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五曰── |
| | The fifth is──
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明君者，非遍见万物也，明于人主之所执也。有术之主者，非一自行之也，知百官之要也。知百官之要，故事省而国治也。明于人主之所执，故权专而奸止。奸止则说者不来，而情谕矣；情者不饰，而事实见矣。此谓之至治。 |
| | A wise ruler does not necessarily see all things, but understands what the sovereign should hold fast to. A ruler who possesses methods does not act alone; he knows the essentials of all officials. Knowing the essentials of all officials, therefore state affairs are streamlined and the country is well governed. Understanding what the sovereign should hold fast to, thus authority remains centralized and corruption is halted. When corruption is halted, those who flatter will not come, and sincerity is understood; Without embellishment of sincerity, the facts become evident. This is called the highest level of good governance.
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至治之世，其民不好空言虚辞，不好淫学流说，贤不肖各反其质。行其情，不雕其素；蒙厚纯朴，以事其上。若此则工拙愚智勇惧可得以故易官，易官则各当其任矣。故有职者安其职，不听其议；无职者责其实，以验其辞。此二者审，则无用之言不入于朝矣。君服性命之情，去爱恶之心，用虚无为本，以听有用之言谓之朝。凡朝也者，相与召理义也，相与植法则也。上服性命之情，则理义之士至矣，法则之用植矣，枉辟邪挠之人退矣，贪得伪诈之曹远矣。故治天下之要，存乎除奸；除奸之要，存乎治官；治官之要，存乎治道；治道之要，存乎知性命。故子华子曰：“厚而不博，敬守一事，正性是喜。群众不周，而务成一能。尽能既成，四夷乃平。唯彼天符，不周而周。此神农之所以长，而尧、舜之所以章也。” |
| | In an age of the highest good governance, the people do not favor empty words and hollow rhetoric; they do not favor excessive learning or deceptive doctrines. The virtuous and the unworthy each return to their true nature. They act in accordance with sincerity, without embellishing their natural state; With a simple and pure nature, they serve their ruler. If this is the case, then whether one is skilled or clumsy, foolish or wise, brave or fearful, they can be appointed to office according to their nature. When appointments are made accordingly, each person will be suited to their role. Therefore, those with official duties remain content in their positions and do not heed idle discussions; Those without official duties are held accountable for their actions, to test the truth of their words. If these two principles are carefully observed, then useless speech will not enter the court. A ruler who understands the nature of life and death, removes personal preferences for love or hatred, takes emptiness and non-action as the foundation, and listens to useful words is called a court. A court, in general, is where officials gather to summon principles of righteousness and jointly establish laws and regulations. When a ruler understands the nature of life and death, then scholars devoted to principles of righteousness will arrive; the application of laws and regulations will be firmly established; those who twist justice or act deceptively will retreat; and greedy, deceitful individuals will be driven far away. Therefore, the key to governing the world lies in eliminating corruption; The key to eliminating corruption lies in properly managing officials; The key to properly managing officials lies in governing according to the Way; The key to governing according to the Way lies in understanding life and death. Therefore, Zi Huazi said: "Depth without breadth, reverently guarding one principle, delighting in the rectification of nature. The multitude may not be fully encompassed, but striving to perfect a single ability." When all abilities are perfected, the four borders will be at peace. Only the Mandate of Heaven is not encompassing yet encompasses all. This is why Shen Nong was able to lead, and why Yao and Shun became so illustrious."
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人主自智而愚人，自巧而拙人，若此则愚拙者请矣，巧智者诏矣。诏多则请者愈多矣，请者愈多，且无不请也。主虽巧智，未无不知也。以未无不知，应无不请，其道固穷。为人主而数穷于其下，将何以君人乎？穷而不知其穷，其患又将反以自多，是之谓重塞之主，无存国矣。故有道之主，因而不为，责而不诏，去想去意，静虚以待，不伐之言，不夺之事，督名审实，官使自司，以不知为道，以柰何为实。尧曰“若何而为及日月之所烛”？舜曰“若何而服四荒之外”？禹曰“若何而治青北、化九阳、奇怪之所际”？ |
| | A sovereign who considers himself wise yet regards others as foolish, and sees himself as skillful while deeming others clumsy—if this is the case, then the truly foolish and clumsy will be dismissed, while the cunning and intelligent will issue commands. When those who issue commands increase, those who are dismissed multiply even more; as the number of the dismissed increases, eventually no one will remain who is not dismissed. Although a ruler may be skillful and intelligent, there remains something he does not know. To use what one still does not know to respond to those who have all been dismissed, such a path is bound to reach an impasse. If a ruler frequently finds himself at an impasse beneath his subjects, how can he possibly rule them? To be in an impasse without recognizing it, the danger will instead lead to self-aggrandizement; this is called a ruler with a doubly blocked mind, and such a state cannot survive. Therefore, a ruler who follows the Way acts through non-action, demands results without issuing commands, removes desires and intentions, remains tranquil and empty to await developments. He speaks without boasting, does not interfere in affairs, oversees names carefully and examines realities, entrusts officials to manage their duties independently. He takes ignorance as his guiding principle and accepts things as they are as the foundation of reality. Yao asked, "How can one reach what is illuminated by the sun and moon?" Shun asked, "How can one subdue the regions beyond the four frontiers?" Yu asked, "How can one govern Qingbei, transform Jiuyang, and reach the meeting place of the strange and wondrous?"
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赵襄子之时，以任登为中牟令，上计，言于襄子曰：“中牟有士曰胆、胥己，请见之。”襄子见而以为中大夫。相国曰：“意者君耳而未之目邪？为中大夫若此其见也，非晋国之故。”襄子曰：“吾举登也，已耳而目之矣。登所举，吾又耳而目之，是耳目人终无已也。”遂不复问，而以为中大夫。襄子何为任人，则贤者毕力。 |
| | During the time of Zhao Xiangzi, he appointed Ren Deng as the magistrate of Zhongmou. When reporting official duties, Ren Deng said to Xiangzi: "There are two scholars in Zhongmou named Dan and Xu Ji; I request permission to present them for an audience." Xiangzi received them and appointed them as Zhongdawu (Middle Doctor). The Prime Minister said, "Could it be that you have heard of them but have not yet seen them with your own eyes?" To appoint someone as Zhongdawu in such a manner is not the established practice of the Jin state. Xiangzi said, "I appointed Ren Deng; I have already heard of him and seen him with my own eyes. As for those Ren Deng recommended, I will again listen to their reputation and see them with my own eyes—this endless cycle of verifying through hearsay and sight would never come to an end." He thus ceased further inquiry and appointed them as Zhongdaws. Why did Xiangzi trust people in this way? Because then the virtuous would exert their utmost efforts.
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人主之患，必在任人而不能用之，用之而与不知者议之也。绝江者托于船，致远者托于骥，霸王者托于贤。伊尹、吕尚、管夷吾、百里奚，此霸王者之船骥也。释父兄与子弟，非疏之也；任庖人钓者与仇人仆虏，非阿之也；持社稷立功名之道，不得不然也。犹大匠之为宫室也，量小大而知材木矣，訾功丈而知人数矣。故小臣、吕尚听，而天下知殷、周之王也；管夷吾、百里奚听，而天下知齐、秦之霸也；岂特骥远哉？ |
| | A ruler's greatest concern lies in appointing people but being unable to use them effectively, or using them yet discussing their suitability with those who lack understanding. Those who cross rivers rely on boats; those who travel far depend on swift steeds; and those who achieve hegemony or kingship entrust themselves to the virtuous. Yi Yin, Lü Shang, Guan Yiwu, and Bai Li Xi—these were the boats and steeds for those who achieved hegemony or kingship. To release one's uncles, brothers, and sons does not mean to alienate them; to entrust a cook or fisherman to an enemy or a captured servant is not to show favoritism; This is the inevitable way of holding up the state and establishing meritorious deeds. It is like a master builder constructing a palace: he measures the size and knows what kind of timber to use, estimates the work required in terms of labor and materials, and thus knows how many people are needed. Therefore, when Xiao Chen and Lü Shang were heeded, the world came to know that Yin and Zhou would become kings; When Guan Yiwu and Bai Li Xi were heeded, the world recognized Qi and Qin as hegemonic powers. It was not merely because of distant steeds!
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夫成王霸者固有人，亡国者亦有人。桀用羊辛，纣用恶来，宋用駃唐，齐用苏秦，而天下知其亡。非其人而欲有功，譬之若夏至之日而欲夜之长也，射鱼指天而欲发之当也，舜、禹犹若困，而况俗主乎？ |
| | Those who achieve kingship or hegemony always have capable individuals; those whose states fall also had people, but of a different sort. Jie used Yang Xin; Zhou used E Lai; Song used Ju Tang; Qi used Su Qin—and the world knew their states would fall. To seek achievement without the right people is like, on the day of summer solstice, wishing for a longer night; or aiming at fish in the sky and hoping to hit them. Even Shun and Yu would still find it difficult—how much more so for an ordinary ruler?
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