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四曰── |
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先王用非其有，如己有之，通乎君道者也。夫君也者，處虛素服而無智，故能使眾智也；智反無能，故能使眾能也；能執無為，故能使眾為也。無智、無能、無為，此君之所執也。人主之所惑者則不然，以其智彊智，以其能彊能，以其為彊為，此處人臣之職也。處人臣之職而欲無壅塞，雖舜不能為。 |
| | The former kings used what was not their own as if it were their own; this is the way of being a ruler. A ruler is one who occupies a position of simplicity and humility, without personal wisdom, thus enabling the wisdom of many others. Wisdom that refrains from action appears as inability; therefore, it can enable the abilities of many others. By adhering to non-action, one is thus able to enable the actions of many others. Having no personal wisdom, no personal ability, and practicing non-action—this is what a ruler holds fast to. What confuses the sovereign, however, is quite different: using his wisdom to forcefully impose wisdom, using his ability to forcefully impose ability, and using his actions to forcefully impose action—this belongs to the duties of a minister. To perform the duties of a minister yet desire no obstruction or blockage, even Shun could not achieve this.
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武王之佐五人。武王之於五人者之事無能也，然而世皆曰：「取天下者武王也。」故武王取非其有，如己有之，通乎君道也。通乎君道，則能令智者謀矣，能令勇者怒矣，能令辯者語矣。夫馬者，伯樂相之，造父御之，賢主乘之，一日千里，無御相之勞而有其功，則知所乘矣。 |
| | King Wu had five assistants. King Wu was not capable of managing the affairs of these five individuals, yet the world all says: "It is King Wu who seized the empire." Therefore, King Wu took what was not his own as if it were his own; this demonstrates his understanding of the way of rulership. Understanding the way of rulership enables one to direct the wise to devise strategies, to stir the brave to anger, and to cause the eloquent to speak. As for horses, Bo Le appraises them, Zhao Fu controls their reins, and a virtuous ruler rides them. In one day they can travel a thousand li, without the labor of control or appraisal yet achieving such results—this is knowing how to ride upon them.
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今召客者，酒酣，歌舞鼓瑟吹竽，明日不拜樂己者，而拜主人，主人使之也。先王之立功名，有似於此，使眾能與眾賢，功名大立於世，不予佐之者，而予其主，其主使之也。譬之若為宮室，必任巧匠，奚故？曰：「匠不巧則宮室不善。」夫國，重物也，其不善也，豈特宮室哉？巧匠為宮室，為圓必以規，為方必以矩，為平直必以准繩。功已就，不知規矩繩墨，而賞匠巧匠之。宮室已成，不知巧匠，而皆曰：「善。此某君某王之宮室也。」此不可不察也。人主之不通主道者則不然，自為人則不能，任賢者則惡之，與不肖者議之，此功名之所以傷，國家之所以危。 |
| | Now, when one invites guests, and the wine flows freely with singing, dancing, zithers, and flutes played, yet the next day they do not bow to those who have entertained them but instead bow to the host—it is the host who has caused it. The former kings in establishing their achievements and reputation were similar to this: by enabling the abilities of many and employing the talents of many sages, great accomplishments and fame were established in the world. Yet they did not bestow these upon those who assisted them but rather upon their ruler—it was the ruler who caused it. It is like building a palace or house; one must necessarily entrust it to a skillful craftsman—why is this so? Because if the craftsman is not skilled, then the palace or house will not be well built. A state is a weighty matter; if it is not managed properly, how much more serious is this than the case of an ill-constructed palace or house? A skillful craftsman, when building a palace or house, will use compasses to make circles, squares with set-squares, and level straight lines using plumb-lines and cords. When the work is completed, without knowing compasses, set-squares, or measuring cords, one rewards the skillful craftsman. Once the palace or house is built, even if one does not know which skilled craftsman was responsible, all say: "It is excellent." "This is the palace of a certain lord or king." This cannot be overlooked. A sovereign who does not understand the way of rulership is quite different: when he personally undertakes tasks, he cannot manage them; yet when he entrusts capable people, he dislikes them and deliberates with those lacking virtue. This is why achievements and reputation are harmed, and this is why a state becomes endangered.
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棗，棘之有；裘，狐之有也。食棘之棗，衣狐之皮，先王固用非其有，而己有之。湯、武一日而盡有夏、商之民，盡有夏、商之地，盡有夏、商之財，以其民安而天下莫敢之危，以其地封而天下莫敢不說，以其財賞而天下皆競，無費乎郼與岐周，而天下稱大仁、稱大義，通乎用非其有。 |
| | Dates grow from the zhi tree; Fur coats come from foxes. Eating the dates of the zhi tree and wearing the fur of foxes, former kings indeed used what was not their own yet regarded it as their own. Tang and Wu, in one day, completely possessed the people of Xia and Shang, completely possessed their lands, and completely possessed their wealth. Because they brought peace to their people, no one under heaven dared to endanger them; because they distributed land as fiefs, no one under heaven failed to be pleased; because they used their wealth for rewards, all under heaven competed eagerly. They did not expend resources from He or Qi Zhou, yet the whole world praised them as great in benevolence and righteousness—this was understanding how to use what was not originally theirs.
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白公勝得荊國，不能以其府庫分人。七日，石乞曰：「患至矣。不能分人則焚之，毋令人以害我。」白公又不能。九日，葉公入，乃發太府之貨予眾，出高庫之兵以賦民，因攻之。十有九日而白公死。國非其有也而欲有之，可謂至貪矣；不能為人，又不能自為，可謂至愚矣。譬白公之嗇，若梟之愛其子也。 |
| | Bai Gong Sheng seized the state of Jing, yet could not distribute its treasuries among people. Seven days later, Shi Qi said: "Trouble is coming." Since he could not distribute the wealth to others, we should burn it; do not allow people to use it as a means to harm us." Bai Gong was still unable to do so. Nine days later, Ye Gong entered and then distributed the treasures from the Grand Treasury to the people, took weapons from the high storehouses and gave them to the populace, and thus attacked Bai Gong. On the nineteenth day, Bai Gong died. A state that is not originally one's own yet desired to be possessed can truly be called extreme greed; Unable to act for others, and also unable to act for oneself, this can truly be called utter foolishness. The stinginess of Bai Gong is like that of a jiao bird cherishing its young.
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衛靈公天寒鑿池。宛春諫曰：「天寒起役，恐傷民。」公曰：「天寒乎？」宛春曰：「公衣狐裘，坐熊席，陬隅有灶，是以不寒。今民衣弊不補，履決不組。君則不寒矣，民則寒矣。」公曰：「善。」令罷役。左右以諫曰：「君鑿池，不知天之寒也，而春也知之。以春之知之也而令罷之，福將歸於春也，而怨將歸於君。」公曰：「不然。夫春也，魯國之匹夫也，而我舉之，夫民未有見焉，今將令民以此見之。曰春也有善，於寡人有也，春之善非寡人之善歟？」靈公之論宛春，可謂知君道矣。君者固無任，而以職受任。工拙，下也；賞罰，法也；君奚事哉？若是則受賞者無德，而抵誅者無怨矣，人自反而已，此治之至也。 |
| | Duke Ling of Wei ordered the digging of a pond during cold winter weather. Wan Chun advised, saying: "To begin labor in cold weather may harm the people." The duke asked, "Is it cold?" Wan Chun said: "Your lordship wears a fox fur coat and sits on a bear skin mat, with stoves in the corners; therefore, you do not feel cold." Now the people wear tattered clothes that are not mended and shoes with broken soles that are not repaired. The ruler does not feel cold, but the people do." The duke said: "Well spoken." He gave orders to discontinue the labor. The attendants advised, saying: "Your lordship ordered the digging of a pond and did not know that it was cold, yet Wan Chun knew." Because Wan Chun knows of the cold and you have ordered the work to stop, blessings will go to Wan Chun while resentment will fall upon your lordship." The duke said: "Not so. Wan Chun is but a common man from the state of Lu, yet I have promoted him. The people have not yet seen this, and now I will let them see it through this matter. He said: "If Wan Chun has virtue, then it is also a virtue of my lordship; is not the virtue of Wan Chun also my own virtue?" Duke Ling's discussion regarding Wan Chun can truly be said to demonstrate an understanding of the way of kingship. A ruler inherently does not act personally, but assigns responsibilities according to official duties. Skill or clumsiness lies with the subordinates; Rewards and punishments are matters of law; What does a ruler have to do? If this is the case, then those who receive rewards need not claim virtue, and those who face punishment will have no grounds for resentment. People merely reflect upon themselves—this is the highest form of governance.
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