| Chinese Text Project |
《申不害 - Shen Bu Hai》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《申不害》 Source Related resources |
《大體 - Grand Outline》 | English translation: AI and Chinese Text Project users [?] |
| 1 | 大體: | 夫一妻擅夫，眾婦皆亂；一臣專君，群臣皆蔽。故妒妻不難破家也，亂臣不難破國也。是以明君使其臣並進輻湊，莫得專君焉。 |
| If a wife dominates her husband, then many other wives will become disorderly. If one minister monopolizes the ruler, all ministers will be obstructed. Therefore, a jealous wife does not find it difficult to ruin her family, and a rebellious minister does not find it difficult to destroy the state. Therefore, an enlightened ruler ensures that his ministers advance together like spokes of a wheel converging on the hub, so none can monopolize him. | ||
| 2 | 大體: | 今人君之所以高為城郭，用謹門閭之閉者，為寇戎盜賊之至也。今夫弒君而取國者，非必逾城郭之險而犯門閭之閉也。蔽君之明，塞君之聽，奪之政而專其令，有其民而取其國矣。 |
| Nowadays, rulers build high city walls and carefully close the gates of their neighborhoods because they fear the arrival of bandits and thieves. Yet those who assassinate rulers to seize the state do not necessarily cross dangerous city walls or breach closed neighborhood gates. They obscure the ruler's wisdom, block his ears from hearing truth, seize control of governance and issue decrees exclusively, possess the people, and thus take over the state. | ||
| 3 | 大體: | 今使烏獲、彭祖負千鈞之重，而懷琬琰之美，令孟賁、成荊帶干將之劍衛之，行乎幽道，則盜猶偷之矣。今人君之力，非賢乎烏獲、彭祖，而勇非賢乎孟賁、成荊也。其所守者，非恃琬琰之美、千金之重也，而欲勿失，其可得耶？ |
| Now, if someone like Wu Huo or Peng Zu carries a burden of a thousand jun and possesses the beauty of Wanyan jade, and is guarded by warriors such as Meng Ben and Cheng Jing wielding swords of Ganjiang to protect him, yet he travels along a secluded path, thieves would still steal from him. Now the strength of a ruler is not superior to that of Wu Huo or Peng Zu, and his bravery is no greater than that of Meng Ben or Cheng Jing. What he guards is not something as precious as Wanyan jade or a burden of a thousand gold, yet he desires to keep it without loss—how could that be possible? | ||
| 4 | 大體: | 明君如身，臣如手；君若號，臣如響。君設其本，臣操其末；君治其要，臣行其詳；君操其柄，臣事其常。 |
| An enlightened ruler is like the body, and ministers are like the hands; If the ruler calls out, the minister responds like an echo. The ruler establishes the foundation, and the ministers manage its details; The ruler governs the essentials, while the ministers carry out the specifics; The ruler holds the handle of power, and the ministers attend to their routine duties. | ||
| 5 | 大體: | 為人君者，操契以責其名。名者，天地之綱，聖人之符。張天地之綱，用聖人之符，則萬物之情無所逃之矣。 |
| A ruler should hold a contract (or agreement) to demand accountability for names (responsibilities). Names are the framework of heaven and earth, and the symbols of sage rulers. By extending the framework of heaven and earth and employing the symbols of sages, then all things in the world will have nowhere to hide their true nature. | ||
| 6 | 大體: | 故善為主者，倚於愚，立於不盈，設於不敢，藏於無事，竄端匿疏，示天下無為。是以近者親之，遠者懷之。示人有餘者人奪之，示人不足者人與之。剛者折，危者覆，動者搖，靜者安。 |
| Therefore, a skillful ruler leans on simplicity, stands in humility, establishes authority through restraint, conceals himself in inaction, hides the beginnings and avoids exposure, and shows to all under heaven that he does nothing. Thus, those nearby will be affectionate toward him, and those far away will feel a sense of loyalty. Whoever shows others that he has more than enough will have it taken from him; whoever shows others that he lacks will be given by them. The rigid breaks, the precarious topples, the active wavers, and the still remains at peace. | ||
| 7 | 大體: | 名自名1也，事自定也。是以有道者因2名而正之，隨事而定之也。 |
| Names name themselves; affairs settle by themselves. Therefore, those who follow the Way rely on names to correct them and follow events as they are determined.
1. 名 : Another version reads: "正". 《群書治要》 | ||
| 8 | 大體: | 鼓不與於五音，而為五音主。有道者不為五官之事，而為治事之1主。君守2其道也，官知其事也。十言十當、百為百富者，人臣之事也，非人君之事也。 |
| The drum does not belong among the five musical tones but serves as their master. One who follows the Way does not personally handle matters of the five officials, yet becomes the master of governance. The ruler guards his principles, and the officials know their duties. To speak ten times with ten correct statements or to act a hundred times with a hundred successes is the duty of ministers, not that of a ruler.
1. 事之 : Another version reads: "". 《群書治要》 | ||
| 9 | 大體: | 昔者堯之治天下也以名。其名正，則天下治。桀之治天下也，亦以名，其名倚，而天下亂。是以聖人貴名之正也。 |
| In ancient times, Yao governed the world through names (titles and responsibilities). When his titles were correct, then the world was at peace. Jie also governed the world through names, but since his titles leaned on falsehoods, the world fell into chaos. Therefore, sages value the correctness of names. | ||
| 10 | 大體: | 主處其大，臣處其細。以其名聽之，以其名視之，以其名命之。 |
| The ruler occupies the great (overall), while ministers deal with details. He listens to matters according to their names, observes them through their titles, and issues commands based on these designations. | ||
| 11 | 大體: | 鏡設精，無為而美惡自備；衡設平，無為而輕重自得。凡因之道，身與公無事，無事而天下自極也。 |
| A mirror is set with clarity; without action, beauty and ugliness are naturally revealed; A balance scale is set level; without interference, lightness and weight are naturally determined. Generally speaking, the Way of relying on others means that the ruler and the public have no direct involvement; through non-interference, the world naturally reaches its utmost order. |
《君臣 - Ruler and minister》 | English translation: AI and Chinese Text Project users [?] |
《佚文 - Yi Wen》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《佚文》 |
| 1 | 佚文: | 智均不相使，力均不相勝。意林二、太平御覽四百三十二、繹史一百十一 |
| If wisdom is equal, they cannot command each other; if strength is equal, they cannot overcome each other. | ||
| 2 | 佚文: |
百世有聖人猶隨踵，千里有賢人是比肩。意林二、繹史一百十一 百世有聖人，猶隨踵而生。太平御覽四百一 千里有賢人，是比肩而立。太平御覽四百二 千里有賢人，是比肩而立也。藝文類聚二十 |
| In a hundred generations there will be sages who follow one after another like footsteps, and in a thousand li there will be virtuous men standing side by side. In every hundred generations, there are sages born as if following one another's footsteps. Within a thousand li, there are virtuous men who stand side by side. In a thousand li there are virtuous people standing shoulder to shoulder. | ||
| 3 | 佚文: | 君天下而不恣睢，命之曰以天下為桎梏。史記李斯傳上二世書、長短經是非 |
| To rule the world without indulgence is called regarding the world as a fetter. | ||
| 4 | 佚文: | 天道無私，是以常正。天道常正，是以清明。北堂書鈔一百四十九、藝文類聚一、太平御覽二、事類賦注一、繹史一百十一 |
| The Way of Heaven is impartial, therefore it remains ever upright. The Way of Heaven remains ever upright, which is why it is clear and pure. | ||
| 5 | 佚文: | 地道不作，是以常靜。常靜是以正方。舉事為之，乃有恒常之靜者，符信受令必行也。北堂書鈔一百五十七、天中記七、繹史一百十一 |
| The Way of Earth does not act on its own, therefore it remains eternally tranquil. Remaining eternally tranquil is why the square can be made upright. When one undertakes affairs and acts in accordance, there will always be a constant tranquility; this is because the signs of trust and commands are surely carried out. | ||
| 6 | 佚文: | 君必有明法正義，若懸權衡以稱輕重，所以一群臣也。北堂書鈔四十三、藝文類聚五十四、文選顏延年應詔讌曲水詩注、鄒陽上書吳王注、太平御覽六百三十八、繹史一百十一 |
| A ruler must have clear laws and justice, just as one suspends a scale to measure weight; this is how he governs his ministers. | ||
| 7 | 佚文: | 堯之治也，蓋明法察令而已。聖君任法而不任智，任數而不任說。黃帝之治天下，置法而不變，使民安樂其法者也。藝文類聚五十四、太平御覽六百三十八、說郛六譯子隨識、繹史一百十一 |
| The governance of Yao was nothing more than clear laws and careful attention to commands. A sage ruler relies on law rather than wisdom, and depends on numbers rather than persuasion. The Yellow Emperor governed the world by establishing laws that remained unchanged, thus enabling the people to find peace and joy in those laws. | ||
| 8 | 佚文: | 君之所以尊者，令。令之不行，是無君也，故明君慎令。北堂書鈔四十五、藝文類聚五十四、繹史一百十一 |
| What makes a ruler respected is his commands. If commands are not carried out, then there is no ruler; therefore, a wise ruler exercises caution in issuing commands. | ||
| 9 | 佚文: | 昔七十九代之君，法制不一，號令不同，然而俱王天下，何也？必當國富而粟多也。藝文類聚五十四、太平御覽六百三十八、繹史一百十一 |
| In the past, rulers of seventy-nine dynasties had different laws and systems, and their decrees varied; yet they all became kings of the world. Why was this so? It must be because their states were wealthy and grain abundant. | ||
| 10 | 佚文: | 四海之內，六合之間，曰：奚貴？土，食之本也。太平御覽三十七、天中記七、繹史一百十一 |
| Within the four seas, between the six directions, it is said: "What is most precious?" Land is the foundation of food. | ||
| 11 | 佚文: | 款言無成。史記太史公自序索隱、六書故二十五 |
| Empty words achieve nothing. | ||
| 12 | 佚文: | 明君治國而晦，晦而行，行而止止。三寸之機1運而天下定，方寸之謀2正而天下治。故一言正而天下定，一言倚而天下靡。北堂書鈔二十九、意林二、藝文類聚十九、太平御覽三百九十、六百二十四、天中記二十六、繹史一百十一 |
| A wise ruler governs the state with discretion; through discretion, he acts; and through action, he brings things to a proper halt. With the movement of a three-inch opportunity, the world is stabilized; with the correctness of a one-square-inch strategy, the world is governed. Therefore, one upright word can stabilize the world, while one biased word can cause the world to collapse.
1. 機 : Another version reads: "篋". 《意林二》「機」作「篋」。 | ||
| 13 | 佚文: | 上明見，人備之；其不明見，人惑之。其知見，人惑之；不知見，人匿之。其無欲見，人司之；其有欲見，人餌之。故曰：吾無從知之，惟無為可以規之。韓非子外儲說右上 |
| When a ruler is clearly perceptive, people prepare for him; when he is not perceptive, people confuse him. When one's knowledge and perception are evident, people may be confused by him; when they are not evident, people conceal themselves from him. When one shows no desire, people observe him; when one displays desire, people entice him. Therefore it is said: "I cannot know where to begin; only non-action can guide it." | ||
| 14 | 佚文: | 慎而言也，人且知女；慎而行也，人且隨女。而有知見也，人且匿女；而無知見也，人且意女。女有知也，人且臧女；女無知也，人且行女。故曰：惟無為可以規之。韓非子外儲說右上 |
| Speak with caution, and people will understand you; act with caution, and people will follow you. If you display knowledge and perception, people will hide from you; if you show no knowledge or perception, people will suspect you. If you possess knowledge, people will conceal it from you; if you lack knowledge, people will act toward you. Therefore it is said: "Only non-action can guide things." | ||
| 15 | 佚文: | 獨視者謂明，獨聽者謂聰。能獨斷者，故可以為天下主。韓非子外儲說右上 |
| One who sees alone is called wise; one who hears alone is called perceptive. Only those who can make independent decisions are thus able to be the ruler of the world. | ||
| 16 | 佚文: | 失之數而求之信則疑矣。韓非子難三 |
| Losing something through numbers and seeking it through trust will only lead to doubt. | ||
| 17 | 佚文: | 治不踰官，雖知不言。韓非子難三 |
| Governance does not exceed one's official duties; even with knowledge, one remains silent. |
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申不害
來源：阮廷焯《先秦諸子考佚》台北：鼎文書局，1980年
URN: ctp:shen-bu-hai