| | 申鑒: |
夫道之大本，仁義而已，五典以經之，羣籍以緯之，前鑒既明，後復申之，故古之聖王，其於仁義也。申重無已，篤厚無疆，謂之申鑒，天作道，皇作極，臣作輔，民作基，制度以綱之，事業以紀之，先王之政，一曰承天，二曰正身，三曰任賢，四曰恤民，五曰明制，六曰立業，承天惟允，正身惟恒，任賢惟固，恤民惟勤，明制惟典，立業惟敦，是謂政體。 |
| | The fundamental principle of the Dao is nothing more than benevolence and righteousness. The Five Classics establish this as a standard, while various texts elaborate upon it. Since earlier precedents are already clear, later generations reiterate them; thus, ancient sage-kings regarded benevolence and righteousness as essential. Repeated emphasis without ceasing, and deep sincerity without bounds—this is called reaffirming the precedent. Heaven establishes the Dao; the Son of Heaven sets the ultimate standard; ministers serve as assistants; the people form the foundation. Institutions provide the framework, while endeavors record achievements. The governance of former kings consisted of six principles: first, upholding heavenly mandate; second, rectifying one's own conduct; third, appointing virtuous and capable officials; fourth, caring for the people; fifth, clarifying institutions; sixth, establishing great undertakings. Upholding heavenly mandate requires sincerity; rectifying oneself demands constancy; appointing talent ensures stability; caring for the people calls for diligence; clarifying institutions relies on classical standards; and establishing endeavors depends on earnestness. This is called the political system.
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| | 申鑒: |
致治之術，先屏四患，乃崇五政，一曰僞，二曰私，三曰放，四曰奢，僞亂俗，私壞法，放越軌，奢敗制，四者不除，則政無由行矣。俗亂則道荒，雖天地不得保其性矣。法壞則世傾，雖人主不得守其度矣。軌越則禮亡，雖聖人不得全其行矣。制敗則欲肆，雖四表不能充其求矣。是謂四患，興農桑以養其生，審好惡以正其俗，宣文教以章其化，立武備以秉其威，明賞罰以統其法，是謂五政。 |
| | The method of achieving good governance begins by eliminating four evils, then upholding five policies. The first evil is falsehood; the second is selfishness; the third is indulgence in licentious behavior; and the fourth is extravagance. Falsehood disrupts customs; selfishness undermines laws; indulgence violates norms; and extravagance corrupts institutions. If these four evils are not removed, governance cannot proceed properly. When customs become chaotic, the Dao becomes neglected; even Heaven and Earth cannot preserve their nature. When laws are corrupted, society tilts toward disorder; even a sovereign ruler cannot uphold his proper standards. When norms are transgressed, rites perish; even sage men cannot fully carry out their conduct. When institutions collapse, desires run rampant; even the four quarters of the world cannot satisfy such demands. These four evils are known as the Four Evils. To address them, one must promote agriculture and sericulture to sustain people's livelihoods; discern between good and evil to rectify customs; propagate literary education to clarify moral influence; establish military preparedness to uphold authority; and clearly define rewards and punishments to regulate laws. These five measures are called the Five Policies.
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| | 申鑒: |
民不畏死，不可懼以罪，民不樂生，不可勸以善，雖使卨布五教，咎繇作士，政不行焉。故在上者，先豐民財，以定其志，帝耕藉田，后桑蠶宮，國無游民，野無荒業，財不虛用，力不妄加，以周民事，是謂養生。 |
| | If the people do not fear death, they cannot be deterred by punishment; if they do not cherish life, they cannot be encouraged toward virtue. Even if Xie Bo promulgates the Five Teachings and Gao You establishes officials, governance will still fail to proceed effectively. Therefore, those in positions of authority should first enrich the people's wealth to stabilize their aspirations. The emperor plows the ceremonial fields, and the empress tends silkworms at the palace; thus there are no idle people within the state or neglected endeavors in the countryside. Wealth is not wasted, and labor is not misused, ensuring that all matters of the people are properly attended to—this is called nurturing life.
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| | 申鑒: |
君子之所以動天地，應神明，正萬物而成王治者，必本乎真實而已，故在上者審則儀道以定好惡，善惡要於功罪，毁譽放於準驗，聽言責事，舉名察實，無或詐僞淫巧以蕩衆心，故事無不核，物無不功，善無不顯，惡無不彰，俗無奸怪，民無淫風，百姓上下，睹利害之存乎己也。故肅恭其心，慎修其行，有罪惡者無徼幸，無罪過者不憂懼，請謁無所行，貨賂無所用，則民志平矣。是謂正俗。 |
| | The reason why a junzi (noble person) can move Heaven and Earth, respond to the divine, regulate all things, and achieve sage kingship is because he must be grounded in sincerity alone. Therefore, those in authority should carefully examine principles and moral standards to establish what is good or evil; determine virtue and vice based on achievements and offenses; assess praise or blame according to verified evidence; listen to words while holding individuals accountable for actions; and elevate names by investigating their actual merits. There must be no deception, falsehood, or cunning artifice that unsettles the people's hearts. Thus, affairs are thoroughly examined, things yield tangible results, goodness is clearly revealed, evil is unmistakably exposed, customs remain free of corruption and oddities, and the populace avoids licentious trends. Both commoners and officials alike recognize how benefits and harms directly affect themselves. Therefore, by cultivating reverence and sincerity in their hearts and carefully refining their conduct, those who have committed crimes or wrongdoings will find no hope for 侥幸 (徼幸), while the innocent need not fear or worry. Petitions seeking favor will go nowhere, and bribes will be of no use—thus the people's aspirations become tranquil. This is called rectifying customs.
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| | 申鑒: |
君子以情用，小人以刑用，榮辱者，賞罰之精華也。故禮教榮辱以加君子，治其情也。桎梏鞭扑以加小人，治其刑也。君子不犯辱，况於刑乎。小人不忌刑，况於辱乎。若夫中人之倫，則刑禮兼焉。教化之廢，推中人而墜於小人之域，教化之行，引中人而納於君子之途，是謂彰化。 |
| | A junzi (noble person) acts according to sentiment and virtue, while a petty person relies on punishment. Honor and disgrace are the essence of rewards and penalties. Therefore, rites and moral instruction bestow honor or disgrace upon junzi to regulate their sentiments. Cuffs, fetters, whips, and beatings are imposed on petty people—to administer punishment. A junzi does not incur disgrace; how much less would he face punishment? A petty person is unafraid of punishment; how much more so would they disregard disgrace? As for the average person, both punishment and rites must be applied together. When moral instruction declines, it pushes the average person down into the realm of petty people; when moral instruction is practiced, it elevates the average person onto the path of junzi. This is called clarifying moral influence (zhāng huà).
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| | 申鑒: |
小人之情，緩則驕，驕則恣，急則叛，叛則謀亂，安則思欲，非威强無以懲之，故在上者必有武備以戒不虞，以遏寇虐，安居則寄之內政，有事則用之軍旅，是謂秉威。 |
| | The nature of petty people is such that when treated leniently, they become arrogant; arrogance leads to indulgence. When pressed too harshly, they rebel; rebellion leads to plotting disorder. In times of peace, they seek desires. Without authority and strength, there is no way to punish them. Therefore, those in power must maintain military preparedness as a safeguard against unforeseen dangers and to suppress bandits and oppression. In peaceful times, stability relies on internal governance; when necessary, the military is employed—this is called upholding authority (bǐng wēi).
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| | 申鑒: |
賞罰，政之柄也。明賞必罰，審信慎令，賞以勸善，罰以懲惡，人主不妄賞，非徒愛其財也。賞妄行則善不勸矣。不妄罰，非徒矜其人也。罰妄行則惡不懲矣。賞不勸，謂之止善，罰不懲，謂之縱惡，在上者能不止下為善，不縱下為惡，則國治矣。是謂統法。 |
| | Rewards and punishments are the instruments of governance. Clearly rewarding is essential, and punishment must be certain; decrees should be issued with credibility and caution. Rewards encourage virtue, while punishments deter vice. A sovereign does not bestow rewards recklessly—not merely out of love for wealth. If rewards are given indiscriminately, then goodness will no longer be encouraged. Not imposing arbitrary punishments is not merely out of compassion for people. If punishment is carried out recklessly, then evil will no longer be deterred. If rewards fail to encourage virtue, it is called obstructing goodness; if punishments do not deter vice, it is considered allowing evil. If those in authority can prevent the people from acting virtuously and refrain from permitting them to act wickedly, then the state will be well governed. This is called unifying law (tǒng fǎ).
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| | 申鑒: |
四患既蠲，五政既立，行之以誠，守之以固，簡而不怠，疏而不失，無為為之，使自施之，無事事之，使自憂之，不肅而成，不嚴而治，垂拱揖讓而海內平矣。是謂為政之方。 |
| | Once the Four Evils are eliminated and the Five Policies established, they must be implemented with sincerity and maintained with steadfastness. Keep them simple yet not neglectful; keep them relaxed yet without error. Practice wuwei (non-action) in governance, allowing affairs to unfold naturally through self-regulation. Attend to matters only when necessary, enabling people to manage their own concerns . Order is achieved without coercion, and peace prevails without severity—thus, with ease and courtesy, the realm within the seas becomes tranquil. This is called the proper method of governance (wéi zhèng zhī fāng).
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| | 申鑒: |
惟恤十難以任賢能，一曰不知，二曰不求，三曰不任，四曰不終，五曰以小怨弃大德，六曰以小過黜大功，七曰以小短掩大美，八曰以干訐傷忠正，九曰以邪說亂正度，十曰以讒嫉廢賢能，是謂十難，十難不除，則賢臣不用，賢臣不用，則國非其國也。 |
| | To properly appoint virtuous and capable individuals, one must address ten difficulties: first, lack of knowledge; second, not seeking ; third, unwillingness to entrust them with responsibilities; fourth, failing to maintain their positions over time; fifth, abandoning great virtue due to minor grudges; sixth, dismissing great achievements because of small faults; seventh, concealing major virtues due to trivial shortcomings; eighth, harming loyal and upright officials through false accusations; ninth, allowing heretical doctrines to disrupt proper standards; tenth, abolishing virtuous individuals out of jealousy or slander. These are called the Ten Difficulties. If these ten difficulties are not eliminated, then virtuous ministers will not be employed. When virtuous ministers are not used, the state is no longer a true state.
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惟審九風以定國常，一曰治，二曰衰，三曰弱，四曰乖，五曰亂，六曰荒，七曰叛，八曰危，九曰亡，君臣親而有禮，百僚和而不同，護而不争，勤而不怨，無事惟職是司，此治國之風也。禮俗不一，職位不重，小臣咨度，庶人作議，此衰國之風也。君好謙，臣好逸，士好游，民好流，此弱國之風也。君臣争明，朝廷争功，士大夫争名，庶人争利此乖國之風也。上多欲，下多端，法不定，政多門，此亂國之風也。以侈為博，以伉為高，以濫為通，遵禮謂之劬，守法謂之固，此荒國之風也。以苛為察，以利為公，以割下為能，以附上為忠，此叛國之風也。上下相疏，內外相疑，小臣争寵，大臣争權，此危國之風也。上不訪下，下不諫上，婦言用，私政行，此亡國之風也。 |
| | To establish the enduring order of a state, one must discern nine trends: first, stability; second, decline; third, weakness; fourth, discord; fifth, disorder; sixth, neglect; seventh, rebellion; eighth, danger; ninth, destruction. When rulers and ministers are close yet respectful, officials harmonious yet not uniform, supportive without contention, diligent without complaint, and in times of peace attend only to their duties—this is the trend of a well-governed state. When rites and customs are inconsistent, positions of office lack prestige, petty officials spread slander , and commoners engage in criticism—this is the trend of a declining state. When rulers favor humility, ministers prefer idleness, officials enjoy wandering, and commoners like to drift—this is the trend of a weak state. When rulers and ministers compete for clarity, officials in court vie for credit, scholars contend over reputation, and commoners struggle for profit—this is the trend of an estranged state. When those above have many desires, those below pursue various schemes, laws are unstable, and governance is fragmented—this is the trend of a disordered state. When extravagance is seen as generosity, arrogance as nobility, and recklessness as openness; when observing rites is called burdensome, and upholding laws is considered rigid—this is the trend of a neglected state. When severity is mistaken for discernment, profit-seeking as public-spiritedness, exploiting the people as capability, and flattery of superiors as loyalty—this is the trend of a rebellious state. When rulers and subjects grow distant, internal and external factions distrust each other, petty officials vie for favor, and high ministers compete for power—this is the trend of a perilous state. When those above do not consult those below, and those below do not advise their superiors; when the words of women are heeded, and private interests govern—this is the trend leading to a destroyed state.
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惟督五赦以綏民中，一曰原心，二曰明德，三曰勸功，四曰裒化，五曰權計，凡先王之攸赦，必是族也。非是族焉。刑茲無赦。 |
| | To regulate the people's conduct, one must examine five types of pardons: first, considering intent; second, recognizing virtue; third, encouraging meritorious service; fourth, promoting moral transformation; fifth, weighing circumstances. All pardons granted by former kings were necessarily among these categories. Those not within this category are excluded. Such crimes shall not be pardoned.
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有一言而可常行者，恕也。一行而可常履者，正也。恕者仁之術也。正者義之要也。至矣哉。 |
| | There is one principle that can always be applied: forgiveness (shù). One action that can consistently be practiced is uprightness (zhèng). Forgiveness is the method of benevolence. Uprightness is the essence of righteousness. How profound!
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或曰：聖王以天下為樂乎。曰：否，聖王以天下為憂，天下以聖王為樂，凡主以天下為樂，天下以凡主為憂，聖王屈己以申天下之樂、凡主申己以屈天下之憂，申天下之樂，故樂亦報之，屈天下之憂，故憂亦及之，天之道也。 |
| | Someone might ask: Do sage kings take the world as their joy? Answer: No. A sage king takes the world as a source of concern; the world, in turn, finds joy in the sage king. When an ordinary ruler takes the world for his own pleasure, the people regard him as a cause of worry. A sage king subordinates himself to promote the happiness of all under heaven; an ordinary ruler promotes his own desires at the expense of the burdens of the people. By promoting the happiness of the people, joy returns in kind; by imposing burdens on the people, sorrow inevitably follows—this is the way of Heaven.
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治世之臣，所貴乎順者三，一曰心順，二曰職順，三曰道順，衰世之臣所貴乎順者三，一曰體順，二曰辭順，三曰事順，治世之順，真順也。衰世之順，則生逆也。體苟順則逆節，辭苟順則逆忠，事苟順則逆道，下有憂民，則上不盡樂，下有飢民，則上不備膳，下有寒民，則上不具服，故足寒傷心，民憂傷國。 |
| | Ministers in a well-governed age value three forms of compliance: first, sincerity of heart; second, proper fulfillment of duties; third, alignment with the Dao. Ministers in a declining era also value three types of compliance: first, outward conformity; second, verbal agreement; third, procedural obedience. The compliance of a well-ordered time is genuine compliance. The compliance of a declining era, however, breeds rebellion. Outward conformity, if superficial, leads to the reversal of proper conduct; verbal agreement, if insincere, results in the distortion of loyalty; procedural obedience, if perfunctory, causes deviation from the Dao. When there are distressed people below, those above cannot fully enjoy their pleasures; when there are starving people below, those on high do not prepare lavish meals; when there are cold and destitute people below, rulers do not wear complete attire. Thus, a chill in the feet harms the heart, and the distress of the people harms the state.
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或曰：三皇之民至敦也。其治至清也。天性乎。曰：皇民敦，秦民弊，時也。山民樸，市民玩，處也。桀，紂不易民而亂，湯武不易民而治，政也。皇民寡，寡斯敦，皇治純，純斯清矣。唯性不求無益之物，不蓄難得之貨，節華麗之餝，退利進之路，則民俗清矣。簡小忌，去淫祀，絕奇怪，則妖僞息矣。致精誠，求諸己，正大事，則神明應矣。放邪說，絕淫智，抑百家，崇聖典，則道義定矣。去浮華，舉功實，絕末技，周本務，則事業修矣。 |
| | Someone might say: The people of the Three Sovereigns were most sincere. Their governance was extremely pure. Was this their natural disposition? , seeking virtue within oneself, and rectifying major affairs, the divine will respond. By rejecting heretical doctrines, cutting off excessive intellect, suppressing the Hundred Schools of thought, and upholding sage classics, the principles of Dao and righteousness will be established. By discarding superficiality, promoting actual achievements, eliminating trivial skills, and focusing on fundamental duties, great endeavors will be accomplished.
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| | 申鑒: |
尚主之制非古也。厘降二女，陶唐之典，歸妹元吉，帝乙之訓，王姬歸齊，宗周之禮也。以陰乘陽，違天也。以婦凌夫，違人也。違天不祥，違人不義。 |
| | The system of the sovereign is not ancient in origin. Ling Jiang Er Nu (the descent of two daughters) was the precedent of Taotang; Gui Mei Yuan Ji (returning his sister with great auspiciousness) was the teaching of Emperor Yi; Wang Ji Gui Qi (Princess Wang Ji marrying Qi) exemplified the rites of the Zhou dynasty. For a yin to surpass yang is against Heaven's will. For a wife to dominate her husband violates human order. To defy Heaven is inauspicious; to violate humanity is unjust.
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古者，天子諸侯有事，必告於廟，有二史，右史記事，左史記言，事為春秋，言為尚書，君舉必記，臧否成敗，無不存焉。下及士庶，苟有茂異，咸在載籍，或欲顯而不得，欲隱而名章，得失一朝，榮辱千載，善人勸焉。淫人懼焉。故先王重之，以副賞罰，以輔法教，宜於今者，官以其方各書其事，歲盡則集之於尚書，各備史官，使掌其典。 |
| | In ancient times, when the Son of Heaven or feudal lords had important affairs, they would necessarily report to the ancestral temple. There were two historians: the right historian recorded events, and the left historian recorded words. Events became the Spring and Autumn Annals; words formed the Book of Documents. Whatever a ruler did was necessarily recorded—whether commendable or blameworthy, successful or failed—nothing was omitted. Even among scholars and commoners, if anyone exhibited outstanding virtue or distinction, they were all recorded in historical texts. Some wished to be recognized but could not; others sought obscurity yet their names became prominent. Successes and failures occurring within a single day determine honor or disgrace for a thousand years—thus virtuous people are encouraged. Wicked individuals, however, fear this. Therefore, former kings valued this practice to complement rewards and punishments, and to assist in legal instruction. For the present age, officials should record events according to their respective responsibilities; at year's end, these records are compiled by the Ministry of Rites (Shangshu), with designated historians assigned to preserve them as precedent.
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君子有三鑒，鑒乎前，鑒乎人，鑒乎鏡，前惟訓，人惟賢，鏡惟明，商德之衰，不鑒於禹，湯也。周秦之弊，不鑒於羣下也。側弁垢顔不鑒於明鏡也。故君子惟鑒之務焉。 |
| | A junzi has three mirrors: reflecting on the past, observing others, and using a mirror. The past provides instruction; others offer examples of virtue; a physical mirror reveals clarity. When the virtues of Xia and Shang declined, they failed to reflect upon Yu and Tang. The decline of Zhou and Qin arose from their failure to heed the advice of their subjects. A tilted hat and a dirty face are not corrected by an unlit mirror. Therefore, a junzi must always be diligent in self-reflection.
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不任所愛之謂公，惟義是從之謂明，齊桓公，中材也。夫能成功業，由有異焉者矣。妾媵盈宮，非無愛幸也。羣臣盈朝，非無親近也。然外則管仲射己，衞姬色衰，非愛也。任之也。然後知非賢不可任，非智不可從也。夫此之舉宏矣哉。膏肓純白，二竪不生，茲謂心寧，省闥清静，嬖孽不作，茲謂主平，夫膏肓近心而處阸，鍼之不逮，藥之不中，攻之不可，二竪藏焉。是謂篤患，故治身治國者，唯是之畏。 |
| | Not appointing those one loves is called fairness; following only what is just is called wisdom. Duke Huan of Qi was a man of average ability. That he could achieve great accomplishments arose from his exceptional qualities. Concubines and attendants filled the palace—not because there was no favored one. Ministers filled the court—not because there were no close confidants. Yet outwardly, Guan Zhong had once shot him, and Queen Wei's beauty faded—these were not matters of affection. It was a matter of appointment. Only then did he realize that without virtue, one could not be entrusted; and without wisdom, one could not follow. How great was this act! When the heart is pure and white, like the pericardium untouched by disease, then two malevolent forces cannot arise—this is called a tranquil mind. When the inner court remains clean and quiet, and favorites or villains do not act—this is called political stability . The pericardium lies near the heart in a vulnerable position; it cannot be reached by acupuncture, nor cured by medicine, and cannot be attacked directly—within this hideout dwell the two malevolent forces. This is called a deep-seated affliction; therefore, those who govern themselves and the state must fear nothing more than this.
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或曰：愛民如子，仁之至乎。曰：未也。愛民如身，仁之至乎。曰：未也。湯禱桑林，邾遷於繹，景祀於旱，可謂愛民矣。曰：何重民而輕身也。曰：人主承天命以養民者也。民存則社稷存，人亡則社稷亡，故重民者，所以重社稷而承天命也。 |
| | Someone might ask: To love the people as one's own children—does this represent the highest benevolence? Answer: Not quite. To love the people as oneself—does this represent the highest benevolance? Answer: Still not. Tang prayed at Sanglin; the State of Zhu moved its capital to Yi; King Jing offered sacrifices during a drought—these can be called acts of loving the people. Answer: Why value the people so highly while regarding oneself lightly? Answer: A sovereign ruler assumes Heaven's mandate to nurture the people. When the people exist, the state endures; when they perish, the state perishes. Therefore, valuing the people is how one values the state and upholds Heaven's mandate.
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或問曰：孟軻稱人皆可以為堯，舜，其信矣乎。曰：人非下愚，則可以為堯，舜矣。寫堯，舜貌，同堯之性，則否，服堯之制，行堯之道，則可矣。行之於前，則古之堯，舜也。行之於後，則今之堯，舜也。或曰：人皆可以為桀，紂乎。曰：行桀，紂之事，是桀，紂也。堯，舜，桀，紂之事，常并存於世，唯人所用而已。 |
| | Someone asked: Mencius claimed that everyone can become a Yao or Shun—can this be trusted? Answer: If a person is not utterly foolish, then he can indeed become like Yao and Shun. To resemble the appearance of Yao and Shun, or to share their nature—this is not possible. But to adopt Yao's institutions and follow his way—this can be achieved. To practice it beforehand makes one the ancient Yao or Shun. To practice it afterward makes one a present-day Yao or Shun. Someone said: Can everyone become a Jie or Zhou? Answer: To act as Jie and Zhou did is to be Jie and Zhou. The deeds of Yao, Shun, Jie, and Zhou have always coexisted in the world; it is merely a matter of how people choose to act.
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| | 申鑒: |
人主之患，常立於二難之間，在上而國家不治，是難也。治國家，則必勤身苦思，矯情以從道，是難也。有難之難，暗主取之，無難之難，明主居之。 |
| | The greatest concern for a sovereign ruler lies between two difficulties: if the state is not well governed despite being in power, this is one difficulty. To govern the state well, one must necessarily labor diligently and think deeply, restrain emotions to follow the Dao—this is another difficulty. The difficulty of difficulties is chosen by an ignorant ruler; the ease within difficulty is occupied by a wise ruler.
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| | 申鑒: |
人臣之患，常立於二罪之間，在職而不盡忠直之道，罪也。盡忠直之道焉。則必矯上拂下，罪也。有罪之罪，邪臣由之，無罪之罪，忠臣致之。 |
| | The greatest concern for ministers lies between two offenses: to hold office yet not fulfill the path of loyalty and uprightness is an offense. To fulfill the way of loyalty and uprightness, then— One must necessarily oppose superiors and defy subordinates—which is also an offense. The offense of offenses is followed by wicked ministers; the innocence within offense is borne by loyal ministers.
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| | 申鑒: |
人臣有三罪，一曰導，二曰阿失，三曰尸寵，以非先先作引，上謂之導，從上之非謂之阿，見非不言謂之尸，導臣誅，阿臣刑，尸臣絀。 |
| | Ministers have three offenses: first, guiding with falsehoods , second, flattering and causing mistakes, third, occupying a position of favor without action. To lead the ruler into error by initiating wrongdoing is called "dao"; to follow the ruler's errors is called "a"; to see wrongdoings but remain silent is called "shi." A minister who leads should be executed; one who flatters should receive punishment; and one who remains idle in office should be dismissed.
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| | 申鑒: |
忠有三術，一曰防，二曰救，三曰戒，先其未然謂之防也。發而進諫謂之救也。行而責之謂之戒也。防為上，救次之，戒為下。 |
| | Loyalty has three methods: first, prevention; second, rescue; third, warning. To act before something happens is called "fang." To speak out and advise when an error occurs is called "jiu." To act and hold someone accountable is called "jie." Prevention is the best; rescue comes second; warning is the least desirable.
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| | 申鑒: |
或問天子守在四夷，有諸。曰：此外守也。天子之內守在身。曰：何謂也。曰：至尊者，其攻之者衆焉。故便僻御侍攻人主而奪其財，近幸妻妾攻人主而奪其寵，逸游伎藝攻人主而奪其志，左右小臣攻人主而奪其行，不令之臣攻人主而奪其事，是謂內寇，自古失道之君，其見攻者衆矣。小者危身，大者亡國，鯀，共工之徒攻堯，儀狄攻禹，弗能克，故唐，夏平，南之威攻文公，申侯伯攻恭王，不能克，故晉，楚興，萬衆之寇凌疆場，非患也。一言之寇襲於膝下，患之甚矣。八域重譯而獻珍，非寶也。腹心之人匍匐而獻善，寶之至矣。故明主慎內守，除內寇，而重內寶。 |
| | Someone asked: Is it true that "the Son of Heaven guards through the Four Barbarians"? Answer: This is external defense. The Son of Heaven's internal defense lies in himself. Answer: What does this mean? Answer: The most exalted position attracts the attention of many who seek to attack it. Therefore, sycophants and attendants attack the ruler to seize his wealth; favored concubines attack him to steal his affection; indulgence in pleasure and arts attacks him to divert his will; close minor ministers attack him to corrupt his conduct; uncontrolled officials attack him to take over his duties. This is called internal banditry. Since ancient times, rulers who lost the right path have all been attacked by many such forces. Minor attacks endanger the ruler; major ones lead to national ruin. Gun and Gonggong attacked Yao, Yidi attacked Yu, but they could not prevail, so Tang of Shang and Xia fell. Nan Zhi's might attacked Duke Wen of Jin, Shen Houbo attacked King Gong, yet they also failed, hence Jin and Chu rose. A large enemy force crossing the border is not the real danger. A single word from a hidden attacker at one's feet brings great peril. Tributes of rare treasures sent through eight regions with multiple translations are not true treasures. Those close to the heart who crawl forward and offer good counsel—this is the greatest treasure of all. Therefore, a wise ruler carefully guards internally, removes internal bandits, and values inner treasures highly.
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| | 申鑒: |
君子所惡乎異者三，好生事也。好生奇也。好變常也。好生事則多端而動衆，好生奇則離道而惑俗，好變常則輕法而亂度，故名不貴苟傳，行不貴苟難，純德無慝，其上也。伏而不動，其次也。動而不行，行而不遠，遠而能復，又其次也。其下，遠而已矣。 |
| | There are three things that gentlemen dislike about differences: initiating unnecessary matters is one of them. Loving to create the strange and unusual is another. Enjoying change from established norms is the third. To love initiating matters leads to many complications and stirs the people; to love creating the strange and unusual distances one from the Dao and confuses society; to enjoy changing established norms leads to disregarding law and disrupting order. Therefore, reputation is not valued if it spreads carelessly, action is not esteemed if it seeks unnecessary difficulty. Pure virtue without hidden faults—this is the highest. To remain quiet and inactive is the next best. To act without proceeding, to proceed without going far, or to go far yet return—this is again a lower level. The lowest is merely to go far .
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| | 中論: |
慌其瞻視，輕其辭令，而望民之則我者，未之有也。莫之則者，必慢之者至矣。小人見慢而致怨乎人，患己之卑而不思其所以然，哀哉。是故君子敬孤獨而慎幽微，雖在隱翳，鬼神不得見其隙，况於游宴乎。君子口無戲謔之言，言必有防，身無戲謔之行，行必有檢，言必有防，行必有檢，雖妻妾不可得而黷也。雖朋友不可得而狎也。是以不愠怒而教行於閨門，不諫諭而風聲化乎鄉黨，傳稱大人正己而物正者，蓋此之謂也。徒以匹夫之居猶然，况得志而行於天下乎。故唐帝允恭克讓，光被四表，成湯不敢怠遑而掩有九域，文王只畏而造彼區夏也。 |
| | If one is careless in his gaze and light-hearted in his words, yet hopes that the people will take him as a model, such a case has never existed. If no one takes him as a model, it is certain that those who despise him will come. When an inferior person feels slighted and harbors resentment toward others, he laments his own low status without considering the reasons behind it—how pitiable. Therefore, a gentleman reveres the lonely and exercises caution in subtle matters; even when hidden from view, spirits and deities cannot find fault with him, let alone during social gatherings. A gentleman never utters jesting or frivolous words; his speech is always guarded. His actions are never jesting or frivolous, and they are always restrained. With speech always guarded and conduct always restrained, even one's wife or concubine cannot take advantage of him. Even among friends, no one can become overly familiar with him. Therefore, without anger or wrath, his teachings prevail within the household; without admonition or instruction, his moral influence spreads throughout the local community. The records speak of a great person who rectifies himself and thus brings order to all things—this is what they mean. Even in the position of an ordinary man, he remains so; how much more so when one attains his aspirations and governs the world. Therefore, Emperor Tang was reverent and respectful, his virtue shining to the four quarters; King Chengtang did not dare be negligent or idle but extended his rule over nine regions; King Wen was cautious and fearful, thus founding that great region of Xia.
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| | 中論: |
民心莫不有治道，至於用之，則異矣。或用乎人，或用乎己，用乎己者謂之務本，用乎人者謂之追末，君子之治之也。先務其本，故德建而怨寡，小人之治之也。先追其末，故功廢而讎多，夫見人而不自見者謂之矇，聞人而不自聞者謂之聵，慮人而不自慮者謂之瞀，故明莫大於自見，聰莫大於自聞，睿莫大於自慮，此三者，舉之甚輕，行之甚邇，而人莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠，故位彌高，基彌固，勝彌衆，受彌廣，君子之於己也。無事而不懼焉。我之有善，懼人之未吾好也。我之有不善，懼人之必吾惡也。見人之善，懼我之不能修也。見人之不善，懼我之必若彼也。故君子不恤年之將衰，而憂志之有倦，不寢道焉。不宿義焉。言而不行，斯寢道矣。行而不時，斯宿義矣。是故君子之務以行前言也。民之過，在於哀死而不愛生，悔往而不慎來，善語乎已然，好争乎遂事，墮今日而懈於後旬，如斯以及於老。故孔子撫其心曰：師，吾欲聞彼，將以改此也。聞彼而不以改此，雖聞何益，小人朝為而夕求其成，坐施而立望其及，行一日之善，而問終身之譽，譽不至，則曰善無益矣。遂疑聖人之言，背先王之教，存其舊術，順其常好是以身辱名賤，而永為人役也。 |
| | The people's hearts all contain the principles of good governance, but when it comes to their application, things differ. Some rely on others, some rely on themselves; relying on oneself is called attending to the root, while relying on others is called pursuing the branches. This is how a gentleman governs. Prioritizing the root, thus virtue is established and grievances are few—this is how an inferior person governs. Prioritizing the branches, therefore achievements are wasted and enemies multiply. One who sees others but does not see himself is called "meng"; one who hears others but does not hear himself is called "tai"; one who considers others' affairs but neglects his own is called "mao." Thus, no clarity surpasses self-awareness; no acuteness surpasses self-hearing; no wisdom surpasses self-reflection. These three qualities are easy to understand and close at hand in practice, yet people rarely recognize them. Therefore, the wise person undertakes a very light task to shoulder the weight of the world, travels along a nearby path to reach the farthest corners of the world. Thus, their position becomes ever higher, their foundation ever more solid, their victories ever greater in number, and their acceptance ever broader—this is how a gentleman treats himself. He never feels fear even when there are no affairs at hand. When I possess virtue, I fear that others do not yet love me. When I have evil deeds, I fear that people will certainly hate me. Seeing the virtue in others, I fear my own inability to cultivate it. Seeing evil deeds in others, I fear that I will surely become like them. Therefore, a gentleman does not worry about his years growing old but is concerned about his will becoming weary; he never abandons the Way. He never delays in righteousness. To speak but not act is to abandon the Way. To act but not at the proper time is to delay righteousness. Therefore, a gentleman's duty is to put previous words into action. The people's faults lie in grieving over death but not cherishing life, regretting the past without being cautious about the future, speaking well of what has already happened, and liking to quarrel over completed matters. They fall into neglect today and become lax a fortnight later; if they continue like this until old age, Therefore, Confucius said to Zizhang: "Master Shi, I wish to hear about that, so that I may correct this." To hear about that but not use it to correct this, even if one hears, what benefit is there? An inferior person acts in the morning and seeks success by evening; he sits and gives orders, yet stands expecting immediate results. He performs a single day's virtue and asks for lifelong praise. When praise does not come, he says that virtue is of no use at all. Thus, he doubts the words of sages and turns his back on the teachings of former kings. Clinging to old methods and following habitual desires, he brings disgrace upon himself, becomes lowly in reputation, and remains forever a servant to others.
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| | 中論: |
人之為德，其猶器歟，器虛則物注，滿則止焉。故君子常虛其心志，恭其容貌，不以逸羣之才加乎衆人之上，視彼猶賢，自視猶不肖也。故人願告之而不厭，誨之而不倦，君子之於善道也。大則大識之，小則小識之，善無大小，咸載於心，然後舉而行之，我之所有，既不可奪，而我之所無，又取於人，是以功常前人而人後之也。故夫才敏過人，未足貴也。博辨過人，未足貴也。勇决過人，未足貴也。君子之所貴者遷善懼其不及，改惡恐其有餘。故孔子曰：顔氏之子，其殆庶幾乎。有不善未嘗不知，知之未嘗復行，夫惡猶疾也。攻之則日益悛，不攻則日甚，故君子之相求也。非特與善也。將以攻惡也。惡不廢則善不興，自然之道也。先民有言，人之所難者二，樂知其惡者難，以惡告人者難，夫唯君子，然後能為己之所難，能致人之所難也。夫酒食人之所愛也。而人相見莫不進焉。不吝於所愛者，以彼之嗜之也。使嗜忠言甚於酒食，人豈其愛之乎。故忠言之不出，以未有嗜之者也。詩云，匪言不能，胡其畏忌。 |
| | A person's virtue is like a vessel: when the vessel is empty, things flow into it; when full, they stop. Therefore, a gentleman always keeps his mind and will empty, maintains respectful appearance and demeanor, does not place his superior talents above the common people. He regards others as virtuous and sees himself as unworthy. Therefore, people are willing to inform him without tiring, and he teaches others without weariness—this is how a gentleman approaches the path of virtue. Great things are noted as great, small things as small. Virtue has no size; all is recorded in the heart. Then one acts accordingly. What I possess cannot be taken from me, and what I lack can be acquired from others. Therefore, my achievements surpass those of former people, while they follow behind me. Therefore, talent and quickness exceeding others are not yet worthy of esteem. Extensive knowledge and eloquence surpassing others are also not yet worthy of esteem. Bravery and decisiveness exceeding others are still not worthy of esteem. What a gentleman esteems is the eagerness to adopt virtue, fearing he may fall short, and the urgency to reform evil deeds, dreading that there might still be remnants left. Therefore, Confucius said: "The son of the Yan family is nearly a sage." When there is evil or wrongdoing, he has never failed to know it; once known, he has never repeated the act. Evil is like a disease. If treated, it becomes increasingly reformed; if left untreated, it grows worse day by day. Therefore, gentlemen seek each other out. It is not merely to associate with the virtuous. Rather, it is to help each other eliminate evil. If evil is not eliminated, virtue cannot flourish—this is the natural way of things. The ancients said: there are two things that are difficult for people. It is hard to take joy in attacking one's own evils, and it is hard to inform others of one's evils. Only a gentleman can overcome his own difficulties and help others overcome theirs. Drinking and feasting are things people love. When people meet, none fail to offer them. Those who are not stingy with what they love do so because others also desire it. If one's craving for loyal advice were greater than for drinking and feasting, would people not cherish him? Therefore, the reason why loyal advice is not given is because there has been no one who truly desires it. The Book of Songs says: "It is not that words cannot be spoken, but why then are they feared and avoided?"
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| | 中論: |
目也者，遠察天際而不能近見其眦，心亦如之，君子誠知心之似目也。是以務鑒於人以觀得失，故視不過垣牆之裏，而見邦國之表，聽不過閾耎之內，而聞千里之外，因人之耳目也。人之耳目盡為我用，則我之聰明無敵於天下矣。是謂人一之，我萬之，人塞之，我通之，故其高不可為員，其廣不可為方。 |
| | The eyes can discern the horizon afar yet cannot see nearby their own eyelids; the mind is like this. A gentleman indeed knows that the mind resembles the eye. Therefore, he diligently examines people to observe gains and losses. Thus, though his sight does not extend beyond the walls of a courtyard, he can see the state's affairs; though his hearing does not reach beyond the threshold, he can hear events thousands of miles away—this is by using others' eyes and ears. If all people's ears and eyes are at my service, then my wisdom and insight will be unmatched in the world. This is called: when others have one, I have ten thousand; when others are blocked, I am unimpeded. Therefore, its height cannot be measured as a circle, and its breadth cannot be defined as a square.
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| | 中論: |
先王之禮，左史記事，右史記言，師瞽誦詩，庶僚箴誨，器用載銘，筵席書戒，月考其為，歲會其行，所以自供正也。昔衞武公年過九十，猶夙夜不怠，思聞訓道。命其羣臣曰：無謂我老耄而舍我，必朝夕交戒我，凡興國之君，未有不然者也。下愚反此道，以為己既仁矣。知矣。神明矣。何求乎衆人，是以辜罪昭著，腥德發聞，百姓傷心，鬼神怨痛，若有告之者。則曰：斯事也。徒生乎予心，出乎子口，於是刑焉。戮焉。辱焉。不然。則曰：與我異德故也。未達我道故也。又安足責，是己之非，遂初之謬，至於身危國亡，可痛矣已。 |
| | The rites of former kings provided that the left historian recorded events, and the right historian recorded words; blind musicians recited poetry, while officials offered admonitions. Vessels bore inscriptions, banquets included warnings written down; monthly assessments were made of one's deeds, and annual summaries of conduct—these were all means to provide self-correction. In the past, Duke Wu of Wei, who was over ninety years old, still worked diligently day and night without slackness, always seeking to hear instruction and guidance. He commanded his ministers: "Do not say I am old and senile and thus abandon me. You must admonish me morning and evening." Indeed, all rulers who brought their states to prosperity were no different in this regard. The lowest of the foolish people go against this principle, thinking that they themselves are already virtuous. They believe they know it. They consider themselves enlightened. What need is there to seek the common people? Thus, their guilt and crimes become evident; their foul virtue spreads. The people's hearts are wounded, and spirits and deities resent and grieve. If someone were to inform them of this, they would say: "This matter." "Is merely born in my heart and spoken from your mouth, so punishment should be given." They are executed. They are disgraced. Not so. Then they say: "It is because we differ in virtue." It is also because they have not understood my Way. How can one then blame others? To persist in one's own faults and initial errors leads ultimately to personal peril and the downfall of a state—how sorrowful it is!
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| | 中論: |
事莫貴乎有驗，言莫弃乎無徵，言之未有益也。不言未有損也。水之寒也。火之熱也。金石之堅剛也。彼數物未嘗有言，而人莫不知其然者，信著乎其體也。使吾所行之信若彼數物，誰其疑我哉。今不信吾所行，而怨人之不信己，猶教人執鬼縛魅，而怨人之不得也。惑亦甚矣。孔子曰：欲人之信己，則微言而篤行之，篤行之，則用日久，用日久，則事著明，事著明，則有目者莫不見也。有耳者莫不聞也。其可誣乎。故根深而枝葉茂，行久而名譽遠。 |
| | Nothing in affairs is more valuable than having evidence; nothing in speech is more to be discarded than lacking proof. To speak without benefit is of no use. To remain silent causes no harm. The coldness of water. The heat of fire. The firmness and hardness of metal and stone. These several things have never spoken, yet no one fails to know their nature; this is because their truth is evident in their very being. If the trustworthiness of my actions were like these several things, who would dare to doubt me? Now, if one does not trust my actions yet complains that others do not believe in him, it is like teaching someone to seize ghosts and bind demons, then complaining they cannot succeed. How greatly mistaken this is! Confucius said: "If one wishes others to trust him, he should speak subtly and act earnestly. When one acts earnestly, the effect accumulates over time; when it accumulates over time, affairs become evident; when affairs are evident, those with eyes cannot fail to see them." Those with ears cannot fail to hear them. How then can one be falsely accused? Therefore, deep roots produce lush branches and leaves; long-standing conduct brings far-reaching reputation.
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| | 中論: |
人情也莫不惡謗，而卒不免乎謗，其故何也。非愛智力而不已之也。已之之術反也。謗之為名也。逃之而愈至，拒之而愈來，訟之而愈多，明乎此，則君子不足為也。暗乎此，則小人不足得也。帝舜屢省，禹拜昌言，明乎此者也。厲王加戮，吳起刺之，暗乎此者也。夫人也。皆書名前策，著行列圖，或為世法，或為世戒，可不慎歟。 |
| | Human nature is such that no one dislikes slander, yet in the end, none can escape it; why is this so? It is not because they love intelligence and strength but do not cease. The method to stop it is the opposite. Slander, as a name, flees but it comes more; resists but it arrives all the same; argues against it, yet it increases. Understanding this, then a gentleman need not be concerned about it at all. Remaining ignorant of this is why an inferior person cannot attain true understanding. Emperor Shun repeatedly examined himself, and Yu bowed to wise words—these were those who understood this truth. King Li imposed executions, Wu Qi stabbed people in retaliation—these were those ignorant of this principle. A person, indeed. All are recorded in historical annals and inscribed on maps of the ranks; some become models for future generations, others warnings. How can one not be cautious?
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| | 中論: |
夫聞過而不改，謂之喪心，思過而不改，謂之失體，失體喪心之人，禍亂之所及也。君子舍旃，君子不友不如己者，非羞彼而大我也。不如己者須己慎者也。然則扶人不暇，將誰相我哉。吾之僨也。亦無日矣。故墳庳則水縱，友邪則己僻，是以君子慎所友。孔子曰：居而得賢友，福之次也。夫賢者言足聽，貌足象，行足法，加乎善奬人之美，而好攝人之過，其不隱也如影，其不諱也如響，故我之憚之，若嚴君在堂，而神明處室矣。雖欲為不善，其敢乎。 |
| | To hear of a fault and not correct it is called losing one's mind; to reflect on a mistake and yet not reform is called losing one's dignity. A person who loses both mind and dignity will inevitably fall victim to disaster and chaos. A gentleman abandons such a path; a gentleman does not befriend those who are inferior to himself, but this is not out of shame for them or pride in oneself. Those who are inferior need one's careful cultivation. If that is the case, there will be no time to support others—who then will assist me? It is my failure. There are no more days left. Therefore, if a dam is low, water will overflow; if one befriends the wicked, oneself becomes deviant. Hence, a gentleman must be cautious in choosing friends. Confucius said: "To dwell and gain a virtuous friend is the next best thing to happiness." A virtuous person's words are worth listening to, his appearance is worthy of imitation, and his conduct is a model for others. Moreover, he encourages the good in people while being keen to correct their faults. His openness is like one's shadow; his honesty is like an echo. Therefore, I fear him as if a strict ruler were present in the hall and spirits and deities resided in the room. Even if one wishes to do evil, how could one dare?
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| | 中論: |
夫利口者，心足以見小數，言足以盡巧，辭給足以應切問，難足以斷俗疑，然而好說不倦，諜諜如也。夫類族辨物之士者寡，而愚暗不達之人者多，孰知其非乎。此其所以無用而不見廢也。至賤而不見遺也。先王之法，析言破律，亂名改作，行僻而堅，言僞而辨者，殺之，為其疑衆惑民而澆亂至道也。 |
| | A fluent speaker has a mind capable of perceiving small details, words skillful enough to express cleverness, eloquence sufficient to answer urgent questions, and arguments strong enough to resolve common doubts. Yet he enjoys speaking tirelessly, talking incessantly. Those who can classify and distinguish things are few, while those who are foolish and ignorant are many—who truly knows what is wrong? This is why they remain useless yet not discarded. Even in their extreme worthlessness, they are never abandoned. The laws of the ancient kings decreed that those who dissect words and break legal codes, distort names and alter established practices, act deviantly yet persistently, or speak falsely yet eloquently should be put to death. This was because they caused doubt among the people, confused the populace, and undermined the fundamental principles of the Way.
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古之制爵禄也。爵以居有德，禄以養有功，功大者其禄厚，德遠者其爵尊，功小者其禄薄，德近者其爵卑，是故觀其爵則别其人之德，見其禄則知其人之功，不待問之也。古之君子貴爵禄者，蓋以此也。爵禄者，先王所重也。爵禄之賤也。由處之者不宜也。賤其人，斯賤其位矣。其貴也。由處之者宜之也。貴其人，斯貴其位矣。黻衣繡裳，君子之所服，愛其德，故美其服也。暴亂之君，非無此服，民弗美也。 |
| | The ancient system for granting ranks and salaries. Ranks were bestowed upon those with virtue, and salaries provided to those who had rendered service. The greater the contribution, the higher the salary; the more profound the virtue, the higher the rank. A smaller contribution meant a lower salary, and lesser virtue meant a lower rank. Thus, by observing one's rank, one could discern their virtue, and by seeing their salary, one knew their contributions—no need to ask further. This is why the virtuous men of old valued ranks and salaries so highly. Ranks and salaries were what the ancient kings held in high esteem. The devaluation of ranks and salaries. This is due to the unsuitability of those who hold them. To look down upon a person means to devalue their position as well. Their value lies in this. This is because those who hold them are suitable for their positions. To honor a person means to value their position as well. The black-and-red robe and embroidered skirt are the garments of gentlemen; they wear them because they cherish virtue, thus adorning their attire. A tyrannical ruler is not lacking in such clothing, but the people do not admire it.
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位也者，立德之機也。勢也者，行義之杼也。聖人蹈機握杼，織成天地之化，使萬物順焉。人倫正焉。六合之內，各充其願，其為大寶，不亦宜乎。夫登高而建旌，則所示者廣矣。順風而奮鐸，則所聞者遠矣。非旌色之益明，非鐸聲之益長，所托者然也。况居富貴之地而行其政令者也。 |
| | A position of rank is the foundation upon which virtue is established. Power and influence are the loom on which righteousness is woven. A sage treads upon the loom, grasps the shuttle, and weaves together the transformations of heaven and earth, causing all things to proceed in harmony. Human relationships are thus set right. Within the six directions of the world, all fulfill their desires; as a great treasure, is this not entirely appropriate? To ascend to a height and raise a banner means that what one shows will reach far and wide. To shake a bell in the wind means its sound will travel far. It is not that the banner's color becomes brighter, nor that the bell's sound grows longer—it is due to what supports them. How much more so for those who occupy positions of wealth and rank and issue their decrees!
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人君之大患也。莫大乎詳於小事而略於大道，察於近物而暗於遠數，自古及今，未有如此而不亡也。詳於小事，察於近物者，謂耳聽於絲竹歌謡之和，目明乎雕琢采色之章，口給乎辨慧切對之辭，心通乎短言小說之文，手習乎射御書數之功，體比乎俯仰般旋之容，凡此數者，觀之足以盡人之心，學之足以勤人之思，且先王之末教也。非有小才智，則亦不能為也。是故能之者莫不自悅乎其事，而無取於人，皆以不能故也。 |
| | This is the greatest concern for a ruler. Nothing is more dangerous than being meticulous about trivial matters yet neglecting the great principles, attentive to nearby things but ignorant of distant patterns. From ancient times until now, there has been no case like this that did not lead to ruin. Those who focus on small matters and nearby things are those whose ears delight in the harmony of music and songs, whose eyes appreciate the intricate patterns of carved colors, whose mouths are fluent in clever arguments and sharp replies, whose minds grasp short stories and minor writings, whose hands practice archery, chariot driving, writing, and arithmetic skills, and whose bodies mimic graceful postures. All these things, when observed, seem to fully reveal a person's heart; when learned, they appear sufficient to stimulate one's thoughts . Yet these are merely the minor teachings of the ancient kings. Without some talent or intelligence, such things cannot be achieved either. Therefore, those who can do these things all take pleasure in their own accomplishments and seek no recognition from others; this is because everyone considers them incapable.
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夫君居南面之尊，秉殺生之權者，其勢固足以勝人矣。而加之以勝人之能，懷足己之心，誰敢犯之者乎。以匹夫行之，猶莫敢規也。而况於人君哉。故罪惡若山而己不見，謗聲若雷而己不聞，豈不甚乎。 |
| | A ruler who occupies the position of supreme authority, holding power over life and death, naturally wields a position strong enough to surpass others. If he further possesses the ability to dominate others and harbors a mind content with himself, who would dare oppose him? Even if an ordinary man behaves this way, none dares to admonish him. How much less so for a ruler! Thus, even if one's crimes are as numerous as mountains and he does not see them, or criticism is as loud as thunder yet he does not hear it—how serious is this!
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夫小事者味甘，而大道者醇淡，而近物者易驗，而遠數者難效，非大明君子則不能兼通也。故皆惑於所甘而不能至乎所淡，眩於所易而不能及於所難，是以治君世寡而亂君世多也。故人君之所務者，其在大道遠數乎。大道遠數者，謂仁足以覆燾羣生，惠足以撫養百姓，明足以照見四方，智足以統理萬物，權足以應變無端，義足以阜生財用，威足以禁遏奸非，武足以平定禍亂，詳於聽受而審於官人，達於廢興之源，通於安危之分，如此，則君道畢矣。 |
| | Trivial matters are sweet in flavor, while the great principles are pure and bland; nearby things are easy to verify, but distant patterns are hard to emulate. Only a truly enlightened gentleman can comprehend both. Therefore, people are all deceived by what is pleasant and cannot reach the bland; dazzled by what is easy and unable to attain what is difficult. This is why wise rulers are rare in each generation while tyrannical ones abound. Therefore, the ruler's foremost concern should be the great principles and distant patterns. The great principles and distant patterns refer to virtue sufficient to shelter all living beings, benevolence enough to nurture the people, wisdom bright enough to illuminate all directions, intelligence adequate to manage all things, authority strong enough to respond to unforeseen changes, righteousness capable of promoting prosperity and resources, power formidable enough to suppress injustice, martial strength sufficient to quell disasters and chaos, careful listening and discerning appointments of officials, understanding the origins of rise and decline, and grasping the distinctions between safety and danger. With these, a ruler's duties are complete.
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今使人君視如離婁，聽如師曠，御如王良，射如夷羿，書如史籀，計如隸首，走追駟馬，力折門鍵，有此六者，可謂善於有司之職，何益於治乎。無此六者，可謂乏於有司之職，何增於亂乎。必以廢仁義，妨道德矣。何則，小器不能兼容，治亂又不繫於此，而中才之人所好也。昔潞豐舒，晉智伯瑤之亡，皆怙其三材，恃其五賢，而以不仁之故也。故人君多伎藝，好小智，而不通於大道者，衹足以拒諫者之說而鉗忠直之口也。衹足以追亡國之迹而背安家之軌也。不其然耶，不其然耶。 |
| | Now, if a ruler has eyes as sharp as Li Lou, ears as discerning as Shi Kuang, driving skills as excellent as Wang Liang, archery as precise as Yi Yi, calligraphy as refined as Shi Zhou, calculation as skilled as Li Shou, speed rivaling four-horse chariots, and strength capable of breaking door locks—possessing these six abilities, he may be considered adept at the duties of officials. But what benefit does this bring to governance? Lacking these six skills, one might be said to lack the qualifications for official duties. But how much more does this contribute to disorder? This must lead to the abandonment of benevolence and righteousness, obstructing virtue and morality. Therefore, these are petty skills that cannot encompass the greater whole; order or chaos does not depend on them, yet they are what men of mediocre talent favor. In the past, Lu Fengshu and Jin Zhibo Yao both perished because they relied on their three talents and five virtues, yet failed due to their lack of benevolence. Therefore, a ruler who possesses many skills and favors minor cleverness yet fails to grasp the great principles merely provides grounds for those who oppose advice and silences loyal and upright subjects. This is sufficient only to follow in the footsteps of fallen states and abandon the path that ensures a family's peace. Is this not true? Is this not indeed true?
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帝者昧旦而視朝，南面而聽天下，將與誰為之，豈非羣公卿士歟，故大臣不可以不得其人也。大臣者，君股肱耳目也。所以視聽也。所以行事也。先王知其如是，故博求聰明睿哲君子措諸上位，使執邦之政令焉。執政聰明睿哲，則其事舉，其事舉，則百僚莫不任其職，百僚莫不任其職，則庶事莫不致其治，庶事莫不致其治，則九牧之人莫不得其所。故書曰：元首明哉。股肱良哉。庶事康哉。 |
| | An emperor rises before dawn to attend court, faces south to govern the realm—who could he do this with if not the chancellors and officials? Therefore, it is essential that high ministers be chosen properly. High ministers are the ruler's arms, legs, ears, and eyes. They serve as his means of seeing and hearing. They are the ones who carry out affairs. The ancient kings, understanding this, sought widely for wise and enlightened gentlemen to place in high positions, entrusting them with the administration of state decrees. When those in charge are wise and enlightened, their affairs will succeed. When their affairs succeed, all officials will fulfill their duties. When all officials fulfill their duties, all matters of state will be properly managed. When all matters are well-managed, the people of the nine provinces will each find their proper place. Therefore, it is said in the Book: "How enlightened is the head of state!" "How capable are his arms and legs!" "How harmonious are all affairs!"
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凡亡國之君，其朝未嘗無致治之臣也。其府未嘗無先王之書也。然而不免乎亡者，何也。其賢不用，其法不行也。苟書法而不行其事，爵賢而不用其道，則法無於異路說，而賢無異於木主也。 |
| | All rulers of fallen states have, in their courts, never lacked ministers capable of bringing about good governance. Their treasuries were never lacking the writings of ancient kings. Yet they could not avoid ruin—why is this? Because their virtuous ministers were not employed, and their laws were not implemented. If one merely preserves the writings and laws without acting upon them, or bestows ranks on the virtuous yet ignores their teachings, then the law is no different from idle talk, and the virtuous are no better than wooden effigies.
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昔桀奔南巢，紂踣於京，厲流於彘，幽滅於戲，當是時也。三后之典尚在，而良謀之臣猶存也。下及春秋之世，楚有伍舉，左史倚相，右尹子革，而靈王喪師，衞有大叔儀，公子鱄，蘧伯玉，而獻公出奔，晉有趙宣孟，范武子，而靈公被弒，魯有子家羈，叔孫婼，而昭公野死，齊有晏平仲，南史氏，而莊公不免弒，虞，虢有宮之奇，舟之僑，而二公絕祀，由是觀之，苟不用賢，雖有無益也。然彼亦知有馬必待乘之然後遠行，有醫必待使之而後愈疾，至於有賢，則不知必待用之而後興治也。且六國之君，雖不用賢，及其致人也。猶修禮盡意，不敢侮慢也。 |
| | In ancient times, Jie fled to Nan Chao, Zhou fell at Jing, Li was exiled to Zhi, and You perished at Xi. At that time, The records of the three former kings were still present, and wise ministers remained as well. Even in the Spring and Autumn period, Chu had Wu Ju, Zuo Shi Yi Xiang, You Yin Zi Ge, yet King Ling lost his army. Wei had Da Shu Yi, Gongzi Zhu, Qu Boyu, yet Duke Xian fled. Jin had Zhao Xuansheng, Fan Wuzi, yet Duke Ling was assassinated. Lu had Zi Jia Ji, Shusun Ruo, yet Duke Zhao died in exile. Qi had Yan Pingzhong, Nan Shi Shi, yet Duke Zhuang could not escape assassination. Yu and Guo had Gong Zhiqi, Zhou Zhi Qiao, yet both rulers were cut off from ancestral rites. From this we see that if virtuous men are not employed, even their presence is of no benefit. Yet they also knew that a horse must be ridden to travel far, and a physician must be employed for illness to heal. But when it comes to having virtuous men, they do not realize that good governance can only arise after employing them. Moreover, the rulers of the Six States, though they did not employ virtuous men, when they eventually sought to attract talent, still observed proper rites and showed sincerity, daring not to be disrespectful or careless.
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至於王莽，既不能用，及其致之也。尚不能言，莽之為人，內實奸邪，外慕古義，亦聘求名儒，徵命術士，政煩教虐，無以致之，於是脅之以峻刑，威之以重戮，賢者恐懼，莫敢不至，徒張設虛名以夸海內，莽亦卒以滅亡，且莽之爵人也。其實囚之也。囚人者，非必著桎梏，置之囹圄之謂也。拘繫之，愁憂之之謂也。使在朝之人欲進，則不得陳其謀，欲退，則不得安其身，是則以綸組為繩索，以印佩為鉗釱也。小人雖樂之，君子則君子則以為辱矣。 |
| | As for Wang Mang, having already failed to employ them, when he eventually sought to attract talent, he could not even speak properly. Wang Mang, as a man, was inwardly treacherous yet outwardly pretended to revere ancient principles. He still sought out renowned Confucian scholars and summoned diviners, but his governance was chaotic and oppressive, achieving nothing. Thus he resorted to harsh punishments and threats of severe execution. Virtuous men, fearing for their lives, dared not refuse to come—but this only served to create a false reputation to boast before the realm. In the end, Wang Mang perished as well. Moreover, when Wang Mang bestowed ranks upon people, in reality, he was imprisoning them. To imprison someone does not necessarily mean binding them with shackles or placing them in a prison cell. It means to restrict their freedom and burden them with sorrow and worry. Those in court who wished to advance could not present their plans, and those wishing to retire could not find peace. This was like using silk cords as ropes and seals as shackles. Though the unworthy may enjoy such a situation, gentlemen—gentlemen —consider it an insult.
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故明主之得賢也。得其心也。非謂得其軀也。苟得其軀而不論其心，斯與籠鳥檻獸未有異也。則賢者之於我也。亦猶怨讎，豈為我用哉。日雖班萬鍾之禄，將何益歟，故苟得其心，萬里猶近，苟失其心，同衾為遠，今不修所以得賢者之心，而務修所以執賢者之身，至於社稷顛覆，宗廟廢絕，豈不哀哉。 |
| | Therefore, when a wise ruler gains virtuous men, he wins their hearts. It does not mean merely seizing their bodies. If one captures only their bodies without considering their hearts, this is no different from caging a bird or confining an animal in a cage. Thus, virtuous men's relationship with me, is also like that of enemies—how could they serve me? Even if one were to bestow ten thousand measures of salary, what benefit would it bring? Therefore, if one wins the hearts of virtuous men, a distance of ten thousand li feels near; but if one loses their trust, even those sharing the same bed feel far away. Now, without cultivating ways to win the hearts of the worthy and instead focusing only on methods to control their bodies, how tragic it is when the state collapses and ancestral rites are abandoned!
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孫子曰：人主之患，不在於言不用賢，而在於誠不用賢，言用賢者，口也。却賢者，行也。口行反而欲賢者之進，不肖之退，不亦難乎。善哉。言也。故人君苟修其道義，昭其德音，慎其威儀，審其教令，刑無頗類，惠澤播流，百宮樂職，萬民得所，則賢者仰之如天地，愛之如其親，樂之如塤篪，歆之如蘭芳，故其歸我也。猶决壅導滯，注之大壑，何不至之有乎。 |
| | Sunzi said: "A ruler's greatest concern does not lie in merely speaking of employing the worthy, but in genuinely failing to do so. To speak of using virtuous men is a matter of words alone." To reject the worthy is an action. To speak of employing virtue with one's mouth while acting to repel it, and yet hope that virtuous men will advance and the unworthy will retreat—how difficult is this! Well said. Words. Therefore, if a ruler cultivates virtue and righteousness, proclaims his moral influence, observes proper decorum with care, issues decrees with discernment, ensures impartial punishment , spreads benevolence widely, causes officials to take joy in their duties, and allows the people to find their place, then virtuous men will revere him as they do heaven and earth, love him as kin, delight in his rule as one delights in the harmony of xun and chi flutes, and cherish him as one cherishes fragrant orchids. Thus, they will return to me. It is like clearing obstructions and guiding stagnant waters into a vast abyss—how could there be any who do not come?
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苟粗穢暴虐，香馨不登，讒邪在側，殺戮不辜，宮館崇侈，妻妾無度，淫樂日縱，征税繁多，財不匱竭，怨喪盈野，矜己自得，諫者被誅，外內震騷，遠近怨悲，則賢者之視我容貌如蝄蜽，臺殿如狴牢，采服如衰絰，歌樂如號哭，酒醴如潃滌，肴饌如糞土，衆事舉措，每無一善，彼之惡我也如是，其肯至哉。 |
| | If one is coarse, filthy, and cruel, if fragrant offerings do not ascend, if sycophants and villains surround him, if the innocent are killed without cause, if palaces and halls are excessively luxurious, if wives and concubines have no restraint, if licentious pleasures increase daily, if levies and taxes multiply endlessly, if wealth is drained to exhaustion, if corpses of the grieving fill the fields, if he boasts in self-satisfaction, if those who advise him are executed, if both inside and outside are in turmoil, and if near and far lament bitterly—then virtuous men will regard my appearance as that of a loathsome insect, my halls as prisons, my colorful robes as mourning clothes, music as wailing cries, wine as filth, delicacies as excrement, and every action I take as utterly evil. If they despise me in this way, how could they possibly come?
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今不務明其義，而徒設其禄，可以獲小人，難以得君子，君子者，行不苟合，立不易方，不以天下枉道，不以樂生害仁，安可以禄誘哉。雖强縛執之而不獲已，亦杜口佯愚，苟免不暇，國之安危將何賴。 |
| | Now, if one does not strive to clarify righteousness but merely offers salary, it may attract petty men, yet cannot win the virtuous. Virtuous men do not act in a hasty or compromising manner; they remain steadfast in principle. They will not distort their way for the sake of the world, nor harm benevolence for the sake of life's pleasures. How then can wealth entice them? Even if one forcefully binds and restrains them, they cannot be won over. Instead, they will keep their mouths shut and pretend ignorance, merely seeking to escape trouble without further thought. On whom can the state's safety or peril rely?
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政之大網有二，賞罰之謂也。人君明乎賞罰之道，則治不難矣。賞罰者，不在於必重，而在於必行，必行則雖不重而民肅，必不行也。則雖重而民怠，故先王務賞罰之必行也。夫當賞者不賞，則為善者失其本望，而疑其所行，當罰者不罰，則為惡者輕其國法，而怙其所守，苟如是也。雖日用斧鉞於市，而民不去惡矣。日賜爵禄於朝，而民不興善矣。是以聖人不敢以親戚之恩而廢刑罰，不敢以怨讎之忿而留慶賞，夫何故哉。將以有救也。故司馬法曰：賞罰不逾時，欲使民速見善惡之報也。逾時且猶不可，而况廢之者乎。賞罰不可以疏，亦不可以數，數則所及者多，疏則所漏者多，賞罰不可以重，亦不可以輕，賞輕則不勸，罰輕則不懼，賞重則民僥幸，罰重則民無聊，故先王明恕以聽之，思中以平之，而不失其節也。夫賞罰之於萬人，猶轡策之於駟馬也。轡策之不調，非徒遲速之分也。至於覆車而摧轅，賞罰之不明，非徒治亂之分也。至於滅國而喪身，可不慎乎。可不慎乎。 |
| | The two great nets of governance are reward and punishment. If a ruler understands the principles of rewards and punishments, then governing will not be difficult. Rewards and punishments do not lie in their necessarily being severe, but rather in their certain enforcement. If enforced with certainty, even if they are not severe, the people will be reverent; if not enforced at all, then even if they are severe, the people will grow indifferent. Therefore, ancient kings always ensured that rewards and punishments were certainly enforced. If those who deserve reward are not rewarded, then the virtuous lose their expectations and doubt what they have done. If those who deserve punishment are not punished, then evildoers will look down on national law and grow bold in their defiance. If this is allowed to happen, even if axes and halberds are brandished daily in the marketplace, the people will not abandon evil. Every day titles and salaries are bestowed at court, yet the people do not become virtuous. Therefore, sages dare not abandon punishment out of favoritism toward relatives and friends, nor do they withhold rewards out of resentment toward enemies. Why is this so? It is to ensure justice prevails. Therefore, the Sima Fa says: "Rewards and punishments must not be delayed; this is to ensure that the people quickly witness the consequences of good and evil actions." Even a slight delay is unacceptable, let alone completely abandoning them. Rewards and punishments cannot be too infrequent, nor can they be excessive. If excessive, many will be affected; if infrequent, many will escape notice. Rewards must not be too light, for the people will lack encouragement; punishments must not be too lenient, for the people will feel no fear. Yet rewards that are overly generous may lead the people to become greedy and opportunistic, while punishments that are excessively harsh may leave the people in despair. Therefore, ancient kings governed with clear mercy, deliberated carefully for fairness, and never lost their proper measure. Rewards and punishments in relation to the people are like reins and whips in relation to a team of four horses. If the reins and whip are not properly used, it is not merely a matter of speed or slowness. It may even lead to overturned carts and broken axles. Likewise, if rewards and punishments are not clearly administered, it is not merely a distinction between order and chaos. It may even result in the destruction of the state and one's own death—how can this be approached carelessly? How can this not be approached with caution?
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天地之間，含氣而生者，莫知乎人，人情之至痛，莫過乎喪親，夫創巨者其日久，痛甚者其愈遲，故聖王制三年之服，所以禮記所以二字在下立文下，稱情而立文，為至痛極也。自天子至於庶人，莫不由之，帝王相傳，未有知其所從來者，及孝文皇帝天姿謙讓，務崇簡易，其將弃萬國，乃顧臣子，令勿行久喪，已葬則除之，將以省煩勞而寬羣下也。觀其詔文，唯欲施乎己而已，非為漢室創制喪禮而傳之於來世也。後人遂奉而行焉。莫之分理，至乎顯宗，聖德欽明，深照孝文一時之制，又惟先王之禮，不可以久違，是以世祖徂崩，則斬衰三年，孝明既没，朝之大臣徒以己之私意，忖度嗣君之必貪速除也。檢之以大宗遺詔，不惟孝子之心，哀慕未歇，故令聖王之迹，陵遲而莫遵，短喪之制，遂行而不除，斯誠可悼之甚者也。滕文公，小國之君耳，加之生周之末世，禮教不行，猶能改前之失，咨問於孟軻，而服喪三年，豈况大漢配天之主，而廢三年之喪，豈不惜哉。且作法於仁，其弊猶薄，道隆於己，歷世則廢，况以不仁之作，宣之於海內，而望家有慈孝，民德歸厚，不亦難乎。詩曰：爾之教矣。民胥放矣。聖主若以游宴之間，超然遠思，覽周公之舊章，咨顯宗之故事，感蓼莪之篤行，惡素冠之所刺，發復古之德音，改大宗之權令，事行之後，永為典式，傳示萬代，不刊之道也。 |
| | Between heaven and earth, among all beings that live by breath, none surpass man in knowledge. Among human emotions, no sorrow is greater than the loss of a parent. The deeper the wound, the longer its healing; the more intense the grief, the slower recovery becomes. Therefore, sage kings established the three-year mourning period. As recorded in The Book of Rites, this regulation was based on human feelings—establishing rites according to sentiment, as an expression of ultimate sorrow and deepest pain. From the Son of Heaven down to commoners, none failed to observe this custom. Kings and emperors passed it on through generations, yet no one knew its origin. When Emperor Xiaowen, with his naturally modest disposition, sought simplicity and ease, he was about to abandon the mourning rites for all the realm. He turned to his ministers and subjects, ordering them not to observe prolonged mourning; once burial had taken place, they were to resume normal life. This was intended to reduce burdens and relieve the people below him. Examining his edict, it appears he only wished to apply this practice for himself; it was not an effort to establish new mourning rites for the Han dynasty and pass them on to future generations. Later people then followed and implemented it. They did not analyze or distinguish its merits. It was not until Emperor Xianzong, whose virtuous and wise rule deeply understood Emperor Xiaowen's temporary regulation, yet also recognized that the rites of ancient kings could not be long disregarded. Therefore, when Emperor Shizu passed away, he observed a three-year mourning in deep sackcloth. After Emperor Xiaoming died, however, high-ranking officials in court merely acted on their own private assumptions, guessing that the successor must wish to end mourning quickly. Examining the will left by the late emperor, it was not only that a filial son's heart still grieved and mourned without ceasing; thus, the footsteps of sage kings gradually declined into neglect. The practice of shortened mourning rites then took hold permanently without being abolished—this is indeed most lamentable. Teng Wengong was merely the ruler of a small state, and to make matters worse, he lived in the waning years of the Zhou dynasty when rites and moral instruction had already collapsed. Yet even so, he still corrected past mistakes by consulting Meng Ke (Mencius) and observed a three-year mourning period. How much more should this be expected of the great Han emperor, who ruled under heaven's mandate, yet abandoned the three-year mourning rite—how regrettable is that! Moreover, if laws are established with benevolence as their foundation, even when they eventually fail, the damage is slight. If virtue flourishes in one's own person, it will endure through generations without being abandoned. How much worse then to establish laws based on unkindness and proclaim them throughout the realm, yet hope for filial piety within families and moral uprightness among the people—would this not be extremely difficult? The Shijing says: "Your teaching is..." "...the people all emulate it." If a sage ruler, in moments of leisure and feasting, could transcend worldly concerns to reflect deeply, study the ancient regulations of Duke Zhou, consult the precedents of Emperor Xianzong, be moved by the sincere filial devotion expressed in Liaoe, abhor the criticism directed at those who wear plain caps [symbolizing neglect of mourning rites], issue moral proclamations reviving antiquity, and revise the provisional decrees of the late emperor—then after these actions are carried out, they would forever serve as a model to be passed down through ten thousand generations. This would indeed become an unalterable principle.
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| | 中論: |
昔之聖王制為禮法，貴有常尊，賤有等差，君子小人，各司分職，故下無潜上之愆，而人役財力，能相供足也。往昔海內富民，及工商之家，資財巨萬，役使奴婢，多者以百數，少者以十數，斯豈先王制禮之意哉。夫國有四民，不相干黷，士者勞心，工農商者勞力，勞心之謂君子，勞力之謂小人，君子者治人，小人者治於人，治於人者食人，治人者食於人，百王之達義也。今夫無德而居富之民，宜治於人且食人者也。役使奴婢，不勞筋力，目喻頤指，從容垂拱，雖懷忠信之士，讀聖哲之書，端委執笏，列在朝位者，何以加之，且今之君子，尚多貧匱，家無奴婢，既其有者，不足供事，妻子勤勞，躬自爨烹，其故何也。皆由罔利之人與之競逐，又有紆青拖紫并兼之門使之然也。 |
| | In the past, sage kings established rites and laws to ensure that respect had a fixed standard, and lowliness had its proper gradations. The virtuous and the petty each fulfilled their respective duties. Thus, there were no transgressions of lower ranks overstepping higher ones , and people's labor and resources could adequately support one another. In the past, wealthy families within the realm and merchant-craftsmen households possessed vast fortunes, employing dozens or even hundreds of servants. Was this in accordance with the original intent of rites established by sage kings? The state has four classes of people, each with distinct roles and no interference among them. Scholars labor with their minds; artisans, farmers, and merchants toil with their strength. To labor mentally is the mark of a gentleman; to labor physically is that of an ordinary person. Gentlemen govern others; commoners are governed by others. Those who are governed support those in power, while those in power provide for them—this has been the universal principle among all past rulers. Now, those without virtue who possess wealth should be governed by others and support them. They employ servants and attendants without exerting their own strength, merely giving orders with a glance or a gesture, living in ease and idleness. Even those who are loyal and trustworthy, who study the works of sages and stand uprightly in official positions holding jade tablets—how can they compare? Moreover, many so-called gentlemen today still suffer poverty; their homes lack servants. When they do have them, there are not enough to manage affairs, forcing wives and children to labor themselves, cooking and preparing meals personally. Why is this the case? This situation arises because those who pursue profit recklessly compete with them, and also due to powerful families adorned in official robes and purple sashes who monopolize resources.
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夫物有所盈，則有所縮，聖人知其如此，故裒多益寡，稱物平施，動為之防，不使過度，是以治可致也。為國而令廉讓君子不足如此，而使貪人有餘如彼，非所以辨尊卑，等貴賤，賤財利，尚道德也。今太守令長得稱君者，以慶賞刑威咸自己出也。民畜奴婢，或至數百，慶賞刑威，亦自己出，則與郡縣長史又何以異，夫奴婢雖賤，俱含五常，本帝王良民，而使編户小人為己役，哀窮失所，猶無告訴，豈不枉哉。今自鬥食佐吏以上，至諸侯王，皆治民人者也。宜畜奴婢，農工商及給趨走使令者，皆勞力躬作，治於人者也。宜不得畜，昔孝哀皇帝即位，師丹輔政，建議令畜田宅奴婢者有限，時丁傅用事，董賢貴寵，皆不樂之，事遂廢覆，夫師丹之徒，皆前朝知名大臣，患疾并兼之家，建納忠信，為國設禁，然為邪臣所抑，卒不施行，豈况布衣之士，而欲唱議立制，不亦遠乎。 |
| | When things become excessive in one area, they must necessarily diminish elsewhere. Sages understood this principle and thus took from the many to give to the few, distributing resources fairly according to need. They established preventive measures to avoid excess, which is why order could be achieved. To govern a state yet allow virtuous, modest men to be so insufficient while enabling greedy individuals to have such abundance is not the way to distinguish ranks of honor and disgrace, establish gradations between noble and base, or value morality over wealth. Now, magistrates and county officials are called "lord" because rewards, punishments, and authority all originate from them. If common people own hundreds of servants, and rewards, punishments, and power also originate from them, then how do they differ from magistrates and county officials? Although servants are lowly, they all possess the Five Constant Virtues. Originally good subjects of the Son of Heaven, now they are forced to serve petty individuals, suffering in poverty without recourse or redress—how unjust is this! Now, from minor clerks who receive a daily ration of grain up to the kings of feudal states, all are those who govern the people. They should own servants; farmers, artisans, merchants, and attendants who run errands are all those who labor with their hands and serve others. They should not be allowed to own such servants. When Emperor Xiaochong took the throne, Shidan assisted in governance and proposed that limits be placed on land, houses, and servant ownership. At that time, Ding Fu and Dong Xian held power; both were favored and opposed this proposal, so it was ultimately abandoned. Shidan and others like him were well-known ministers of a previous dynasty who had concerns about the evils of monopolization and proposed loyal, trustworthy measures to establish state prohibitions. Yet they were suppressed by wicked officials and their proposals never implemented. How much less likely is it for an ordinary commoner to propose such regulations and have them adopted—would this not be far-fetched?
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何進滅於吳匡，張璋，袁紹亡於審配，郭圖，劉表昏於蔡瑁，張允。孔子曰：佞人殆，信矣。古事已列於載籍，聊復論此數子，以為後之監誡，作奸讒。 |
| | He Jin was killed by Wu Kuang, Zhang Zhang; Yuan Shao perished at the hands of Shen Pei and Guo Tu; Liu Biao was deceived by Cai Mao and Zhang Yun. Confucius said: "Flatterers are dangerous, indeed." Ancient events have already been recorded in historical documents. I briefly discuss these several individuals once more, to serve as a warning and lesson for later generations against treachery and slander.
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中平之初，大將軍何進，弟車騎苗，并開府，近士吳匡，張璋，各以異端有寵於進，而苗惡其為人，匡璋毁苗而稱進，進聞而嘉之，以為一於己，後靈帝崩，進為宦者韓悝等所害，匡，璋忌苗，遂劫進之衆，殺苗於北闕，而何氏滅矣。昔鄭昭公殺於渠彌，魯隱公死於羽父，苗也。能無及此乎。夫忠臣之事主也。尊其父以重其子，奉其兄以敬其弟。故曰：愛其人者，及其屋鳥，况乎骨肉之間哉。而進獨何嘉焉。 |
| | In the early Zhongping era, Grand General He Jin and his younger brother Cheqi He Miao both established their own offices. Among the nearby scholars was Wu Kuang and Zhang Zhang, each of whom gained favor with He Jin through unconventional means. However, He Miao disliked their characters. Wu Kuang and Zhang Zhang then slandered He Miao while praising He Jin; upon hearing this, He Jin commended them, believing they were loyal to him. Later, when Emperor Ling died, He Jin was killed by eunuchs such as Han Kui. Wu Kuang and Zhang Zang, jealous of He Miao, seized control of He Jin's troops and murdered He Miao at the northern gate; thus, the He family was destroyed. In the past, Duke Zhuang of Zheng was killed by Qu Mi, and Duke Yin of Lu died at the hands of Yu Fu—both were cases like He Miao. Could one possibly avoid such a fate? A loyal minister's service to his ruler. Respect the father in order to honor the son, and serve the elder brother in order to show reverence for the younger brother. Therefore it is said: "Those who love a person also protect even the birds in his house"—how much more so among close family members! And yet, why did He Jin especially commend them?
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袁紹之子，譚長而慧，尚少而美，紹妻愛尚，數稱其才，紹亦雅奇其貌，欲以為後，未顯而紹死，别駕審配，護軍逢紀，宿以驕侈，不為譚所善，於是外順紹妻，內慮私害，矯紹之遺命，奉尚為嗣，潁川郭圖，辛評，與配，紀有隙，懼有後患，相與依譚，盛陳嫡長之義，激以絀降之辱，勸其為亂，而譚亦素有意焉。與尚親振干戈，欲相屠裂，王師承天人之符應，以席捲乎河朔，遂走尚梟譚，擒配馘圖，二子既滅，臣無餘。 |
| | Yuan Shao had two sons: Yuan Tan, the elder and wise, and Yuan Shang, the younger but handsome. Yuan Shao's wife loved Yuan Shang and often praised his talents; Yuan Shao himself also found him striking in appearance and wished to name him as heir. However, before this was made public, Yuan Shao died. Biejia Shen Pei and Hujun Peng Ji, who had long been arrogant and extravagant, were not favored by Yuan Tan. Thus, outwardly they obeyed Yuan Shao's wife but inwardly feared private harm to themselves. They forged Yuan Shao's last will and named Yuan Shang as the heir. Guo Tu of Yingchuan and Xin Ping, who had conflicts with Shen Pei and Peng Ji, feared future troubles and therefore allied with Yuan Tan. Together they strongly emphasized the principle of primogeniture and provoked feelings of humiliation by demotion in order to encourage Yuan Tan to rebel; Yuan Tan also had long harbored such intentions. Yuan Tan and Yuan Shang openly took up arms against each other, wishing to destroy one another. The imperial forces, following the mandate of heaven and human will, swept through He Shuo like a flood, eventually defeating Yuan Shang, killing Yuan Tan, capturing Shen Pei, and beheading Guo Tu. After both sons were eliminated, there remained no loyal subjects.
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紹遇因運，得收英雄之謀，假士民之力，東苞巨海之實，西舉全晉之地，南阻白渠黄河，北有勁弓胡馬，地方二千里，衆數十萬，可謂威矣。當此之時，無敵於天下，視霸王易於覆手，而不能抑遏愚妻，顯别嫡庶，婉戀私愛，寵子以貌，其後敗績喪師，身以疾死，邪臣飾奸，二子相屠，墳土未幹，而宗廟為墟，其誤至矣。 |
| | Yuan Shao, by virtue of his fortune, was able to gather the strategies of heroes and rely on the strength of scholars and common people. To the east he controlled the vast resources of the great sea; to the west he held all of Jin territory; to the south he blocked the Baiqu Canal and Yellow River; to the north he had powerful bows and Hu cavalry. His domain spanned two thousand li, with an army numbering hundreds of thousands—truly formidable indeed. At that time, he had no rival in the world and could achieve dominance as easily as turning one's palm. Yet he failed to restrain his foolish wife or clearly distinguish between legitimate and illegitimate sons. He indulged private affection, favoring a son merely for his appearance. As a result, later on, he suffered defeat and lost his army; he died of illness himself. Wicked ministers concealed their treachery, while the two sons turned against each other in mutual slaughter. Before the soil covering their tombs had even dried, their ancestral temples were reduced to ruins—what a grave mistake!
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劉表長子曰琦，表始愛之，稱其類己，久之為少子琮，納後妻蔡氏之侄，至蔡氏有寵，其弟蔡瑁，表甥張允，并幸於表，憚琦之長，欲圖毁之，而琮日睦於蔡氏，允，瑁為之先後，琮之有善，雖小各聞，有過，雖大必蔽，蔡氏稱美於內，瑁，允嘆德於外，表日然之，而琦益疏矣。出為江夏太守，監兵於外，瑁，允陰司其過闕，隨而毁之，美無顯而不掩，闕無微而不露，於是表忿怒之色日發，誚讓之書日至，而琮堅為嗣矣。故曰：容刀生於身疏，積愛出於近習，豈謂是耶，昔泄柳申詳，無人乎穆公之側，則不能安其身，君臣則然，父子亦猶是乎。後表疾病，琦歸省疾，琦素慈孝，瑁，允恐其見表，父子相感，更有托後之意。謂曰：將軍命君撫臨江夏，為國東藩，其任至重，今釋衆而來，必見譴怒，傷親之歡心，以增其疾，非孝敬也。遂遏於户外，使不得見，琦流涕而去，士民聞而傷焉。雖易牙杜宮，竪牛虛器，何以加此，琦豈忘晨鳧，北犬之獻乎。隔户牖而不達，何言千里之中山，嗟乎。父子之間，可至是也。 |
| | Liu Biao's eldest son was Liu Qi. At first, Liu Biao loved him and said he resembled himself. After some time, however, his affection shifted to the younger son, Liu Cong, who married a nephew of Cai Shi, Liu Biao's later wife. As Cai Shi gained favor, her brother Cai Mao and Liu Biao's nephew Zhang Yun both became favored by Liu Biao. They feared Liu Qi's seniority and wished to undermine him. Meanwhile, Liu Cong grew increasingly close to Cai Shi, Zhang Yun, and Cai Mao, who supported him in turn. When Liu Cong did good deeds, no matter how small, they were widely known; when he committed faults, however great, they were always concealed. Within the palace, Cai Shi praised his virtues, while outside, Cai Mao and Zhang Yun extolled his moral character. Liu Biao gradually came to believe these accounts, and thus Liu Qi became increasingly estranged. Liu Qi was sent out as the governor of Jiangxia, commanding troops outside. Cai Mao and Zhang Yun secretly kept track of his faults and shortcomings, spreading criticisms against him. No virtue he displayed went unhidden from Liu Biao's ears, while no minor flaw escaped exposure. As a result, Liu Biao grew increasingly angry, sending daily letters of reprimand, and thus Liu Cong was firmly established as the heir. Therefore it is said: "A blade of resentment arises from estrangement, and accumulated affection comes from those in close proximity." Could this not be the case? In the past, Xie Liu and Shen Xiang had no one at Duke Mu's side to protect them, so they could not preserve their lives. Such is the relationship between ruler and minister; is it any different between father and son? Later, when Liu Biao fell ill, Liu Qi returned to visit him. Liu Qi had always been kind and filial; Cai Mao and Zhang Yun feared that if he saw Liu Biao, the father-son bond would be rekindled, possibly leading Liu Biao to entrust his succession to Liu Qi instead. They said to him: "The general has ordered you to govern Jiangxia and serve as the eastern defense of the state; this is a most important duty. Now, if you abandon your troops and come here, you will surely be scolded or angered, which would hurt your father's feelings and worsen his illness. This is not filial devotion." They thus blocked him at the gate, preventing Liu Qi from seeing his father. Liu Qi wept and left; scholars and common people who heard of this were deeply grieved. Even if one compares them to Yiy Ya and Du Gong, or Shu Niu and Xv Qi, how could their treachery surpass this? Could Liu Qi possibly forget the tribute of morning geese and northern dogs? They blocked the door and window to prevent communication; how could one speak of a thousand-li distance between Liu Biao and Liu Qi, like Mount Zhong? Alas! Between father and son, such a situation can arise.
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表卒，琮竟嗣立，以侯與琦，琦怒投印，僞辭奔喪，內有討瑁，允之意，會王師已臨其郊，琮舉州請罪，琦遂奔於江南，昔伊戾費忌，以無寵而作讒，江充，焚豐以負罪而造蠱，高斯之詐也貪權，躬寵之罔也欲貴，皆近取乎骨肉之間，以成其凶逆，悲夫，匡，璋，配，圖，瑁，允之徒，固未足多怪，以後監前，無不烹俎夷滅，為百世戮詆，然猶昧於一往者，奸利之心篤也。其誰離父子，隔昆弟，成奸於朝，制事於須臾，皆緣厓隙以措意，托氣應以發事，挾宜恤之成畫，投必忿之常心，勢如憝怒，應若發機，雖在聖智，不能自免，况乎中材之人，若夫爰盎之諫淮南，田叔之救梁孝，杜鄴之紿二王，安國之和兩主，倉唐之稱詩，史丹之引過，周昌犯色以廷争，叔孫切諫以陳誡，三老抗疏以理冤，千秋托靈以寤主，彼數公者，或顯德於前朝，或揚聲於上世，或累遷而登相，或受金於帝室，其言既酬，福亦隨之，斯可謂善處骨肉之間矣。 |
| | After Liu Biao died, Liu Cong succeeded him as ruler. He treated Liu Qi merely as a marquis. Liu Qi was furious and cast aside his seal of office, feigning grief to mourn the death, but in reality he intended to attack Cai Mao and Zhang Yun within. At that time, imperial forces had already arrived at the outskirts; Liu Cong surrendered the entire region and requested clemency for his crimes. Liu Qi then fled southward across the river. In ancient times, Yi Li and Fei Ji fabricated slanders because they lacked favor; Jiang Chong and Fen Feng concocted witchcraft out of guilt. Gao Si's deceit stemmed from a desire for power, while Gong Chong's treachery arose from ambition to gain status. All these cases drew upon familial bonds to commit their crimes—how tragic! Wu Kuang, Zhang Zang, Shen Pei, Guo Tu, Cai Mao, and Zhang Yun were no more extraordinary in this regard. Looking back at history, none of them escaped punishment or destruction; they became objects of condemnation for a hundred generations. Yet still there are those who fail to learn from the past—because their hearts remain deeply entangled with schemes for personal gain. Who could have separated father and son, estranged brothers, plotted treachery in court, or decided matters within a moment? All of these actions arose from exploiting minor grievances to plant intentions, using emotional responses as pretexts for action. They manipulated the natural sentiments of compassion and care, striking at the inevitable anger that lay deep in people's hearts. Their schemes were like sudden outbursts of rage, their plots unfolding with the precision of a triggered mechanism. Even those of wisdom and virtue could not escape such entanglements; how much less so for men of average ability? Consider Yuan Ang's advice to Prince Huainan, Tian Shu's rescue of Emperor Liang Xiao, Du Ye's deception of the two kings, An Guo's mediation between two rulers, Cang Tang's poetic praise, Shi Dan's assumption of guilt, Zhou Chang's bold confrontation in court, Shusun's earnest remonstration with warnings, and the three elders who submitted memorials to clear a wronged man, or Qian Qiu, who invoked divine signs to awaken his sovereign. These several men—some had already demonstrated virtue in previous dynasties; others had earned fame in earlier generations; some rose through successive promotions to become prime ministers; still others received imperial rewards. Their words were heeded and blessings followed. They may truly be called those who skillfully navigated the delicate relationships among family members.
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三代之亡，由乎婦人，故詩刺豔女，書誡哲婦，斯已著在篇籍矣。近世之若此者衆，或在布衣細人，其失不足以敗政亂俗，至於二袁，過竊聲名，一世豪士，而術以之失，紹以之滅，斯有國者所宜慎也。是以録之，庶以為誡於後，作內誡，古之有國有家者，無不患貴臣擅朝，寵妻專室，故女無美惡，入宮見妒，士無賢愚，入朝見嫉，夫寵幸之欲專愛擅權，其來尚矣。然莫不恭慎於明世，而恣睢於暗時者，度主以行志也。故龍陽臨釣而泣，以塞美人之路，鄭袖僞隆其愛，以殘魏女之貌，司隸馮方女，國色也。世亂避地揚州，袁術登城見而悅之，遂納焉。甚愛幸之，諸婦害其寵，紿言將軍貴人有志節，當時涕泣示憂愁，必長見敬重，馮氏女以為然，後見術輒垂涕，術果以為有心志，益哀之，諸婦因是共絞，懸之廟梁，言自殺，術誠以為不得志而死，厚加殯殮，袁紹妻劉氏甚妒忌，紹死僵尸未殯，寵妾五人，妻盡殺之，以為死者有知，當複見紹，乃髡頭墨面，以毁其形，追妒亡魂，戮及死人，惡婦之為，一至是哉。其少子尚又為盡殺死者之家媚，說惡母，蔑死先父，行暴逆，忘大義，滅其宜矣。紹聽順妻意，欲以尚為嗣，又不時决定，身死而二子争國，舉宗塗地，社稷為墟，上定冀州屯鄴，舍紹之第，余親涉其庭，登其堂，游其閣，寢其房，棟宇未墮，陛除自若，忽然而他姓處之，紹雖蔽乎。亦由惡婦。 |
| | The downfall of the three ancient dynasties arose from women. Hence, the Book of Songs censures beautiful women and the Book of Documents warns against wise but scheming wives—this has already been clearly recorded in historical texts. In recent times, many have behaved similarly. Some were commoners or obscure individuals; their mistakes were not serious enough to disrupt governance or corrupt customs. However, in the case of the two Yus, who had stolen reputations and were regarded as outstanding figures of their generation, Yuan Shu lost his way through such errors, while Yuan Shao was destroyed by them. This is something rulers should be especially cautious about. Therefore, I record these events, hoping they may serve as a warning for future generations. This is the "Neijie" (Internal Admonitions). In ancient times, those who ruled states or families were always troubled by powerful ministers dominating court affairs and favored wives controlling household matters. Thus, whether beautiful or ugly, women entering the palace would face jealousy; whether wise or foolish, men entering government service would encounter envy. The desire for exclusive favor and power through 宠爱 (favor) has long been a persistent issue. Yet, in times of enlightened rule, they could not help but act with caution and respect; while in dark or corrupt eras, they indulged their arrogance and tyranny—measuring the ruler's character to pursue their own ambitions. Therefore, Longyang wept while fishing in order to block the path of beautiful women; Zheng Shou pretended to show great affection in order to disfigure the beauty of Wei's daughter. Si Li Feng Fang's daughter was a woman of national beauty. During times of chaos, she fled to Yangzhou; Yuan Shu climbed onto the city wall and saw her, becoming enamored. He then took her as a concubine. Yuan Shu loved and favored her greatly. The other wives envied her favor, so they lied to the general's concubines, saying that noble women of virtue would express sorrow with tears and show signs of distress in order to gain lasting respect. Feng Fang's daughter believed this; whenever she saw Yuan Shu, she wept bitterly. Yuan Shu indeed thought she had a strong sense of principle and grew even more attached to her. The other wives then took advantage of this and strangled her, hanging her body from the temple beam, claiming it was suicide. Yuan Shu sincerely believed that she had died out of unfulfilled ambition and gave her an elaborate funeral. Yuan Shao's wife Liu Shi was extremely jealous; after Yuan Shao's death, before his corpse had been buried, she killed all five of his favored concubines. She claimed the dead would know if they were not punished, so that they might see Yuan Shao again in the afterlife. To prevent this, she shaved their heads and blackened their faces to disfigure them completely. Her jealousy extended even to the dead—how cruel was this woman's conduct! Her younger son, Yuan Shang, further exterminated the families of those who had been killed. He flattered his wicked mother and dishonored his deceased father, committing violent acts in defiance of righteousness and forgetting great moral principles—thus, it was only fitting that he met a downfall. Yuan Shao followed his wife's wishes and wished to name Yuan Shang as heir, yet failed to make a timely decision. After his death, the two sons fought for power, leading to the destruction of their entire clan and the reduction of their state to ruins. I once stayed in the capital of Ji Zhou at Tongye, occupying Yuan Shao's former residence. My family personally walked through its courtyard, ascended its halls, strolled among its pavilions, and slept in its chambers. The beams and buildings had not yet collapsed; the steps remained as they were. Suddenly, it was occupied by another family—Yuan Shao may have been blinded, but his fate was indeed tragic. It was also due to a wicked wife.
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