，陳之以禮樂，風之以歌謠，業貫萬世而不壅，橫扃四方而不窮，禽獸昆蟲與之陶化，又況于執法施令乎！ |
| | Thus, when the people are transformed, they do not follow what is said but rather what is done. Therefore, when Duke Zhuang of Qi favored bravery yet did not prevent conflicts, the state faced many troubles; this gradually led to the chaos caused by Cui Zhu. King Qingxiang favored beauty yet did not restrain licentious discussions; the people became confused and disorderly, and this accumulation led to the troubles of Zhao Qi. Therefore, what is moved by ultimate refinement acts like the spring air that brings life and the autumn air that causes death. Even if one sends messengers in haste or dispatches swift couriers, nothing can rival its speed. Therefore, is a ruler not like an archer? From this fine hair's end to that of ten paces—it all depends on precision. Therefore, one must be cautious about what stirs the people. When Rong Qiqi played a single tune on his zither, Confucius was joyful for three days—moved by harmony; lineno Zou Ji struck one note of the xiao, and King Wei Wang mourned all night—moved by sorrow. Stirring the qin and se, expressing oneself through music—yet being able to move people to sorrow or joy—establishing laws and offering rewards yet failing to change customs: this is because genuine sincerity was not applied. Ning Qi sang a merchant's song beneath his cart, and Duke Huan of Qi sighed deeply and awoke to understanding. Ultimate refinement profoundly affects people. Therefore it is said: by listening to the music, one can know its customs; by observing its customs, one knows its transformation. Confucius studied the qin with Shi Xiang and understood King Wenwang's aspirations—this was perceiving the subtle to know the clear. Yanling Jizi listened to Lu's music and discerned the styles of Yin and Xia—this was understanding the distant through the near. Created in ancient times, its influence extended for a thousand years, yet its writings did not fade; How much more so when transforming the people of one's own age! In the time of King Tang, there was a seven-year drought. When he prayed with his own body at the mulberry forest ritual, clouds gathered from all four seas and rain arrived within a thousand li. Holding sincerity and offering earnest devotion, he moved heaven and earth; divine messages came from beyond the world. That commands are obeyed and prohibitions respected—how could that be considered sufficient! Ancient sage kings, with their utmost refinement cultivated internally, forgot likes and dislikes externally. Their words expressed genuine feelings; their proclamations clarified intent. They presented these through rites and music, guided the people through songs and ballads. Their achievements passed unimpeded through ten thousand generations, extended freely in all directions without end. Birds, beasts, insects, and worms were transformed along with them—how much more so for enforcing laws and issuing commands!
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故太上神化，其次使不得為非，其次賞賢而罰暴。衡之於左右，無私輕重，故可以為平；繩之于內外，無私曲直，故可以為正。人主之于用法，無私好憎，故可以為命。夫權輕重不差蟁首，扶撥枉橈不失針鋒，直施矯邪不私辟險。奸不能枉，讒不能亂，德無所立，怨無所藏，是任術而釋人心者也。故為治者不與焉。 |
| | Therefore, the highest level is spiritual transformation; next is preventing people from committing wrongdoing; lastly comes rewarding the virtuous and punishing the violent. Balanced on both sides, without private bias or weight—thus it can be called just; Measured internally and externally, without private partiality toward crookedness or straightness—thus it can be considered upright. A ruler's application of law, free from personal likes and dislikes, is thus worthy to be called a mandate. To weigh lightness and heaviness without error finer than the head of a fly, to correct crookedness without missing the tip of a needle, to apply straight correction against deviation without private bias toward danger— Deceit cannot twist matters, slander cannot cause disorder; virtue has no place to stand, resentment nowhere to hide. This is the way of relying on method while releasing personal desires. Therefore, those governing do not involve themselves in such matters.
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夫舟浮于水，車轉于陸，此勢之自然也。木擊折轊，水戾破舟，不怨木石而罪巧拙者，知故不載焉。是故道有智則惑，德有心則險，心有目則眩。兵莫憯於志，而莫邪為下；寇莫大於陰陽，而枹鼓為小。 |
| | A boat floats on water; a cart turns on land—this is the natural order of things. When wood strikes and breaks an axle, or water deviates and sinks a boat, one does not blame the wood or stones nor accuse skill or clumsiness—this is knowledge of causes that need no further bearing. Therefore, when the Way involves wisdom it becomes confusing; when virtue involves the mind it becomes perilous; when the heart involves sight it becomes dazzled. No weapon is more cruel than ambition, and even the sword Mouye is inferior; No enemy is greater than the imbalance of yin and yang, while drums and war hammers are minor.
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今夫權衡規矩，一定而不易，不為秦、楚變節，不為胡、越改容，常一而不邪，方行而不流，一日刑之，萬世傳之，而以無為為之，故國有亡主，而世無廢道；人有困窮，而理無不通。由此觀之，無為者，道之宗。故得道之宗，應物無窮，任人之才，難以至治。湯、武，聖主也，而不能與越人乘幹舟而浮於江湖；伊尹，賢相也，而不能與胡人騎騵馬而服駒駼；孔、墨博通，而不能與山居者入榛薄險阻也。由此觀之，則人知之於物也淺矣，而欲以遍照海內，存萬方，不因道之數，而專己之能，則其窮不達矣。故智不足以治天下也。桀之力，制觡伸鉤，索鐵歙金，椎移大犧，水殺黿鼉，陸捕熊羆；然湯革車三百乘，困之鳴條，擒之焦門。由此觀之，勇力不足以持天下矣。智不足以為治，勇不足以為強，則人材不足任，明也。而君人者不下廟堂之上，而知四海之外者，因物以識物，因人以知人也。故積力之所舉，則無不勝也；眾智之所為，則無不成也。陷井之無黿鼉，隘也；園中之無修木，小也。夫舉重鼎者，力少而不能勝也，及至其移徙之，不待其多力者。故千人之群無絕梁，萬人之聚無廢功。 |
| | Now, the scales, compasses, and rules—once set they remain unaltered. They do not change their standards for Qin or Chu, nor alter their form for Hu or Yue. Remaining constant without deviation, proceeding straight without drifting, once established in law, they are passed down through ten thousand generations. Achieved through non-action, thus a state may have a fallen ruler, but the Way never ceases to exist; People may face hardship and poverty, yet principles remain universally accessible. From this we see that non-action is the essence of the Way. Therefore, grasping the essence of the Dao allows one to respond to all things without end; relying on people's talents alone is insufficient for perfect governance. Tang and Wu were sage rulers, yet they could not sail a dry boat with the people of Yue across rivers and lakes; Yi Yin was an excellent prime minister, yet he could not ride a yuanyang horse with the Hu people to tame young camels; Confucius and Mozi, though erudite and broad in knowledge, could not accompany mountain dwellers into dense thickets or perilous terrain. From this we see, human understanding of things is shallow. To wish to illuminate the entire world and preserve all directions without relying on the principles of the Dao but instead solely upon one's own ability—this leads only to failure and obstruction. Therefore, wisdom alone is insufficient to govern the world. Jie's strength could bend crossbows and stretch hooks, twist iron and compress gold, drive away large sacrificial oxen, kill soft-shelled turtles in water, and capture bears on land; Yet King Tang led three hundred chariots to surround him at Mingtiao, capturing Jie at Jiaomen. From this we see that bravery and strength are insufficient to hold the world. Wisdom alone is not enough for governance, courage alone is not sufficient for power—thus human talent cannot be relied upon; this is clear. Yet a ruler, without leaving the hall of ancestral worship, can know what lies beyond the four seas—this is achieved by understanding things through other things and knowing people through others. Therefore, where accumulated strength is directed, there is nothing that cannot be overcome; what many wise people accomplish together will achieve no failure. A well without soft-shelled turtles is narrow; a garden without tall trees is small. One who lifts a heavy tripod may lack the strength to do so, but when it comes to moving or relocating it, many people can accomplish this without relying solely on those with great strength. Therefore, a group of one thousand people will not lack support, and an assembly of ten thousand will accomplish no wasted effort.
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夫華騮、綠耳，一日而至千里，然其使之搏兔，不如豺狼，伎能殊也。鴟夜撮蚤蚊，察分秋豪，晝日顛越，不能見丘山，形性詭也。夫螣蛇遊霧而動，應龍乘雲而舉，猿得木而捷，魚得水而鶩。故古之為車也，漆者不畫，鑿者不斫，工無二伎，士不兼官，各守其職，不得相奸，人得其宜，物得其安。是以器械不苦，而職事不嫚。夫責少者易償，職寡者易守，任輕者易權。上操約省之分，下效易為之功，是以君臣彌久而不相厭。君人之道，其猶零星之尸也，儼然玄默，而吉祥受福。是故得道者不為醜飾，不為偽善，一人被之而不袤，萬人蒙之而不褊。是故重為惠，若重為暴，則治道通矣。為惠者，尚佈施也。無功而厚賞，無勞而高爵，則守職者懈於官，而游居者亟於進矣。為暴者，妄誅也。無罪者而死亡，行直而被刑，則修身者不勸善，而為邪者輕犯上矣。故為惠者生奸，而為暴者生亂。奸亂之俗，亡國之風。是故明主之治，國有誅者而主無怒焉，朝有賞者而君無與焉。誅者不怨君，罪之所當也；賞者不德上，功之所致也。民知誅賞之來，皆在於身也。故務功修業，不受贛於君。是故朝廷蕪而無跡，田野辟而無草。故太上，下知有之。橋直植立而不動，俯仰取制焉；人主靜漠而不躁，百官得修焉。譬而軍之持麾者，妄指則亂矣。慧不足以大寧，智不足以安危，與其譽堯而毀桀也，不如掩聰明而反修其道也。 |
| | The horses Huayou and Lü'er can travel a thousand li in one day, yet when it comes to catching hares, they are no match for jackals or wolves—this is because their skills differ. The owl can catch fleas and mosquitoes at night, discerning the finest details of autumn down, yet in daylight it stumbles blindly, unable to see hills or mountains—this is due to their differing natures. The tigersnake moves through mist, the dragon rises on clouds; the monkey becomes agile when it finds a tree, and the fish swims swiftly in water. Therefore, in ancient times when making chariots, those who lacquered did not paint, and those who drilled did not carve; artisans had no second skills, scholars held no multiple offices. Each person adhered to their duties without interfering with others, people fulfilled their proper roles, and things found their proper place. Thus, tools and equipment were not overburdened, and official duties were not neglected. Responsibilities that are few are easy to fulfill; duties that are limited are easy to uphold; positions with light burdens are easy to manage. When superiors hold simple and minimal responsibilities, inferiors emulate accomplishments that are easy to achieve; thus, ruler and minister remain harmonious for a long time without growing weary of each other. The way of ruling people is like that of the shaman in a sacrificial rite: solemn and silent, yet receiving blessings and auspiciousness. Therefore, those who attain the Dao do not resort to false appearances or pretended virtue; one person upholds it without excess, and ten thousand people benefit from it without limitation. Therefore, regarding great kindness as equivalent to great harm means the way of governance is realized. To practice kindness is to value giving and bestowing. Awarding heavy rewards without merit, or granting high ranks without labor, will cause those who hold office to become lax in their duties and encourage idlers to eagerly seek advancement. To commit violence is to carry out arbitrary executions. When the innocent are put to death and upright conduct leads to punishment, those who cultivate virtue will no longer be encouraged to do good, while evildoers will lightly defy authority. Therefore, practicing kindness breeds corruption, and committing violence brings about disorder. A custom of corruption and disorder is the wind that leads to a nation's downfall. Therefore, under the rule of a wise sovereign, when punishments are carried out in the state, the ruler does not personally express anger; when rewards are given at court, the monarch does no take personal part. Those punished do not resent the sovereign, for their punishment is deserved; those rewarded do not consider it a favor from above, for it results from their own merit. The people understand that punishments and rewards come as the result of their own actions. Therefore, they strive for achievement and cultivate their endeavors without seeking favor from the sovereign. Thus, the court remains orderly with no signs of neglect, and fields are cultivated without weeds. Therefore, in the highest order of governance, the people are only vaguely aware of its existence. A straight bridge stands firm and unmoving, yet it bends or rises according to what is needed; a ruler remains calm and tranquil without agitation, allowing all officials to fulfill their duties properly. It is like the standard-bearer of an army: if he points randomly, chaos ensues. Wisdom is insufficient for great peace; intelligence is inadequate to avert danger. Rather than praising Yao and condemning Jie, it is better to conceal one's wisdom and return to cultivating the Dao.
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清靜無為，則天與之時；廉儉守節，則地生之財；處愚稱德，則聖人為之謀。是故下者萬物歸之，虛者天下遺之。夫人主之聽治也，清明而不暗，虛心而弱志。是故群臣輻湊並進，無愚智賢不肖，莫不盡其能。於是乃始陳其禮，建以為基。是乘眾勢以為車，御眾智以為馬。雖幽野險途，則無由惑矣。 |
| | Calmness and non-action bring harmony with Heaven's timing; frugality and integrity in upholding virtue allow the land to produce wealth; To act with humility while cultivating virtue causes sages to devise strategies on one's behalf. Therefore, the lowly attract all things; the empty receive offerings from the world. When a ruler governs and hears cases, he must be clear-sighted and not obscure-minded, with an open heart and humble will. Therefore, all ministers converge like spokes of a wheel, advancing together; whether foolish or wise, virtuous or unworthy, none fail to exert their full ability. At this point, the rites are then presented and established as a foundation. This is like using collective momentum as a chariot and directing collective wisdom as a horse. Even in remote, perilous paths, there will be no cause for confusion.
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人主深居隱處以避燥濕，閨門重襲以避奸賊，內不知閭里之情，外不知山澤之形，帷幕之外，目不能見十里之前，耳不能聞百步之外；天下之物，無不通者，其灌輸之者大，而斟酌之者眾也。是故不出戶而知天下，不窺牖而知天道，乘眾人之智，則天下之不足有也。專用其心，則獨身不能保也。是故人主覆之以德，不行其智，而因萬人之所利。夫舉踵天下而得所利，故百姓載之上，弗重也，錯之前，弗害也，舉之而弗高也，推之而弗厭。 |
| | A ruler, dwelling in deep seclusion to avoid heat and dampness, with multiple layers of palace gates to guard against villains and thieves, knows nothing within about the conditions of his neighborhood, nor outside about the terrain of mountains and marshes. Beyond the curtain walls, his eyes cannot see ten li ahead, nor can his ears hear beyond a hundred paces; All things in the world are interconnected—this is because the source of their flow is great, and many hands regulate them. Therefore, one can know the world without leaving home, understand Heaven's way without peering through a window—by riding on the wisdom of many people, the whole world is within reach. To rely solely upon one's own mind means even one's personal safety cannot be guaranteed. Therefore, a ruler should cover all with virtue, not act on his own wisdom, but follow what benefits the people. When all under heaven lift their feet and find benefit, the people carry him on their shoulders without feeling burdened; place him before them without harm; raise him without excessive elevation, and push him forward without growing weary.
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主道員者，運轉而無端，化育如神，虛無因循，常後而不先也；臣道員者，運轉而無方，論是而處當，為事先倡，守職分明，以立成功也。是故君臣異道則治，同道則亂。各得其宜，處其當，則上下有以相使也。夫人主之聽治也，虛心而弱志，清明而不暗。是故群臣輻湊並進，無愚智賢不肖，莫不盡其能者，則君得所以制臣，臣得所以事君，治國之道明矣。文王智而好問，故聖；武王勇而好問，故勝。夫乘眾人之智，則無不任也；用眾人之力，則無不勝也。千鈞之重，烏獲不能舉也；眾人相一，則百人有餘力矣。是故任一人之力者，則烏獲不足恃；乘眾人之制者，則天下不足有也。 |
| | The way of a ruler who is full of virtue operates endlessly, transforming and nurturing like a god; he follows the natural course without force, always acting in response rather than taking initiative. The way of a minister who is full of virtue flows without fixed direction, examines what is right and acts appropriately; he takes the lead in initiating actions, upholds his duties clearly, and thus establishes success. Therefore, when ruler and minister follow different ways, order prevails; but if they follow the same way, disorder arises. When each attains their proper role and occupies their rightful place, then superiors and inferiors have a basis for mutual service. When a ruler hears cases and governs, he must maintain an open mind and humble will, be clear-sighted rather than obscure-minded. Therefore, when all ministers converge and advance together—whether foolish or wise, virtuous or base—all exert their full abilities. In this way, the ruler gains a means to control his ministers, and the ministers gain a way to serve their sovereign; thus, the principle of governing the state becomes clear. King Wen was wise yet fond of asking questions, hence he became sage-like; King Wu was brave yet fond of seeking counsel, hence his victories. To ride on the wisdom of many is to have no task too great; to employ the strength of many is to achieve victory in all endeavors. A weight of a thousand jin, even Wu Huo could not lift; when many unite as one, the combined strength of a hundred men is more than sufficient. Therefore, relying on the strength of one person means even Wu Huo cannot be depended upon; but by harnessing the combined efforts of many people, nothing in the world is beyond reach.
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禹決江疏河，以為天下興利，而不能使水西流；稷辟土墾草，以為百姓力農，然不能使禾冬生。豈其人事不至哉？其勢不可也。夫推而不可為之勢，而不修道理之數，雖神聖人不能以成其功，而況當世之主乎！夫載重而馬羸，雖造父不能以致遠；車輕馬良，雖中工可使追速。是故聖人舉事也，豈能拂道理之數，詭自然之性，以曲為直，以屈為伸哉！未嘗不因其資而用之也。是以積力之所舉，無不勝也，而眾智之所為，無不成也。聾者可令嚼筋，而不可使有聞也；瘖者可使守圉，而不可使言也。形有所不周，而能有所不容也。是故有一形者處一位，有一能者服一事。力勝其任，則舉之者不重也；能稱其事，則為之者不難也。毋小大修短，各得其宜，則天下一齊，無以相過也。聖人兼而用之，故無棄才。人主貴正而尚忠，忠正在上位，執正營事，則讒佞奸邪無由進矣。譬猶方員之不相蓋，而巨直之不相入。夫鳥獸之不可同群者，其類異也；虎鹿之不同遊者，力不敵也。是故聖人得志而在上位，讒佞奸邪而欲犯主者，譬猶雀之見鸇而鼠之遇狸也，亦必無餘命也。 |
| | Yu the Great channeled rivers and dredged streams to bring benefits to all under heaven, yet could not make water flow westward; Ji the Sage cleared land and cultivated fields to encourage farming for the people, yet could not cause grain to grow in winter. Was it because their human efforts were insufficient? It was simply that the circumstances did not allow it. When a situation is such that pushing forward will yield no result, and one does not cultivate the principles of the Dao, even sages cannot achieve success—how much less so for rulers in our time! When a horse is weak and burdened with heavy loads, even Zhao Fu could not drive it far; But when the cart is light and the horse strong, even an average driver can make it swift. Therefore, when sages undertake actions, how could they defy the principles of nature or twist its inherent tendencies, bending crookedness into straightness and constriction into expansion? They have never failed to make use of existing conditions in accordance with their nature. Therefore, where accumulated strength is applied, nothing cannot be overcome; and what many wise people accomplish together, nothing remains unfinished. A deaf person may be made to chew sinew, but one cannot make him hear; a mute person can be assigned to guard duties, but one cannot make them speak. The body has limitations in what it can reach, and ability has limits in what it can encompass. Therefore, one with a single form occupies one position; one with a specific ability serves one task. When strength matches the burden, then what is carried feels light; when ability matches the task, then accomplishment is not difficult. Whether small or great, long or short, if each attains its proper role, the world will be unified and harmonious, with none surpassing another. Sages make use of all such talents, hence no ability is wasted. A ruler values uprightness and esteems loyalty; when loyal and upright men occupy high positions, carrying out affairs with integrity, then flatterers, villains, and evildoers have no opportunity to advance. This is like how squares cannot cover circles, nor can large objects enter narrow spaces. Birds and beasts that cannot live in the same flock or herd differ in kind; tigers and deer do not travel together, for their strengths are unequal. Therefore, when a sage attains power and occupies the sovereign's position, those who are flatterers or villains seeking to defy the ruler are like sparrows encountering a hawk or mice meeting a cat—surely they will have no remaining life.
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是故人主之一舉也，不可不慎也。所任者得其人，則國家治，上下和，群臣親，百姓附。所任非其人，則國家危，上下乖，群臣怨，百姓亂。故一舉而不當，終身傷。得失之道，權要在主。是繩正於上，木直於下，非有事焉，所緣以修者然也。故人主誠正，則直士任事，而奸人伏匿矣；人主不正，則邪人得志，忠者隱蔽矣。夫人主之所以莫抓玉石而抓瓜瓠者，何也？無得于玉石，弗犯也。使人主執正持平，如從繩准高下，則群臣以邪來者，猶以卵投石，以火投水。故靈王好細要，而民有殺食自饑也；越王好勇，而民皆處危爭死。由此觀之，權勢之柄，其以移風易俗矣。堯為匹夫，不能仁化一里，桀在上位，令行禁止。由此觀之，賢不足以為治，而勢可以易俗明矣。《》曰：「一人有慶，萬民賴之。」此之謂也。 |
| | Therefore, every action of a sovereign must be approached with the utmost care. When those entrusted with responsibilities are the right people, then the state is well governed, superiors and inferiors harmonious, ministers loyal, and the people attached. When those entrusted are not suitable individuals, then the state faces danger, superiors and inferiors become discordant, ministers resentful, and the people in chaos. Therefore, one misstep can bring lifelong harm. The principles of gain and loss, the key lies with the sovereign. Thus, when the standard is upright above, the wood becomes straight below; this does not result from active intervention but arises naturally through the conditions that foster it. Therefore, when a sovereign is truly upright, then upright officials will shoulder responsibilities while villains hide in fear; When a sovereign is not upright, then wicked men gain power and loyal individuals remain hidden. Why do rulers never grasp jade or stone but instead grasp gourds? What is the reason for this? Because they gain nothing from jade and stone, so no one dares to violate them. If a sovereign upholds righteousness and maintains impartiality, like following the plumb line or level to determine height and depth, then ministers who come with crooked intentions are like throwing an egg against a stone or fire into water. Therefore, when King Ling favored slender waists, the people starved themselves to death in order to conform; when King Goujian of Yue favored bravery, the people all placed themselves in danger and competed for death. From this we see that the power and authority of a ruler can indeed transform customs and change social norms. If Yao were an ordinary man, he could not have brought benevolence to even one neighborhood; yet when Jie occupied the sovereign's position, his commands were obeyed and prohibitions respected. From this it is clear that virtue alone is insufficient for governance, but authority can indeed change customs. The Book of Documents says: "When one person has good fortune, the ten thousand people rely on him." This is what it means.
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天下多眩于名聲，而寡察其實。是故處人以譽尊，而遊者以辯顯，察其所尊顯，無它故焉，人主不明分數利害之地，而賢眾口之辯也。治國則不然，言事者必究於法，而為行者必治于官。上操其名以責其實，臣守其業以效其功，言不得過其實，行不得逾其法。群臣輻湊，莫敢專君。事不在法律中，而可以便國佐治，必參五行之，陰考以觀其歸，並用周聽，以察其化。不偏一曲，不黨一事。是以中立而遍，運照海內，群臣公正，莫敢為邪，百官述職，務致其公跡也。主精明於上，官勸力於下，奸邪滅跡，庶功日進，是以勇者盡於軍。亂國則不然。有眾鹹譽者無功而賞，守職者無罪而誅。主上暗而不明，群臣黨而不忠，說談者游于辯，修行者競於住。主上出令，則非之以與；法令所禁，則犯之以邪。為智者務于巧詐，為勇者務於鬥爭。大臣專權，下吏持勢，朋黨周比，以弄其上。國雖若存，古之人曰亡矣。且夫不治官職，而被甲兵，不隨南畝而有賢聖之聲者，非所以教于國也。騏驥、騄駬，天下之疾馬也，驅之不前，引之不止，雖愚者不加體焉。今治亂之機，轍跡可見也，而世主莫之能察，此治道之所以塞。權勢者，人主之車輿；爵祿者，人臣之轡銜也。是故人主處權勢之要，而持爵祿之柄，審緩急之度，而適取予之節。是以天下盡力而不倦。 |
| | The world is often dazzled by reputations and rarely examines their reality. Therefore, people are placed in positions of respect based on reputation, and travelers gain prominence through eloquence. Investigating the reasons for their respect and prominence, there is no other cause: it is because rulers do not clearly understand the distinctions between benefits and harms, but instead trust the arguments of many voices. Governing a state is not like this: those who speak about affairs must be judged by law, and those who act must be managed by officials. The sovereign holds the name to demand its reality, and ministers safeguard their duties to demonstrate their achievements; words must not exceed actuality, and actions must not overstep the law. Ministers converge like spokes on a wheel, none daring to monopolize the ruler's attention. If a matter does not fall within legal statutes but can benefit the state and assist governance, it must be examined in reference to the Five Elements. It should also be secretly reviewed to observe its outcome, and widely heard through all channels to discern its effects. It does not favor one side or partiality, nor does it support a single cause. Therefore, remaining impartial and comprehensive, the sovereign's influence reaches throughout the realm. Ministers act with integrity, none daring to engage in wickedness; officials fulfill their duties, striving to demonstrate public service. When the sovereign is clear-sighted above and officials work diligently below, villains disappear and public achievements steadily increase; thus, brave men devote themselves fully to military service. A chaotic state is not like this. In such a state, those widely praised receive rewards despite having no merit, while those who fulfill their duties are punished without fault. The sovereign is ignorant and not discerning; ministers form factions and lack loyalty. Those who speak eloquently travel about, while those who cultivate virtue compete for positions of residence. When the sovereign issues a decree, it is opposed by those in power; what laws and decrees prohibit, wicked men violate. Those who call themselves wise pursue cunning deception; those who call themselves brave pursue conflict and strife. High ministers monopolize authority, lower officials wield influence, factions form alliances to manipulate their superiors. Though the state may seem to exist, ancient people would say it is already lost. Moreover, those who do not perform official duties yet wear armor and weapons, or who have the reputation of sages without tilling southern fields—these are not what should be taught in a state. Qiji and Luli are the swiftest horses in the world; if they refuse to advance when driven or cannot be stopped when pulled, even a foolish person would not ride them. Now the signs of order and chaos are clearly visible, yet rulers of this age fail to perceive them—this is why the path to good governance remains blocked. Authority and power are the chariots of a sovereign; ranks and emoluments are the reins and bits for ministers. Therefore, a sovereign holds the key to authority and power, controls the handle of ranks and emoluments, examines the measure of urgency and slackness, and adjusts the timing of giving and taking. Thus, all under heaven exert effort without weariness.
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夫臣主之相與也，非有父子之厚，骨肉之親也，而竭力殊死，不辭其軀者，何也？勢有使之然也。昔者豫讓，中行文子之臣。智伯伐中行氏，併吞其地。豫讓背其主而臣智伯。智伯與趙襄子戰于晉陽之下，身死為戮，國分為三。豫讓欲報趙襄子，漆身為厲，吞炭變音，擿齒易貌。夫以一人之心而事兩主，或背而去，或欲身徇之，豈其趨舍厚薄之勢異哉？人之恩澤使之然也。紂兼天下，朝諸侯，人跡所及，舟楫所通，莫不賓服。然而武王甲卒三千人，禽之於牧野。豈周民死節，而殷民背叛哉？其主之義德厚而號令行也。夫疾風而波興，木茂而鳥集，相生之氣也。是故臣不得其所欲於君者，君亦不能得其所求於臣也。君臣之施者，相報之勢也。是故臣盡力死節以與君，君計功垂爵以與臣。是故君不能賞無功之臣，臣亦不能死無德之君。君德不下流於民，而欲用之，如鞭蹄馬矣。是猶不待雨而熟稼，必不可之數也。 |
| | Ministers and sovereigns are not as close as father and son, nor do they share the bonds of flesh and blood; yet ministers still exert themselves to the point of death without shying away from sacrificing their lives. Why is this so? It is because authority compels them to do so. In the past, Yu Rang was a minister of Zhonghang Wenzǐ. Zhìbó attacked the Zhonghang clan and annexed their territory. Yu Rang betrayed his lord to serve Zhìbó. Zhìbó and Zhao Xiangzi fought beneath Jinyang, where Zhìbó was killed in battle. His state was divided into three parts. Yu Rang wished to avenge Zhao Xiangzi, so he painted his body with cinnabar to resemble leprosy, swallowed charcoal to alter his voice, and pulled out his teeth to change his appearance. How could one man's heart serve two masters, abandoning one and then seeking to die for the other? Is it not because the power of their favor or neglect differed? It is due to the influence of a person's kindness and favors. Zhou ruled over all under heaven, summoned feudal lords to court; wherever human footprints reached or boats could sail, none failed to submit. Yet King Wu of Zhou, with only three thousand soldiers, captured him at Muye. Was it that the people of Zhou died for their principles while the people of Yin betrayed theirs? It was because the sovereign's virtue and righteousness were profound, and his commands carried authority. Strong winds raise waves; flourishing trees attract birds—this is the nature of mutual generation. Therefore, when ministers cannot obtain what they desire from their sovereigns, the sovereigns also cannot gain what they seek from their ministers. The relationship between sovereign and minister is one of reciprocal obligation. Therefore, ministers exert themselves to the death for their sovereigns, while sovereigns calculate merit and bestow ranks upon their ministers. Therefore, a ruler cannot reward a minister without merit, nor can a minister die for a sovereign lacking virtue. If the virtue of a sovereign does not flow down to the people yet he seeks to use them, it is like whipping a horse's hoof. This is like expecting crops to ripen without rain—it is an impossible expectation.
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君人之道，處靜以修身，儉約以率下。靜則下不擾矣，儉則民不怨矣；下擾則政亂，民怨則德薄；政亂則賢者不為謀，德薄則勇者不為死。是故人主好鷙鳥猛獸，珍怪奇物，狡躁康荒，不愛民力，馳騁田獵，出入不時，如此，則百官務亂，事勤財匱，萬民悉苦，生業不修矣。人主好高臺深池，雕琢刻鏤，黼黻文章，絺綌綺繡，寶玩珠玉；則賦斂無度，而萬民力竭矣。堯之有天下也，非貪萬民之富而安人主之位也，以為百姓力征，強淩弱，眾暴寡，於是堯乃身服節儉之行，而明相愛之仁，以和輯之。是故茅茨不翦，采椽不斷，大路不畫，越席不緣，大羹不和，粢食不毇。巡狩行教，勤勞天下，周流五嶽。豈其奉養不足樂哉！舉天下而以為社稷，非有利焉。年衰志憫，舉天下而傳之舜，猶卻行而脫屣也。衰世則不然。一日而有天下之富，處人主之勢，則竭百姓之力，以奉耳目之欲，志專在宮室台榭，陂池苑囿，猛獸熊羆，玩好珍怪。是故貧民糟糠不接於口，而虎狼熊羆厭芻豢；百姓短褐不完，而宮室衣錦繡。人主急茲無用之功，百姓黎民，憔悴於天下。是故使天下不安其性。 |
| | The way of ruling people lies in maintaining tranquility to cultivate one's virtue, and practicing frugality to set an example for subordinates. Tranquility ensures that the people are not disturbed; frugality ensures that the people do not harbor resentment; when the people are disturbed, governance becomes chaotic; when the people resent, virtue is shallow; When governance is in chaos, the virtuous will not offer counsel; and when virtue is weak, the brave will not die for it. Therefore, if a sovereign favors fierce birds and ferocious beasts, treasures rare and strange objects, indulges in reckless pleasures, does not cherish the people's strength, gallops about for hunting, and moves in and out without regularity, then officials will be busy with disorder, affairs multiply while resources dwindle, all the people suffer greatly, and their livelihoods remain neglected. If a sovereign favors high terraces and deep pools, elaborate carvings and engravings, embroidered patterns of fu and bi, fine silk and brocade adorned with embroidery, treasures and jewels; then levies will be without limit, and the strength of all the people will be exhausted. When Yao ruled the world, it was not out of greed for the wealth of the people or a desire to secure his sovereign position. Rather, he saw that among the common folk there were struggles over strength, where the strong oppressed the weak and the many bullied the few. Thus, Yao personally practiced frugality and promoted benevolence through mutual love in order to bring harmony. Therefore, he did not trim the thatched roof, left the wooden beams uncarved, did not paint the great road, used simple mats without borders, served plain broth without seasoning, and ate coarse grain food without polishing. He toured the realm to teach, labored diligently for all under heaven, and traveled throughout the Five Mountains. Was it that his sustenance was insufficient for joy? He regarded the whole world as belonging to the state, not out of personal gain. When his years waned and his will weakened, he passed on the realm to Shun—just as one would discard a shoe while walking backward. In corrupt times it is not so. In a single day, they acquire the wealth of all under heaven and hold the position of sovereign. Yet they exhaust the people's strength to satisfy their desires for sight and sound; their hearts are set on palaces, terraces, ponds, parks, fierce beasts like bears and pizzlies, and rare treasures for amusement. Therefore, the poor people cannot even taste scraps of grain or bran, while tigers, wolves, bears, and pizzlies are fed to satiety. The common folk wear patched-up coarse cloth, yet the palaces are adorned with brocade and embroidery. Sovereigns rush to accomplish these useless projects, while the common people suffer exhaustion throughout the land. Therefore, they cause all under heaven to be unsettled in their nature.
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人主之居也，如日月之明也。天下之所同側目而視，側耳而聽，延頸舉踵而望也。是故非澹薄無以明德，非寧靜無以致遠，非寬大無以兼覆，非慈厚無以懷眾，非平正無以制斷。是故賢主之用人也，猶巧工之制木也，大者以為舟航柱梁，小者以為楫楔，修者以為櫚榱，短者以為朱儒枅櫨。無小大修短，各得其所宜；規矩方圓，各有所施。天下之物，莫凶於雞毒，然而良醫橐而藏之，有所用也。是故林莽之材，猶無可棄者，而況人乎？今夫朝廷之所不舉，鄉曲之所不譽，非其人不肖也，其所以官之者非其職也。鹿之上山，獐不能跂也，及其下，牧豎能追之；才有所修短也。是故有大略者，不可責以捷巧；有小智者，不可任以大功。人有其才，物有其形，有任一而太重，或任百而尚輕。是故審豪厘計者，必遺天下之大數；不失小物之選者，惑於大數之舉。譬猶狸之不可使搏牛，虎之不可使捕鼠也。今人之才，或欲平九州，並方外，存危國，繼絕世，志在直道正邪，決煩理挐，而乃責之以閨閣之禮，奧窔之間；或佞巧小具，諂進愉說，隨鄉曲之俗，卑下眾人之耳目，而乃任之以天下之權，治亂之機。是猶以斧劗毛，以刀抵木也，皆失其宜矣。 |
| | The position of a sovereign should be like the brightness of the sun and moon. All under heaven look upon it with reverence, listen attentively, and stretch their necks and lift their toes in anticipation. Therefore, without simplicity and detachment one cannot clarify virtue; without tranquility one cannot achieve the distant; without breadth of mind one cannot encompass all; without kindness and depth one cannot win over the people; and without fairness and uprightness one cannot make just decisions. Therefore, a wise ruler in employing people is like a skilled craftsman working with wood: the large pieces become ships and beams; the small ones are made into paddles and wedges; the long ones serve as rafters and eaves; and the short ones become pillars and brackets. No matter their size, length, or shape, each is placed where it is most suitable; Rules and compasses, squares and circles—each has its proper application. Among all things in the world, none is more toxic than the ji poison; yet skilled physicians carry and store it, for there are occasions when it must be used. Therefore, even materials from the wild forest have no value to discard; how much more so is this true of people? Now, those not promoted by the court and not praised in their hometowns are not necessarily wicked individuals; it is simply that the positions assigned to them do not match their duties. A deer can ascend a mountain where even a zhang cannot follow, but when it descends, a shepherd boy can chase after it; this is because each has its own strengths and limitations. Therefore, those with grand strategies cannot be held to account for quick wit; those with petty intelligence cannot be entrusted with great achievements. People have their own talents, and things have their forms; assigning one task may be too heavy a burden, while assigning a hundred tasks might still feel light. Therefore, those who scrutinize minute details will inevitably overlook the great principles of the world; those who do not miss selecting small things are confused when it comes to major decisions. It is like expecting a weasel to fight an ox, or a tiger to catch mice—it simply cannot be done. Now, some people possess talents sufficient to pacify the nine provinces, unify distant lands, preserve endangered states, and revive extinguished dynasties; their aspirations lie in upholding righteousness, resolving complicated matters, and untangling disputes. Yet they are held accountable for the etiquette of inner chambers and confined to narrow spaces; others, with petty skills and sycophantic flattery, follow local customs to please the masses and lower themselves before common people's ears and eyes; yet they are entrusted with the power of the world and placed in charge of matters that determine order or chaos. This is like using an axe to shear hair, or a knife to carve wood—both are misapplications of the proper tools.
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人主者，以天下之目視，以天下之耳聽，以天下之智慮，以天下之力爭。是故號令能下究，而臣情得上聞。百官修通，群臣輻湊，喜不以賞賜，怒不以罪誅。是故威立而不廢，聰明光而不蔽，法令察而不苛，耳目達而不暗，善否之情，日陳於前而無所逆。是故賢者盡其智，而不肖者竭其力。德澤兼覆而不偏，群臣勸務而不怠，近者安其性，遠者懷其德。所以然者，何也？得用人之道，而不任己之才者也。故假輿馬者，足不勞而致千里；乘舟楫者，不能游而絕江海。夫人主之情，莫不欲總海內之智，盡眾人之力，然而群臣志達效忠者，希不困其身。使言之而是，雖在褐夫芻蕘，猶不可棄也；使言之而非也，雖在卿相人君，揄策於廟堂之上，未必可用。是非之所在，不可以貴賤尊卑論也。是明主之聽於群臣，其計乃可用，不羞其位；其言可行，而不責其辯。暗主則不然。所愛習親近者，雖邪枉不正，不能見也；疏遠卑賤者，竭力盡忠，不能知也。有言者窮之以辭，有諫者誅之以罪。如此而欲照海內，存萬方，是猶塞耳而聽清濁，掩目而視青黃也，其離聰明則亦遠矣！ |
| | A ruler should see with the eyes of the world, hear with the ears of the world, deliberate with the wisdom of the world, and strive with the strength of the world. Therefore, orders can reach down to the lowest levels, while the sentiments of officials can be heard by those above. When all government offices are well-organized and ministers gather like spokes of a wheel, joy does not come from rewards or gifts, nor does anger arise from punishment or execution. Therefore, authority is established and not neglected; wisdom shines clearly without obstruction; laws are thorough but not harsh; ears and eyes reach far without being dim. The truths of good and bad conduct are presented daily before the ruler with no resistance. Therefore, the virtuous exert their wisdom fully, while those less capable give their utmost effort. Virtue and grace are universally bestowed without partiality; officials encourage diligence and do not grow lazy. Those nearby find peace in their nature, while those far away cherish the ruler's virtue. Why is this so? It is because they have mastered the way of employing people, rather than relying solely on their own talents. Therefore, one who borrows a carriage and horse can travel a thousand li without tiring the feet; one who boards a boat or ship need not know how to swim yet can cross rivers and seas. Indeed, the feelings of a ruler are no different—none does not wish to harness the wisdom of all under heaven and exhaust the strength of many people. Yet among ministers who strive to express their loyalty and aspirations, few do so without hardship to themselves. If what is said proves correct, even a commoner in rags or a herdsman should not be discarded; if what is said proves incorrect, even if the speaker is an official or a ruler, offering advice in the grand hall does not necessarily make it useful. Right and wrong are matters that cannot be judged by rank, status, or social position. Therefore, a wise ruler listens to his ministers: if the plan is useful, he does not hesitate to adopt it, regardless of the speaker's position; if the words are actionable, he does not demand elaborate rhetoric. An ignorant ruler is quite different. Those he loves, trusts, or keeps close—though they may be crooked and unjust—he cannot see their faults; those who are distant, lowly, or of humble status—even if they strive with all their strength to be loyal—cannot have their sincerity recognized. Those who speak out are harassed with words, and those who offer advice are punished for crimes. To desire to illuminate the realm and preserve all directions under heaven in such a manner is like plugging one's ears while trying to discern clear or turbid sounds, or covering one's eyes while attempting to distinguish colors—how far removed from wisdom this is!
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法者，天下之度量，而人主之準繩也。縣法者，法不法也；設賞者，賞當賞也。法定之後，中程者賞，缺繩者誅。尊貴者不輕其罰，而卑賤者不重其刑，犯法者雖賢必誅，中度者雖不肖必無罪，是故公道通而私道塞矣。古之置有司也，所以禁民，使不得自恣也；其立君也，所以剬有司，使無專行也；法籍禮儀者，所以禁君，使無擅斷也。人莫得自恣，則道勝；道勝而理達矣，故反于無為。無為者，非謂其凝滯而不動也，以其言莫從己出也。夫寸生於𥢕，𥢕生於日，日生於形，形生於景，此度之本也。樂生於音，音生於律，律生於風，此聲之宗也。法生於義，義生於眾適，眾適合於人心，此治之要也。故通於本者不亂於末，睹於要者不惑於詳。法者，非天墮，非地生，發於人間，而反以自正。是故有諸己不非諸人，無諸己不求諸人。所立於下者，不廢於上；所禁於民者，不行於身。所謂亡國，非無君也，無法也。變法者，非無法也，有法者而不用，與無法等。是故人主之立法，先自為檢式儀錶，故令行於天下。孔子曰：「其身正，不令而行；其身不正，雖令不從。」故禁勝於身，則令行於民矣。 |
| | Laws are the measure of the world and the standard for a ruler. To hang up laws is to distinguish between what conforms to law and what does not; to establish rewards is to reward those who deserve them. After laws are established, those meeting the standard receive rewards; those falling short of the measure face punishment. Nobles and the highborn do not escape light punishment, nor are lowly or humble individuals subjected to harsher penalties. Those who break laws, even if virtuous, must be punished; those within bounds, even if unworthy, remain innocent. Thus, public justice prevails while private favor is blocked. In ancient times, officials were appointed to restrain the people and prevent them from indulging in self-will; the establishment of a ruler was so that he might control these officials, preventing them from acting arbitrarily; laws, records, and rites were established to restrain the ruler himself, ensuring he does not make arbitrary decisions. When no one is allowed to indulge their will, the Way prevails; when the Way prevails, order and clarity are achieved—thus returning to non-action. Non-action does not mean stagnation or inactivity; rather, it means that one's words and actions do not originate from oneself alone. An inch arises from the cun, the cun from the day, the day from form, and form from shadow—this is the foundation of measurement. Music arises from tones, tones from pitch standards, pitch standards from wind—this is the source of sound. Laws arise from righteousness, righteousness from the needs of the people, and these needs align with human nature—this is the key to governance. Therefore, those who understand fundamentals do not become confused by details; those who grasp essentials are not bewildered by specifics. Laws did not fall from heaven, nor arise from the earth; they originate among people and in turn correct themselves. Therefore, if one possesses a virtue oneself, one does not accuse others of lacking it; if one lacks a fault oneself, one should not demand that others avoid it. What is established by those below is not rejected above; what is forbidden for the people must also not be practiced by oneself. What is called a fallen state is not one without a ruler, but one without laws. To change the law does not mean there are no laws; to have laws and yet not use them is equivalent to having none at all. Therefore, when a ruler establishes laws, he first sets himself as an example and standard; thus his commands are carried out throughout the world. Confucius said: "If one's own conduct is upright, orders need not be given for them to be followed; if one's conduct is not upright, even when orders are given, they will not be obeyed." Therefore, if prohibitions prevail over the ruler himself, then commands will be followed by the people.
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聖主之治也，其猶造父之御。齊輯之於轡銜之際，而急緩之於唇吻之和；正度於胸臆之中，而執節於掌握之間；內得於心中，外合于馬志。是故能進退履繩，而旋曲中規；取道致遠，而氣力有餘。誠得其術也。是故權勢者，人主之車輿也；大臣者，人主之駟馬也。體離車輿之安，而手失駟馬之心，而能不危者，古今未有也。是故輿馬不調，王良不足以取道；君臣不和，唐、虞不能以為治。執術而御之，則管、晏之智盡矣；明分以示之，則蹠、蹻之奸止矣。 |
| | The governance of a sage ruler is like that of Zhao Fu driving his chariot. He controls the reins and bit to maintain harmony, adjusting speed through the coordination of lips and breath; he maintains proper measure within his mind, and holds the rhythm firmly in his hands; internally aligned with his own will, externally harmonized with the horse's intent. Therefore, he can advance and retreat in measured steps, turning and curving according to the rules; he travels long distances with ease, his strength never exhausted. This is truly the mastery of the method. Therefore, authority and power are to a ruler what a carriage is to a traveler; ministers of high rank are like the four horses that draw it. If one loses control over the carriage and cannot grasp the will of the four horses, yet still manages to avoid danger—such a case has never existed in ancient or modern times. Therefore, if the carriage and horses are not well-matched, even Wang Liang cannot ensure a successful journey; if ruler and ministers do not harmonize, even Tang and Yu could not achieve good governance. By mastering the method of control, the wisdom of Guan Zhong and Yan Ying is fully realized; by clearly defining roles and responsibilities, even the wickedness of Zhi Bo and Qiao can be stopped.
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夫據除而窺井底，雖達視猶不能見其晴，借明於鑒以照之，則寸分可得而察也。是故明主之耳目不勞，精神不竭，物至而觀其象，事來而應其化，近者不亂，遠者治也。是故不用適然之數，而行必然之道，故萬舉而無遺策矣。 |
| | To stand on the edge of a well and peer into its depths, even with sharp eyesight one cannot see whether it is clear; but by using a mirror to reflect light downward, even an inch or fraction can be discerned. Therefore, a wise ruler does not tire his ears and eyes, nor exhaust his spirit; when things arrive, he observes their forms, and when events arise, he responds to their transformations. The near is orderly, the distant is governed. Therefore, by not relying on haphazard methods but following inevitable principles, a ruler can undertake ten thousand actions without a single miscalculation.
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今夫御者，馬體調于車，御心和于馬，則歷險致遠，進退周遊，莫不如志。雖有騏驥騄駬之良，臧獲御之，則馬反自恣，而人弗能制矣。故治者不貴其自是，而貴其不得為非也。故曰：勿使可欲，毋曰弗求，勿使可奪，毋曰不爭。如此，則人材釋而公道行矣。美者正於度，而不足者建於用，故海內可一也。 |
| | Now, the charioteer who has his horse well-matched to the carriage and whose will is harmonized with the animal can traverse dangerous terrain and travel far; advancing or retreating, turning in any direction—nothing goes against his wishes. Even if the horse is as fine as Qiji or Luli, if a clumsy driver controls it, the animal will act on its own will and no one can restrain it. Therefore, good governance does not value those who insist they are always right, but values those for whom wrongdoing is impossible. Hence it is said: "Do not allow desires to arise; do not claim you do not seek them. Do not allow things to be taken away; do not say you do not contend for them." In this way, personal ambitions are set aside and public justice prevails. Those who excel conform to standards; those lacking in ability find their place through proper use—thus the realm can be unified.
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夫釋職事而聽非譽，棄公勞而用朋黨，則奇材佻長而幹次，守官者雍遏而不進。如此，則民俗亂于國，而功臣爭于朝。故法律度量者，人主之所以執下，釋之而不用，是猶無轡銜而馳也，群君百姓反弄其上。是故有術則制人，無術則制於人。吞舟之魚，蕩而失水，則制於螻蟻，離其居也；猿狖失木，而禽於狐狸，非其處也。君人者釋所守而與臣下爭，則有司以無為持位，守職者以從君取容。是以人臣藏智而弗用，反以事轉任其上矣。 |
| | If one abandons official duties and listens to false praise, or discards public service in favor of factionalism, then talented individuals will be overlooked while the mediocre rise; those who diligently hold office will be obstructed and unable to advance. In this way, customs within the state become corrupt, and meritorious officials quarrel in court. Therefore, laws and measurements are the means by which a ruler controls his subjects. To abandon them is like driving without reins or bit—commoners and officials alike will then manipulate those above them. Therefore, with the method one controls others; without it, one is controlled by others. A great fish capable of swallowing a boat, when stranded out of water, can be subdued even by ants and insects—because it has left its natural habitat; a monkey or gibbon that loses the trees will fall prey to foxes and weasels—not because of weakness, but because it has left its proper place. A ruler who abandons his duties and competes with his ministers will find officials using inaction to maintain their positions, while those holding office use flattery toward the ruler to gain favor. Therefore, subordinates conceal their wisdom and do not act on it, instead shifting responsibility onto those above them.
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夫富貴者之于勞也，達事者之於察也，驕恣者之於恭也，勢不及君；君人者不任能而好自為之，則智日困而自負其責也。數窮於下，則不能伸理；行墮于國，則不能專制。智不足以為治，威不足以行誅，則無以與天下交也。喜怒形於心者，欲見於外，則守職者離正而阿上，有司枉法而從風，賞不當功，誅不應罪，上下離心，而君臣相怨也。是以執政阿主，而有過則無以責之。有罪而不誅，則百官煩亂，智弗能解也；毀譽萌生，而明不能照也。不正本而反自然，則人主逾勞，人臣逾逸，是猶代庖宰剝牲，而為大匠斫也。與馬競走，筋絕而弗能及，上車執轡，則馬死於衡下。故伯樂相之，王良御之，明主乘之，無御相之勞而致千里者，乘於人資以為羽翼也。 |
| | The wealthy and noble are not burdened by labor, the wise do not need to scrutinize everything, and the arrogant do not have to be respectful—these advantages cannot match a ruler's authority. If a ruler does not entrust tasks to capable people but insists on doing everything himself, his wisdom will be exhausted and he alone must bear the burden. When subordinates are overburdened with details, they cannot properly manage affairs; when governance declines within the state, authority cannot be centralized. If wisdom is insufficient for governance and authority inadequate to enforce punishment, there will be no way to interact effectively with the world. When a ruler's emotions are revealed from the heart and his desires become evident, those in office will abandon righteousness to flatter him, officials will twist laws to follow the trend, rewards will not match merit, punishments will not correspond to crimes, and thus rulers and subjects will be estranged, leading to mutual resentment between ruler and minister. Therefore, when officials in charge flatter the ruler, if there are mistakes, there is no way to hold them accountable. If crimes go unpunished, then all officials will become chaotic and confused—wisdom alone cannot resolve the situation; false accusations and praises will arise, and even clarity of mind will be unable to discern them. If one does not correct the root cause but instead follows nature, then the ruler will become increasingly burdened while ministers grow more idle. This is like a cook cutting up an animal for another or a master craftsman doing the work of others. To compete with a horse in running will exhaust one's strength without catching up, but to mount the carriage and take hold of the reins means the horse will die under the yoke. Therefore, Bo Le appraises horses, Wang Liang controls them, and a wise ruler rides upon them. Without the labor of controlling or appraising, one can travel a thousand li—by relying on others' abilities as wings.
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是故君人者，無為而有守也，有為而無好也。有為則讒生，有好則諛起。昔者齊桓公好味，而易牙烹其首子而餌之；虞君好寶，而晉獻以璧馬釣之；胡王好音，而秦穆公以女樂誘之。是皆以利見制於人也。故善建者不拔。夫火熱而水滅之，金剛而火銷之，木強而斧伐之，水流而土遏之，唯造化者，物莫能勝也。故中欲不出謂之扃，外邪不入謂之塞。中扃外閉，何事之不節！外閉中扃，何事之不成？弗用而後能用之，弗為而後能為之。精神勞則越，耳目淫則竭。故有道之主，滅想去意，清虛以待，不伐之言，不奪之事，循名責實，使有司，任而弗詔，責而弗教，以不知為道，以奈何為寶。如此，則百官之事，各有所守矣。 |
| | Therefore, a ruler should act without active intervention but maintain firm principles; he should take action when necessary but not indulge in personal desires. When there is active involvement, slander arises; when there are personal preferences, flattery follows. In the past, Duke Huan of Qi loved fine flavors, so Yiya cooked his own son and served him as food; Lord Yu loved treasures, so the State of Jin offered a jade disc and a fine horse to lure him; The Hu king loved music, so Duke Mu of Qin used female musicians to entice him. These were all cases where personal desires led them to be controlled by others through temptation. Therefore, the one who is skillful in establishing foundations cannot be uprooted. Fire is hot, yet water extinguishes it; metal is hard, yet fire melts it; wood is strong, yet axes cut it down; water flows, yet earth can block it. Only the creator of all things cannot be overcome by any object. Therefore, when inner desires do not arise is called "jiōng" (closed), and when external evils do not enter is called "sāi" (blocked). With the heart closed within and the outside sealed off, what affairs would not be properly regulated! When the outside is shut out and the inner self is guarded, what task could possibly fail? Only by not using it can one truly use it; only by not acting can one achieve action. When the spirit and energy are overexerted, they will scatter; when the ears and eyes indulge excessively, their function will be exhausted. Therefore, a ruler who follows the Way eliminates desires and thoughts, remains clear and empty to await events. He speaks without boasting, acts without interference, examines names to hold for reality, entrusts tasks to officials, assigns duties without giving orders, holds people accountable without instructing them, takes ignorance as the way, and values helplessness as a treasure. In this manner, each official's responsibilities will be clearly defined and properly maintained.
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攝權勢之柄，其于化民易矣。衛君役子路，權重也；景、桓公臣管晏，位尊也。怯服勇而愚制智，其所托勢者勝也。故枝不得大於幹，末不強於本，則輕重大小，有以相制也。若五指之屬於臂，搏援攫捷，莫不如志。言以小屬於大也。是故得勢之利者，所持甚小，其存甚大；所守甚約，所制甚廣。是故十圍之木，持千鈞之屋；五寸之鍵，制開闔之門。豈其材之巨小足哉？所居要也。孔丘、墨翟，修先聖之術，通六藝之論，口道其言，身行其志，慕義從風，而為之服役者不過數十人。使居天子之位，則天下遍為儒、墨矣。楚莊王傷文無畏之死于宋也，奮袂而起，衣冠相連於道，遂成軍宋城之下，權重也。楚文王好服獬冠，楚國效之，趙武靈王貝帶鵔鸃而朝，趙國化之。使在匹夫布衣，雖冠獬冠，帶貝帶、鵔鸃而朝，則不免為人笑也。 |
| | 龙头 Holding the handle of authority and power, it is then easy to transform the people. Duke Wei employed Zilu; this was a matter of great authority; Jing and Duke Huan of Qi appointed Guan Yan; they were positions of high rank. The timid subdue the brave, and the foolish control the wise—this is because those who hold power prevail. Therefore, branches must not be larger than the trunk, and the end must not surpass the root—thus weight and size are in mutual control. Like fingers belonging to an arm, grasping, climbing, seizing, or striking—all proceed as one wishes. This is because the small belongs to the great. Therefore, one who gains advantage from power holds a very small thing but controls something vast; what is guarded is minimal, yet what is controlled is extensive. Thus, a tree ten zhi in girth can support a house weighing a thousand jun; a five cun key controls the opening and closing of a gate. Is it because their materials are large or small enough? It is due to the strategic position they occupy. Confucius and Mo Di cultivated the teachings of previous sage kings, expounded on the Six Arts, spoke eloquently about their doctrines, and personally practiced their ideals. Those who admired righteousness and followed them to serve were no more than dozens. Had they occupied the position of Son of Heaven, then all under heaven would have become Confucians or Mohists. King Zhuang of Chu, upon hearing of Wen Wuwei's death in Song, rose up in anger, his sleeves flying, and people on the roads were so moved that they followed him to form an army beneath the walls of Song—this was due to his great authority. King Wen of Chu loved wearing the xie crown, and all of Chu followed suit; King Wu Ling of Zhao wore a belt with phoenix-shaped ornaments when he went to court, and thus the state of Zhao was transformed by his example. Had they been commoners, even if they wore the xie crown and carried a shell belt with phoenix ornaments to court, they would have inevitably been laughed at.
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夫民之好善樂正，不待禁誅而自中法度者，萬無一也。下必行之令，從之者利，逆之者凶，日陰未移，而海內莫不被繩矣。故握劍鋒，以離北宮子，司馬蒯蕢不使應敵；操其觚，招其末，則庸人能以制勝。今使烏獲、藉蕃從後牽牛尾，尾絕而不從者，逆也；若指之桑條以貫其鼻，則五尺童子，牽而週四海者，順也。夫七尺之橈而制船之左右者，以水為資；天子發號，令行禁止，以眾為勢也。夫防民之所害，開民之所利，威行也，若發堿決唐。故循流而下易以至，背風而馳易以遠。桓公立政，去食肉之獸，食粟之鳥，系罝之網，三舉而百姓說。紂殺王子比干而骨肉怨，斮朝涉者之脛而萬民叛，再舉而天下失矣。故義者，非能遍利天下之民也，利一人而天下從風；暴者，非盡害海內之眾也，害一人而天下離叛。故桓公三舉而九合諸侯，紂再舉而不得為匹夫。故舉錯不可不審。 |
| | Among the people, those who naturally love goodness and follow righteousness without needing prohibitions or punishment to conform to laws are less than one in ten thousand. When a decree from above is carried out, those who obey gain benefit; those who resist face misfortune. Before the sun has moved in the sky, all within the seas are already bound by the law. Therefore, holding the sword's edge to threaten Bei Gongzi, Sima Kuaikui did not allow him to face an enemy; controlling its base and guiding its tip, even an ordinary person can achieve victory. 龙头 Now suppose Wu Huo and Jiefan pull a bull's tail from behind; if the tail breaks but the bull still refuses to follow, it is because of resistance; but if one guides a bull by threading a stick through its nose from the mulberry branch, even a five chi tall child can lead it around all four seas—this is because of compliance. A seven chi long oar that controls the movement of a boat left and right relies on water as its resource; The Son of Heaven issues commands, and orders are carried out or prohibited accordingly—this is due to the power of the masses. Preventing what harms the people and opening up what benefits them is an exercise of authority, like breaking a dam to release water. Therefore, going downstream makes arrival easy; riding the wind forward allows one to go far with ease. Duke Huan established policies, banishing beasts that ate meat and birds that consumed grain, as well as nets for trapping animals. After three such measures, the people were pleased. King Zhou killed Prince Bi Gan and caused resentment among his kin; he cut off the shins of Zhao Shexia, leading the people to rebel. With just two such actions, he lost all under heaven. Therefore, righteousness does not necessarily benefit all the people of the world; benefiting one person can lead the entire realm to follow suit; brutality does not necessarily harm every individual within the empire, but harming just one person can cause all under heaven to turn away and rebel. Therefore, Duke Huan took three actions and united the feudal lords nine times; King Zhou made two misdeeds and was not even fit to be a commoner. Thus, one cannot but carefully consider every action taken.
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人主租斂於民也。必先計歲收，量民積聚，知饑饉有餘不足之數，然後取車輿衣食供養其欲。高臺層榭，接屋連閣，非不麗也，然民有掘穴狹廬所以托身者，明主弗樂也。肥醲甘脆，非不美也，然民有糟糠菽粟不接於口者，則明主弗甘也。匡床蒻席，非不寧也，然民有處邊城，犯危難，澤死暴骸者，明主弗安也。故古之君人者，其慘怛於民也。國有饑者，食不重味；民有寒者，而冬不被裘。歲登民豐，乃始縣鐘鼓，陳幹戚，君臣上下，同心而樂之，國無哀人。故古之為金石管弦者，所以宣樂也；兵革斧鉞者，所以飾怒也；觴酌俎豆，酬酢之禮，所以效善也；衰絰菅屨，辟踴哭泣，所以諭哀也。此皆有充于內而成像於外。及至亂主，取民則不裁其力，求於下則不量其積，男女不得事耕織之業，以供上之求，力勤財匱，君臣相疾也。故民至於焦唇沸肝，有今無儲，而乃始撞大鍾，擊鳴鼓，吹竽笙，彈琴瑟，是猶貫甲胄而入宗廟，被羅紈而從軍旅，失樂之所由生矣。夫民之為生也，一人蹠耒而耕，不過十畝，中田之獲，卒歲之收，不過畝四石，妻子老弱，仰而食之，時有涔旱災害之患，無以給上之征賦車馬兵革之費。由此觀之，則人之生，憫矣！夫天地之大，計三年耕而餘一年之食，率九年而有三年之畜，十八年而有六年之積，二十七年而有九年之儲，雖涔旱災害之殃，民莫困窮流亡也。故國無九年之畜，謂之不足；無六年之積，謂之憫急；無三年之畜，謂之窮乏。故有仁君明王，其取下有節，自養有度，則得承受於天地，而不離饑寒之患矣。若貪主暴君，撓于其下，侵漁其民，以適無窮之欲，則百姓無以被天和而履地德矣。 |
| | A ruler levies taxes from the people. He must first calculate annual harvests, assess the people's accumulated reserves, and know how much surplus or shortage there is in times of famine or plenty. Only then should he take from them carriages, clothing, food, and supplies to satisfy his desires. High terraces and tiered pavilions, connected houses and linked towers—these are not unattractive. Yet if the people have only narrow holes or small huts in which to shelter themselves, an enlightened ruler would find no joy in them. Rich broths and sweet, crisp delicacies are not unpleasing to the palate. Yet if the people go hungry for even coarse grains or beans, a wise ruler would find no satisfaction in them. A broad bed with soft bamboo mats is not uncomfortable, yet if the people live on frontier cities, face dangers, and die in battle or lie unburied in the fields, a wise ruler would feel no peace. Therefore, ancient rulers were deeply concerned for their people. When there are starving people in the state, a ruler should not have double courses of food; when there are people suffering from cold, he should not wear furs in winter. Only when harvests are abundant and the people well-fed should bells and drums be hung, weapons and ceremonial staff displayed. Rulers and ministers, high and low, share joy together, and there will be no grieving people in the state. Therefore, ancient instruments of metal, stone, bamboo, and string were made to express joy; arms, armor, axes, and halberds were used to display anger; bowls, cups, ritual stands for food, and the etiquette of toasting—these are ways to express virtue; wearing mourning clothes, hemp shoes, and wailing while weeping—these serve to convey grief. All these emotions arise from within and are expressed outwardly in form. But when tyrannical rulers come to power, they take from the people without considering their strength; they demand from below without measuring what has been accumulated. Men and women cannot engage in farming or weaving to meet these demands. Labor is exhausted and wealth runs out, leading ruler and subject to resent each other. Therefore, the people suffer to the point of parched lips and boiling livers, with no time for rest or storage. Only then does the ruler strike great bells, beat loud drums, play flutes and shengs, and pluck zithers—this is like wearing armor in a temple or silk robes on a battlefield; it has lost sight of where music truly originates. The people's means of living is such that one person tilling with a plow can cultivate no more than ten mu. From an average field, the annual harvest yields no more than four dan per mu. The wife, children, and elderly depend on this for food. When floods or droughts strike, there is nothing to meet the ruler's demands for taxes, carriages, horses, arms, and armor. Viewed in this light, how pitiable is human life! The vastness of heaven and earth allows for a calculation: three years of farming yields one year's surplus food; nine years provides three years' reserve, eighteen years gives six years' accumulation, twenty-seven years offers nine years' storage. Even in the face of floods or droughts, the people would not suffer poverty or flee their homes. Therefore, if a state does not have reserves for nine years, it is considered insufficient; if it lacks six years' accumulation, it is in dire straits; and if there are not three years of reserves, it is said to be impoverished. Therefore, under a benevolent ruler or wise king who takes from the people in moderation and maintains his own consumption with restraint, he will receive blessings from heaven and earth and be free from hunger and cold. But if a greedy ruler or tyrant is swayed by those beneath him and exploits the people to satisfy endless desires, then the common folk will be unable to enjoy the harmony of heaven or walk in accordance with the virtue of earth.
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食者，民之本也；民者，國之本也；國者，君之本也。是故人君者，上因天時，下盡地財，中用人力，是以群生遂長，五穀蕃殖，教民養育六畜，以時種樹，務修田疇，滋植桑麻，肥墝高下，各因其宜，丘陵阪險不生五穀者，以樹竹木。春伐枯槁，夏取果蓏，秋畜疏食，冬伐薪蒸，以為民資。是故生無乏用，死無轉尸。故先王之法，畋不掩群，不取蓏夭。不涸澤而漁，不焚林而獵。豺未祭獸，罝罦不得布於野；獺未祭魚，網罟不得入于水；鷹隼未摯，羅網不得張于溪穀；草木未落，斤斧不得入山林；昆蟲未蟄，不得以火燒田。孕育不得殺，鷇卵不得探，魚不長尺不得取，彘不期年不得食。是故草木之發若蒸氣，禽獸之歸若流泉，飛鳥之歸若煙雲，有所以致之也。故先王之政，四海之雲至，而修封疆；蝦蟆鳴燕降，而達路除道；陰降百泉，則修橋樑；昏張中，則務種穀；大火中，則種黍菽；虛中，則種宿麥；昴中，則收斂畜積，伐薪木。上告於天，下布之民。先王之所以應時修備，富國利民，實曠來遠者，其道備矣。非能目見而足行之也，欲利之也。欲利之也，不忘於心，則官自備矣。心之于九竅四支也，不能一事焉。然而動靜聽視皆以為主者，不忘於欲利之也。故堯為善而眾善至矣，桀為非而眾非來矣。善積則功成，非積則禍極。 |
| | Food is the foundation of the people; the people are the foundation of the state; and the state is the foundation of the ruler. Therefore, a ruler must take advantage of the seasons above, fully utilize the land's resources below, and employ human effort in between. In this way, all living things flourish, five grains multiply abundantly, people are taught to raise livestock, trees are planted at appropriate times, fields are carefully cultivated, mulberry and hemp plants are nurtured, fertile or barren highlands and lowlands are each used according to their suitability. As for hills, slopes, and rugged terrain where the five grains cannot grow, bamboo and timber should be planted there instead. In spring, cut dead branches; in summer, gather fruits and vegetables; in autumn, store dried food; in winter, collect firewood. These are provided as resources for the people. Thus, when alive there is no lack of necessities, and when dead, there are no unburied corpses left to rot. Therefore, the laws of ancient kings stipulated that in hunting one should not kill all in a group, and in gathering fruits, one should not take those still unripe. Do not drain the pond to catch fish, nor burn forests to hunt game. Before the jackal has made its offering to the beasts, nets and snares must not be spread in the fields; before the otter has made its offering to fish, fishing nets must not be cast into the water; before hawks and falcons have begun their hunt, birdlime and snares may not be set in valleys. Before the grass and trees have withered, axes must not enter the mountains and forests; before insects have burrowed underground for hibernation, one must not burn fields with fire. Animals in the process of giving birth may not be killed; eggs that have not hatched must not be taken. Fish under one chi (about 33 cm) in length must not be caught, and pigs less than a year old must not be eaten. Therefore, the growth of grass and trees is like rising steam; the return of birds and beasts is like flowing water; the coming back of flying birds is like drifting clouds and smoke. There are reasons for these phenomena. Therefore, in the governance of ancient kings, when clouds from the four seas arrived, they would repair and reinforce borders; when frogs croaked and swallows flew down, roads were cleared and paths made passable; when the dark clouds brought forth a hundred springs, bridges would be repaired; when the constellation of Xuanwu (the Black Tortoise) was in its central position at dusk, planting grains became urgent. When the star Dahuǒ was in its central position, millet and beans were sown; when the constellation Xū was in its central position, overwintering wheat was planted; and when the constellation Mao was in its central position, people gathered and stored provisions, cut firewood, and harvested timber. Announcements were made to heaven above and communicated to the people below. The ancient kings, by responding to the seasons and preparing accordingly, enriched their states and benefited their people; thus, they were able to achieve great openness and attract distant peoples. Their way was complete indeed. It is not that they could see with their eyes or walk there with their feet, but rather because they desired to benefit the people. When one desires to benefit the people and keeps this in mind without forgetting it, then officials will naturally be prepared accordingly. The heart's relationship with the nine orifices and four limbs is such that it cannot attend to a single task alone. Nevertheless, all movements, stillness, listening, and seeing are directed by the heart because it does not forget its desire to benefit them. Therefore, when Yao did good, many good things came about; and when Jie acted wrongly, many wrongdoings followed. When goodness accumulates, achievements are realized; when wrongdoing accumulates, calamity reaches its peak.
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凡人之論，心欲小而志欲大，智欲員而行欲方，能欲多而事欲鮮。所以心欲小者，慮患未生，備禍未發，戒過慎微，不敢縱其欲也；志欲大者，兼包萬國，一齊殊俗，並覆百姓，若合一族，是非輻湊而為之轂；智欲員者，環複轉運，終始無端，旁流四達，淵泉而不竭，萬物並興，莫不回應也；行欲方者，直立而不撓，素白而不汙，窮不易操，通不肆志；能欲多者，文武備具，動靜中儀，舉動廢置，曲得其宜，無所擊戾，無不畢宜也；事欲鮮者，執柄持術，得要以應眾，執約以治廣，處靜持中，運於璿樞，以一合萬，若合符者也。故心小者，禁於微也；志大者，無不懷也；智員者，無不知也；行方者，有不為也；能多者，無不治也；事鮮者，約所持也。 |
| | Generally speaking, a person's aspirations should be modest in desire but grand in ambition; wisdom should be comprehensive while conduct should be upright; abilities should be numerous yet the affairs one undertakes should be few. The reason why desire of the heart should be small is that one must consider potential dangers before they arise, prepare for disasters before they occur, guard against minor mistakes with caution, and dare not indulge in personal desires. The reason why ambition should be great is that it encompasses all nations, unifies diverse customs into one, shelters the common people as if they were a single family. Right and wrong converge like spokes to form a central hub; Wisdom should be comprehensive, like a circle that endlessly rotates without beginning or end. It flows outward in all directions, deep as a spring yet never drying up; when myriad things flourish together, none fail to respond. Conduct should be upright: standing straight without bending, pure and white without being tainted; even in adversity one does not abandon one's principles, and even when successful, one does not indulge unchecked desires. One should desire to have many abilities: possessing both literary and martial virtues, moving and resting in accordance with proper standards; whether acting or refraining from action, one's conduct is always appropriate. There is no deviation or conflict, and nothing fails to be perfectly suitable. One should desire few affairs: holding the handle of authority and employing skillful methods, grasping essentials to respond to many, using simplicity to govern extensively. Remaining calm and centered, one operates like a rotating axis, uniting one with ten thousand things as if matching a token perfectly. Therefore, those who have modest desires in their hearts are able to restrain themselves at the very beginning of potential problems; those with grand ambitions can embrace all things without exception; those with comprehensive wisdom know everything; and those who conduct themselves uprightly will refuse to do certain things. Those with many abilities can manage everything; those who deal with few affairs are able to maintain simplicity in what they hold.
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古者天子聽朝，公卿正諫，博士誦詩，瞽箴師誦，庶人傳語，史書其過，宰徹其膳。猶以為未足也，故堯置敢諫之鼓，舜立誹謗之木，湯有司直之人，武王立戒慎之鞀。過若豪厘，而既已備之也。夫聖人之于善也，無小而不舉；其於過也，無微而不改。堯、舜、禹、湯、文、武，皆坦然天下而南面焉。當此之時，鼛鼓而食，奏《雍》而徹，已飯而祭灶，行不用巫祝，鬼神弗敢祟，山川弗敢禍，可謂至貴矣。然而戰戰慄栗，日慎一日。由此觀之，則聖人之心小矣。《》云：惟此文王，小心翼翼，昭事上帝，聿懷多福。」其斯之謂歟！武王伐紂，發鉅橋之粟，散鹿台之錢，封比干之墓，表商容之閭，朝成湯之廟，解箕子之囚。使各處其宅，田其田，無故無新，惟賢是親，用非其有，使非其人，晏然若故有之。由此觀之，則聖人之志大也。文王、周公觀得失，遍覽是非，堯、舜所以昌，桀、紂所以亡者，皆著於明堂，於是略智博問，以應無方。由此觀之，則聖人之智員矣。成、康繼文、武之業，守明堂之制，觀存亡之跡，見成敗之變，非道不言，非義不行，言不苟出，行不苟為，擇善而後從事焉。由此觀之，則聖人之行方矣。孔子之通，智過於萇弘，勇服于孟賁，足躡效菟，力招城關，能亦多矣。然而勇力不聞，伎巧不知，專行教道，以成素王，事亦鮮矣。《春秋》二百四十二年，亡國五十二，弑君三十六，采善鉏醜，以成王道，論亦博矣。然而圍于匡，顏色不變，弦歌不輟，臨死亡之地，犯患難之危，據義行理而志不懾，分亦明矣。然為魯司寇，聽獄必為斷，作為《春秋》，不道鬼神，不敢專己。夫聖人之智，固已多矣。其所守者約，故舉而必榮。愚人之智，固已少矣，其所事者多，故動而必窮矣。吳起、張儀，智不若孔、墨，而爭萬乘之君，此其所以車裂支解也。夫以正教化者，易而必成；以邪巧世者，難而必敗。凡將設行立趣於天下，舍其易成者，而從事難而必敗者，愚惑之所致也。凡此六反者，不可不察也。遍知萬物而不知人道，不可謂智；遍愛群生而不愛人類，不可謂仁。仁者愛其類也，智者不可惑也。仁者雖在斷割之中，其所不忍之色可見也。智者雖煩難之事，其不暗之效可見也。內恕反情，心之所欲，其不加諸人，由近知遠，由己知人，此仁智之所合而行也。小有教而大有存也，小有誅而大有寧也，唯惻隱推而行之，此智者之所獨斷也。故仁智錯，有時合，合者為正，錯者為權，其義一也。府吏守法，君制義，法而無義，亦府吏也，不足以為政。 |
| | In ancient times, when the Son of Heaven held court to listen to matters of state, marquises and ministers offered correct advice, scholars recited poetry, blind officials gave warnings, teachers chanted admonitions, commoners passed on words of counsel, historians recorded his mistakes, and stewards removed his food. Still, they considered this insufficient. Therefore, Yao set up a drum for bold remonstrance; Shun established the "tree of criticism"; Tang appointed officials to oversee justice; and King Wu of Zhou placed warning drums as reminders. Even if mistakes were as small as a hair's breadth, they had already been prepared for. A sage, when it comes to goodness, will not overlook even the smallest act; and when it comes to mistakes, no matter how minor, he will correct them. Yao, Shun, Yu, Tang, Wen, and Wu all calmly ruled the realm while seated in authority facing south. At that time, they ate to the sound of drums and music from the "Yong" piece; after their meal, they made offerings to the kitchen god. They did not need shamans or priests for rituals, and ghosts and spirits dared not bring misfortune, nor could mountains and rivers cause disaster. This can truly be called the highest honor. Nevertheless, they remained trembling with caution, growing more careful each day. From this we can see that the heart of a sage is indeed modest. The "Shijing" says: "Only King Wen was so cautious and careful, diligently serving Heaven above, thus bringing many blessings." Is this not what is meant? King Wu of Zhou attacked King Zhou, distributed the grain from Juqiao, dispersed the money stored at Lutai, sealed the tomb of Bi Gan, honored the neighborhood of Shang Rong with a marker, paid homage to the temple of Tang of Shang in the morning, and released Ji Zi from imprisonment. He ensured that people lived in their homes and farmed their fields, without discrimination between old or new residents. He favored only the virtuous, using what was not his own and employing those who were not originally part of his circle, yet everything proceeded smoothly as if it had always been so. From this we can see, the ambition of a sage is truly great. King Wen and the Duke of Zhou observed gains and losses, reviewed right and wrong. The reasons why Yao and Shun prospered and Jie and Zhou perished were all recorded in the Mingtang (Hall of Illumination). Thus, they broadly sought wisdom and asked many questions to respond effectively to any situation. From this we can see that a sage's wisdom is indeed comprehensive. Emperor Cheng and Emperor Kang inherited the legacy of King Wen and King Wu, upheld the system of the Mingtang, observed the traces of survival or downfall, witnessed the changes between success and failure. They spoke only when it was in accordance with the Way, acted only when it conformed to righteousness; their words were never spoken carelessly, nor did they act without reason. They chose what was good before undertaking any action. From this we can see that a saint's conduct is indeed upright. Confucius' versatility was such that his wisdom surpassed Zhang Hong, his courage subdued Meng Ben, his feet could chase after hares and tigers, and his strength could open city gates. His abilities were indeed numerous. Yet he did not boast of his bravery or physical strength, nor was he known for technical skills; instead, he devoted himself to teaching and the Way, thus becoming a "Plain King" (a sage without actual kingship), undertaking few affairs. His actions were indeed minimal. The "Spring and Autumn Annals" records 242 years, during which fifty-two states were destroyed and thirty-six kings were assassinated. By selecting the good and removing the evil, it established the Way of Kingship; its discussions are indeed extensive. Yet when surrounded in Kuang, his composure did not waver; he continued to play the zither and sing without interruption. Facing a place of certain death and danger, he upheld righteousness and reason with unshaken resolve—his principles were clearly defined. Yet when serving as the Minister of Justice in Lu, he always made fair judgments in court cases; in composing the "Spring and Autumn Annals," he did not speak of ghosts or spirits, nor dared he act solely according to his own will. The wisdom of a sage is certainly abundant. Because what he upholds is simple and focused, any action he takes will surely bring honor. The wisdom of a fool is naturally limited; because what they pursue is numerous, any action they take will inevitably lead to failure. Wu Qi and Zhang Yi were not as wise as Confucius or Mozi, yet they vied for the favor of rulers of great states. This is why they met their ends in such tragic fates—torn apart by chariots and dismembered. Those who govern through proper moral instruction find it easy to achieve success; those who rely on deceit and cunning in the world will face difficulty and certain failure. Generally, when a leader intends to establish conduct and aspirations in the world, if he abandons what is easy and certain to succeed for something difficult and bound to fail, it is due to foolishness and confusion. All these six reversals must not be overlooked. To know all things yet remain ignorant of the Way of humanity cannot be called wisdom; to love all living beings yet not cherish humankind cannot be considered benevolence. A benevolent person loves his kind; a wise person is not deceived. Even when faced with harsh decisions, the expression of compassion on the face of a benevolent person can be clearly seen. Even in complicated and difficult matters, the clear effectiveness of a wise person's actions is evident. To be internally forgiving and to reflect on one's own emotions—what the heart desires, one does not impose upon others. To understand what is distant by knowing what is near, and to know others through self-awareness: this is where benevolence and wisdom converge in action. Minor acts of teaching lead to greater preservation; minor punishments bring about broader peace. Only through compassion and empathy can such actions be carried out—this is the unique judgment of a wise person. Therefore, benevolence and wisdom may sometimes conflict or align; when they align, it is called righteousness; when they differ, it is termed flexibility. Yet their meaning remains one and the same. Officials who merely guard the law, while the ruler establishes righteousness—if there is only law without righteousness, then they are no different from ordinary clerks and insufficient for governance.
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耕之為事也勞，織之為事也擾，擾勞之事而民不舍者，知其可以衣食也。人之情不能無衣食，衣食之道，必始於耕織，萬民之所公見也。物之若耕織者，始初甚勞，終必利也。眾愚人之所見者寡，事可權者多，愚之所權者少，此愚者之所多患也。物之可備者，智者盡備之；可權者，盡權之；此智者所以寡患也。故智者先忤而後合，愚者始于樂而終於哀。今日何為而榮乎？旦日何為而義乎？此易言也。今日何為而義，旦日何為而榮，此難知也。問瞽師曰：「白素何如？」曰：「縞然。」曰：「黑何若？」曰：「黮然。」授白黑而示之，則不處焉。人之視白黑以目，言白黑以口，瞽師有以言白黑，無以知白黑，故言白黑與人同，其別白黑與人異。 |
| | Farming is a laborious task, weaving is an intricate one; yet people do not abandon these burdensome and toilsome tasks because they know that through them food and clothing can be obtained. Human nature cannot do without clothing and food, and the way to obtain them must begin with farming and weaving—this is a truth universally recognized by all people. Matters like farming and weaving are initially very laborious, but in the end they bring benefit. The number of things ordinary people can perceive is small, while there are many affairs that require flexibility. Yet the matters a fool considers and handles are few—this is why fools often encounter problems. For things that can be prepared for, the wise person prepares fully; for matters requiring flexibility, he applies it completely; this is why the wise person suffers few troubles. Therefore, a wise person may first face opposition but eventually achieve harmony; a fool begins with joy and ends in sorrow. What is it that brings honor today? What should be done tomorrow to act in accordance with righteousness? This is an easy question to answer. What should be done today in accordance with righteousness, and what will bring honor tomorrow—this is difficult to know. They asked the blind teacher: "What is white silk like?" He replied, "It looks like gao." They asked, "What is black like?" He replied, "It looks like dan." When shown white and black, he could not distinguish them. People use their eyes to see white and black, and their mouths to speak of white and black. The blind teacher can talk about white and black like others do, but he cannot distinguish them in reality; therefore, his words on white and black are the same as those of other people, yet his ability to differentiate between white and black is different from that of others.
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入孝於親，出忠於君，無愚智賢不肖，皆知其為義也，使陳忠孝行而知所出者，鮮矣！凡人思慮，莫不先以為可而後行之，其是或非，此愚智之所以異。凡人之性，莫貴于仁，莫急於智。仁以為質，智以行之，兩者為本，而加之以勇力、辯慧、捷疾、劬錄、巧敏、遲利、聰明、審察，盡眾益也。身材未修，伎藝曲備，而無仁智以為表幹，而加之以眾美，則益其損。故不仁而有勇力果敢，則狂而操利劍；不智而辯慧懷給，則棄驥而不式。雖有材能，其施之不當，其處之不宜，適足以輔偽飾非，伎藝之眾，不如其寡也。故有野心者，不可借便勢；有愚質者，不可與利器。魚得水而游焉則樂，唐決水涸，則為螻蟻所食。有掌修其堤防，補其缺漏，則魚得而利之，國有以存，人有以生。國之所以存者，仁義是也；人之所以生者，行善是也。國無義，雖大必亡；人無善志，雖勇必傷。治國上使不得與焉。孝于父母，弟于兄嫂，信于朋友，不得上令而可得為也。釋己之所得為，而責於其所不得制，悖矣。士處卑隱，欲上達，必先反諸己。上達有道，名譽不起，而不能上達矣；取譽有道，不信于友，不能得譽；信于友有道，事親不說，不信于友；說親有道，修身不誠，不能事親矣；誠身有道，心不專一，不能專誠。道在易而求之難，驗在近而求之遠，故弗得也。 |
| | To be filial to one's parents at home and loyal to one's ruler outside is something known by all, whether wise or foolish, virtuous or wicked. Yet those who can actually practice loyalty and filial piety and know how to act accordingly are few! In general, when people think about something, they always first consider it feasible before acting on it. Whether this is right or wrong is the reason why fools and the wise differ. The nature of all people values nothing more than benevolence, and considers nothing more urgent than wisdom. Taking benevolence as one's fundamental nature and using wisdom to carry it out, these two are the foundation. Adding to them bravery, strength, eloquence, intelligence, speed, diligence, skillfulness, quickness, keenness, and careful discernment encompasses all beneficial qualities. If one's physique is not yet cultivated, if various skills are fully acquired, but without benevolence and wisdom as the mainstay, then adding many virtues will only increase the harm. Therefore, if one is not benevolent but possesses bravery and decisiveness, he becomes a reckless person wielding a sharp sword; if one lacks wisdom yet has eloquence and quick wit, then he will discard the fine horse and not follow proper standards. Even if one has talent and ability, if he applies them improperly or places himself in unsuitable positions, it is just enough to assist falsehoods and conceal faults. Many skills are worse than few. Therefore, those with ambitious hearts must not be given convenient opportunities or power; those of foolish nature must not be entrusted with sharp weapons. A fish that finds water and swims in it is happy; but if the Tang River dries up, it will be eaten by ants. If someone takes charge of repairing the dikes and plugging leaks, then fish can benefit by surviving; a state has reason to endure, and people have means to live. The reason why a state endures is because of benevolence and righteousness; the reason why people live is because they perform good deeds. A state without righteousness, though large, will surely perish; a person without good intentions, though brave, will inevitably be harmed. In governing a state, the highest officials must not interfere in matters they should not involve themselves in. Being filial to parents, respectful toward elder brothers and their spouses, and trustworthy with friends—these are things one can achieve without waiting for orders from above. To abandon what one is capable of doing and instead demand control over matters beyond one's authority is sheer confusion. A scholar in a lowly, obscure position who wishes to rise must first reflect upon himself. There is a way to rise upward; if one's reputation does not arise, then one cannot ascend. To gain a good reputation requires a method; without trust from friends, one cannot obtain it; to be trusted by friends also has its method; if one does not please one's parents, then one will not be trusted by friends; To please one's parents requires a method: without sincerity in cultivating oneself, one cannot properly serve them. To cultivate sincerity has its method; if the heart is not single-minded, true sincerity cannot be achieved. The Way lies in simplicity but is difficult to seek; its verification exists nearby yet people search far away, so they do not attain it.
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