| | 察今: |
八曰── |
| | The eighth day──
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| | 察今: |
上胡不法先王之法，非不贤也，为其不可得而法。先王之法，经乎上世而来者也，人或益之，人或损之，胡可得而法？虽人弗损益，犹若不可得而法。东、夏之命，古今之法，言异而典殊，故古之命多不通乎今之言者，今之法多不合乎古之法者。殊俗之民，有似于此。其所为欲同，其所为欲异。口惛之命不愉，若舟车衣冠滋味声色之不同，人以自是，反以相诽。天下之学者多辩，言利辞倒，不求其实，务以相毁，以胜为故。先王之法，胡可得而法？虽可得，犹若不可法。凡先王之法，有要于时也，时不与法俱至。法虽今而至，犹若不可法。故择先王之成法，而法其所以为法。先王之所以为法者何也？先王之所以为法者人也。而己亦人也，故察己则可以知人，察今则可以知古，古今一也，人与我同耳。有道之士，贵以近知远，以今知古，以益所见，知所不见。故审堂下之阴，而知日月之行、阴阳之变；见瓶水之冰，而知天下之寒、鱼鳖之藏也；尝一脟肉，而知一镬之味、一鼎之调。 |
| | Why does the Son of Heaven not follow the laws of previous kings? It is not because he lacks virtue, but because those laws cannot be followed. The laws of previous kings were transmitted from earlier generations; some people added to them, others subtracted from them. How can they be followed? Even if no one has altered or diminished them, they still cannot be followed. The names of things in the East and Xia, as well as legal systems through ancient and modern times, differ in terminology and vary in standards. Therefore, many terms from antiquity do not correspond to those used today, and many laws of today are inconsistent with those of ancient times. People of different customs are similar in this regard. Their desires may be the same, but their actions differ. The names of things that confuse the mouth are not pleasing; they are like differences in boats, carts, clothing, hats, flavors, sounds, and colors. People consider their own ways correct, yet criticize others accordingly. Scholars throughout the world often engage in debate, using advantageous arguments and reversed reasoning, without seeking truth. They focus on criticizing each other, regarding victory as their goal. How can one possibly follow the laws of previous kings? Even if they could be obtained, they would still seem impossible to emulate. All the laws of previous kings are subject to the needs of their time; but the times do not come along with the laws. Even if a law were available today, it would still seem impossible to follow. Therefore, one should select the established laws of previous kings and emulate the principles that made them into laws. What were the reasons for which previous kings established their laws? The reason why previous kings established laws was for the people. And oneself is also a human being; therefore, by examining oneself one can understand others, and by observing the present one can know the past. The past and present are the same, and people and I are no different. A learned person values using what is near to understand what is distant, using the present to know the past, and using what is seen to infer what is unseen. Therefore, by carefully observing the shadows on the floor of a hall, one can understand the movement of the sun and moon and the changes between yin and yang; Seeing ice form in water within a jar, one can know that the world is cold and that fish and turtles are hiding away; Tasting a single piece of meat allows one to discern the flavor of an entire cauldron and the harmony of a whole tripod's stew.
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| | 察今: |
荆人欲袭宋，使人先表澭水。澭水暴益，荆人弗知，循表而夜涉，溺死者千有馀人，军惊而坏都舍。向其先表之时可导也，今水已变而益多矣，荆人尚犹循表而导之，此其所以败也。今世之主，法先王之法也，有似于此。其时已与先王之法亏矣，而曰“此先王之法也”而法之以为治，岂不悲哉？故治国无法则乱，守法而弗变则悖，悖乱不可以持国。世易时移，变法宜矣。譬之若良医，病万变，药亦万变。病变而药不变，向之寿民，今为殇子矣。故凡举事必循法以动，变法者因时而化。若此论则无过务矣。 |
| | The people of Jing wanted to attack Song, so they sent someone ahead to mark the course of the Ying River. The Ying River suddenly rose in flood, but the people of Jing were unaware. Following their markers, they crossed the river at night, and over a thousand drowned; the army was thrown into panic and retreated in disarray. At the time they first marked the river, their guidance was appropriate; but now the water has changed and risen greatly. The people of Jing still followed the old markers for navigation—this is why they failed. The rulers of today, following the laws of previous kings, are similar to this. The times have already diverged from the context of previous kings' laws, yet they say, "This is the law of former kings," and use it to govern—how tragic is this? Therefore, governing a state without laws leads to chaos; adhering rigidly to the law without change leads to contradiction. Chaos and contradiction cannot sustain a nation. When circumstances change and time shifts, it is appropriate to reform the laws. It is like a skilled physician: as diseases vary in countless ways, so too must medicines adapt in countless ways. If the disease changes but the medicine does not, people who were once long-lived now become 殇 children. Therefore, whenever undertaking any endeavor, one must act in accordance with the law; yet reforming the law should be done in response to changing times. If this principle is followed, there will be no excessive or misguided efforts.
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夫不敢议法者，众庶也；以死守者，有司也；因时变法者，贤主也。是故有天下七十一圣，其法皆不同，非务相反也，时势异也。故曰良剑期乎断，不期乎镆邪；良马期乎千里，不期乎骥骜。夫成功名者，此先王之千里也。楚人有涉江者，其剑自舟中坠于水，遽契其舟曰：“是吾剑之所从坠。”舟止，从其所契者入水求之。舟已行矣，而剑不行，求剑若此，不亦惑乎？以此故法为其国与此同。时已徙矣，而法不徙，以此为治，岂不难哉？有过于江上者，见人方引婴儿而欲投之江中，婴儿啼，人问其故，曰：“此其父善游。”其父虽善游，其子岂遽善游哉？此任物亦必悖矣。荆国之为政，有似于此。 |
| | Those who dare not discuss the law are the common people; those who cling to it at the cost of their lives are the officials in charge; Those who reform laws according to changing times are wise rulers. Therefore, among the seventy-one sage rulers who ruled over the world, their laws were all different—not because they intentionally opposed one another, but because the times and circumstances differed. Therefore it is said: A good sword is desired for its ability to cut, not for being made of Fuxie metal; A fine horse is desired for running a thousand li, not for being a Qiji or Kuangma. Those who achieve success and renown are the "thousand-li horses" of previous kings. A man from Chu was crossing a river when his sword fell from the boat into the water. He immediately carved a mark on the boat and said, "This is where my sword fell." When the boat stopped, he dove into the water from the spot marked to search for his sword. The boat has already moved forward, but the sword has not; searching for a sword in this way—wouldn't that be confusing? Using ancient laws to govern one's state is no different from this. The times have already changed, but the law remains unchanged; using such a method to govern—how difficult is that? A person traveling along a river saw someone pulling an infant and intending to throw it into the river. The baby cried, so others asked why he was doing this. He replied, "The child's father was a good swimmer." Although the father was skilled at swimming, does that mean the son is necessarily also a good swimmer? To assume things in this manner is bound to lead to contradiction. The governance of the state of Jing is similar to this.
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