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政有三品：王者之政化之，霸者之政威之，強者之政脅之，夫此三者各有所施，而化之為貴矣。夫化之不變而後威之，威之不變而後脅之，脅之不變而後刑之；夫至於刑者，則非王者之所得已也。是以聖王先德教而後刑罰，立榮恥而明防禁；崇禮義之節以示之，賤貨利之弊以變之；修近理內政橛機之禮，壹妃匹之際；則莫不慕義禮之榮，而惡貪亂之恥。其所由致之者，化使然也。 |
| | There are three types of governance: the rule of a sage-king civilizes through moral influence, the rule of a hegemon governs through authority and power, and the rule of a strong ruler controls through coercion. These three approaches each have their own applications, but among them, governance that brings about transformation through moral example is most valued. If moral influence fails to bring about change, then authority and power are applied; if authority and power fail to bring about change, then coercion is used; and if coercion still brings no change, then punishment follows. When it comes to the use of punishment, this is not something a sage-king can avoid. Therefore, a sage-king prioritizes moral instruction over punishment and establishes standards of honor and shame while clearly defining prohibitions and precautions. He upholds the principles of propriety and righteousness to set an example, and he deems the pursuit of wealth and profit as harmful in order to bring about transformation. He cultivates internal governance by rectifying affairs within the court, observing proper rites for managing state matters and unifying the relationships between spouses. Thus, people will all aspire to the honor of righteousness and propriety, and despise the shame of greed and disorder. The reason this outcome is achieved lies in moral transformation, which makes it so.
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季孫問於孔子曰：「如殺無道，以就有道，何如？」孔子曰：「子為政，焉用殺，子欲善而民善矣。君子之德，風也；小人之德，草也；草上之風必偃。」言明其化而已矣，治國有二機，刑德是也；王者尚其德而布其刑，霸者刑德並湊，強國先其刑而後德。夫刑德者，化之所由興也。德者，養善而進闕者也；刑者，懲惡而禁後者也；故德化之崇者至於賞，刑罰之甚者至於誅；夫誅賞者，所以別賢不肖，而列有功與無功也。故誅賞不可以繆，誅賞繆則善惡亂矣。夫有功而不賞，則善不勸，有過而不誅，則惡不懼，善不勸而能以行化乎天下者，未嘗聞也。《書》曰：『畢協賞罰』，此之謂也。 |
| | Ji Sun asked Confucius, "If one kills the unjust to align with the just, how would you regard this?" Confucius said, "You govern; why resort to killing? If you desire goodness, the people will become good as well. The virtue of a gentleman is like the wind; the virtue of a petty person is like grass; when the wind blows over grass, it must bend." This merely illustrates the power of moral influence. Governing a state relies on two principles: punishment and virtue; A sage-king values virtue while implementing punishment, a hegemon combines both punishment and virtue together, and a strong state prioritizes punishment before virtue. Punishment and virtue are the means through which moral transformation arises. Virtue nurtures goodness and helps those with deficiencies to improve; Punishment deters evil and prevents future wrongdoing. Therefore, the highest expression of virtue is reward, while the most severe application of punishment leads to execution; Execution and reward are used to distinguish between the virtuous and the unworthy, and to recognize those who have contributed from those who have not. Therefore, execution and reward must not be misapplied; if they are misused, the distinction between good and evil will become chaotic. If there is merit but no reward, then goodness will not be encouraged; if there are faults but no punishment, then evil will not be feared. If goodness is not encouraged and yet moral transformation can still be achieved throughout the world, such a case has never been heard of. The Book of Documents says: "Fully coordinate rewards and punishments," this is what it refers to.
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水濁則魚困，令苛則民亂，城峭則必崩，岸竦則必阤。故夫治國，譬若張琴，大絃急則小絃絕矣，故曰急轡御者非千里御也。有聲之聲，不過百里，無聲之聲，延及四海；故祿過其功者損，名過其實者削，情行合而民副之，禍福不虛至矣。《》云：「」此之謂也。 |
| | When the water is murky, fish become trapped; when laws are harsh, the people fall into disorder; when a wall is too steep, it will surely collapse; and when a riverbank is too high, it will inevitably crumble. Therefore, governing a state is like tuning a zither: if the main strings are too tight, the smaller ones will break. Hence it is said that one who governs with overly strict control cannot guide the people to great achievements. A sound that can be heard does not travel beyond a hundred li, but an influence without audible sound may extend to all four seas; Therefore, when rewards exceed one's merit, they will be diminished; when reputation surpasses actual ability, it will be reduced. When a ruler's conduct and sincerity align with reality, the people respond accordingly—thus, misfortune or fortune does not come without cause. The Book of Songs says: "How can one find a proper place? There must be someone to support him;" How long can one remain in such a position? There must be reasons for it." This is what it refers to.
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公叔文子為楚令尹三年，民無敢入朝，公叔子見曰：「嚴矣。」文子曰：「朝廷之嚴也，寧云妨國家之治哉？」公叔子曰：「嚴則下喑，下喑則上聾，聾喑不能相通，何國之治也？順針縷者成帷幕，合升斗者實倉廩，并小流而成江海；明主者有所受命而不行，未嘗有所不受也。」 |
| | Gongshu Wenzǐ served as the prime minister of Chu for three years, during which no one dared to enter court. Gongshu Zi observed and said, "He is too strict." Wenzi replied, "The severity of the court—how could it possibly hinder the governance of the state?" Gongshu Zi said, "Severity causes subordinates to fall silent; when they are silent, the ruler becomes deaf. If those above and below cannot communicate, how can a state be governed?" Those who follow the thread and needle complete a curtain; those who combine measures fill granaries; and small streams, when combined, form rivers and seas. An enlightened ruler may receive commands but choose not to act on them, yet there is nothing he refuses to consider.
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衛靈公謂孔子曰：「有語寡人為國家者，謹之於廟堂之上而國家治矣，其可乎？」孔子曰：「可。愛人者，則人愛之；惡人者，則人惡之；知得之己者，亦知得之人；所謂不出於環堵之室而知天下者，知反之己者也。」 |
| | Duke Ling of Wei asked Confucius, "I have heard that if one is careful within the ancestral temple and hall, then the state will be well governed. Is this possible?" Confucius said, "Yes." Those who love others will be loved in return; those who hate others will be hated in return; those who understand how to cultivate themselves also know how to cultivate others; What is meant by understanding the world without leaving one's small room is knowing oneself through introspection.
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子貢問治民於孔子，孔子曰：「懍懍焉如以腐索御奔馬。」子貢曰：「何其畏也！」孔子曰：「夫通達之國皆人也，以道導之，則吾畜也；不以道導之，則吾讎也，若何而毋畏？」 |
| | Zigong asked Confucius about governing the people, and Confucius said, "One must be cautious as if using a rotten rope to control a galloping horse." Zigong said, "How fearful that sounds!" Confucius said, "A well-governed state consists of people. If guided by the Way, they become my subjects; if not guided by the Way, then they become my enemies. How can one not be fearful?"
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齊桓公謂管仲曰：「吾欲舉事於國，昭然如日月，無愚夫愚婦皆曰善，可乎？」仲曰：「可。然非聖人之道。」桓公曰：「何也？」對曰：「夫短綆不可以汲深井，知鮮不可以與聖人言，慧士可與辨物，智士可與辨無方，聖人可與辨神明；夫聖人之所為，非眾人之所及也。民知十己，則尚與之爭，曰不如吾也，百己則疵其過，千己則誰而不信。是故民不可稍而掌也，可并而牧也；不可暴而殺也，可麾而致也；眾不可戶說也，可舉而示也。」 |
| | Duke Huan of Qi asked Guan Zhong, "I wish to undertake a project in the state so clearly and evidently as the sun and moon, such that no foolish man or woman would fail to say it is good. Is this possible?" Zhong said, "Yes." But such a thing does not conform to the Way of a sage. Huan Gong said, "Why is that?" He replied, "A short rope cannot draw water from a deep well. One with shallow knowledge cannot discuss matters with a sage. A wise man can debate about things; an intelligent man can argue about the boundless; but only a sage can converse about the divine and the profound; The actions of a sage are beyond what ordinary people can achieve. If the common people know ten times less than a ruler, they will still compete with him and say, "He is not as good as I am." If they know one hundred times less, they will criticize his faults. If they know a thousand times less, who would dare to doubt or disbelieve him? Therefore, the people cannot be governed by slight means alone; they can only be guided and managed collectively; they must not be harshly punished, but can be directed to achieve results; the masses cannot be persuaded one by one, but they can be inspired and guided through exemplary actions."
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衛靈公問於史鰌曰：「政孰為務？」對曰：「大理為務，聽獄不中，死者不可生也，斷者不可屬也，故曰：大理為務。」少焉，子路見公，公以史鰌言告之，子路曰：「司馬為務，兩國有難，兩軍相當，司馬執枹以行之，一鬥不當，死者數萬，以殺人為非也，此其為殺人亦眾矣，故曰：司馬為務。」少焉，子貢入見，公以二子言告之，子貢曰：「不識哉！昔禹與有扈氏戰，三陳而不服，禹於是修教一年而有扈氏請服，故曰：去民之所事，奚獄之所聽？兵革之不陳，奚鼓之所鳴？故曰：教為務也。」 |
| | Duke Ling of Wei asked Shi Qiu, "In governance, what is most essential?" Shi Qiu replied, "The most essential task in governance is the administration of justice. If a court ruling is unjust, the dead cannot be brought back to life, and severed relationships cannot be restored. Therefore it is said: the administration of justice is the most essential task." A little later, Zilu met the duke. The duke told him what Shi Qiu had said. Zilu replied, "The most essential task is that of the military commander. When two states are at war and their armies face each other, the military commander holds the drumstick to lead them into battle. If one side is not properly matched in strength, tens of thousands may die. Since killing people is considered wrong, this act of commanding also results in many deaths. Therefore it can be said: the duty of the military commander is most essential." A little later, Zigong entered to see the duke. The duke informed him of what Zilu had said. Zigong replied, "How mistaken they are! In the past, Yu fought against Youhu Shi. After three battles, they still refused to submit. Yu then devoted a year to moral instruction, and Youhu Shi eventually requested submission. Therefore it is said: "If you remove what burdens the people, why would there be cases needing judgment?" If weapons and armor are not displayed, for what cause would drums ever sound? Therefore it is said: moral instruction is the most essential task."
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齊桓公出獵，逐鹿而走入山谷之中，見一老公而問之曰：「是為何谷？」對曰：「為愚公之谷。」桓公曰：「何故？」對曰：「以臣名之。」桓公曰：「今視公之儀狀，非愚人也，何為以公名？」對曰：「臣請陳之，臣故畜牸牛生子而大，賣之而買駒，少年曰：『牛不能生馬。』遂持駒去。傍鄰聞之，以臣為愚，故名此谷為愚公之谷。」桓公曰：「公誠愚矣，夫何為而與之？」桓公遂歸。明日朝，以告管仲，管仲正衿再拜曰：「此夷吾之愚也，使堯在上，咎繇為理，安有取人之駒者乎？若有見暴如是叟者，又必不與也，公知獄訟之不正，故與之耳，請退而修政。」孔子曰：「弟子記之，桓公，霸君也；管仲，賢佐也；猶有以智為愚者也，況不及桓公管仲者也。」 |
| | Duke Huan of Qi went out hunting and chased a deer into a mountain valley. There, he encountered an old man and asked him, "What is the name of this valley?" The old man replied, "This is Yugong's Valley." Huan Gong said, "What is the reason?" The old man replied, "It was named after me." Huan Gong said, "Looking at your appearance and bearing now, you do not seem to be a foolish man. Why then was it named after you?" The old man replied, "Let me explain. I once owned a female ox that gave birth to a large calf, so I sold the ox and bought a foal. A young man said, 'A cow cannot give birth to a horse.'" He then took the foal and left. The neighbors nearby heard about this, and they considered me a foolish man; hence, they named this valley Yugong's Valley." Huan Gong said, "You are indeed a foolish man. What reason did you have to act in such a way?" Duke Huan then returned. The next day at court, he told Guan Zhong about it. Guan Zhong straightened his robe and bowed twice, saying, "This is my foolishness. If Yao were the ruler above and Gao You were administering justice below, how could there ever be someone who would take another man's foal?" If there had been someone who witnessed such injustice toward this old man, he would certainly not have given up his foal. Your Majesty knows that the judicial system is unjust, so you gave in to it. I beg you to withdraw and improve governance." Confucius said, "Disciples, remember this: Duke Huan was a hegemon-king; Guan Zhong was a virtuous minister; there were still cases where wisdom was mistaken for foolishness. How much more so in the case of those who are not even comparable to Duke Huan or Guan Zhong!"
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魯有父子訟者，康子曰：「殺之！」孔子曰：「未可殺也。夫民不知子父訟之不善者久矣，是則上過也；上有道，是人亡矣。」康子曰：「夫治民以孝為本，今殺一人以戮不孝，不亦可乎？」孔子曰：「不孝而誅之，是虐殺不辜也。三軍大敗，不可誅也；獄訟不治，不可刑也；上陳之教而先服之，則百姓從風矣，躬行不從而后俟之以刑，則民知罪矣；夫一仞之牆，民不能踰，百仞之山，童子升而遊焉，陵遲故也！今是仁義之陵遲久矣，能謂民弗踰乎？《》曰：『』昔者君子導其百姓不使迷，是以威厲而不至，刑錯而不用。」於是訟者聞之，乃請無訟。 |
| | In Lu, there was a father and son involved in a lawsuit. Kangzi said, "Execute them!" Confucius said, "It is not yet time to execute them." The people have long been unaware of the harm caused by disputes between father and son; this is a fault of those in authority above. If the ruler follows the Way, such people would not exist anymore." Kangzi said, "Governing the people takes filial piety as its foundation. Now, if we execute one person to punish and deter those who are unfilial, would that not be acceptable?" Confucius said, "To execute someone for being unfilial is to cruelly kill an innocent person. A great defeat of the three armies cannot be blamed on and punished by executing individuals; disputes that are not properly resolved should not result in punishment; If those above set an example through moral instruction and lead by personal conduct, the people will naturally follow. Only after one has personally failed to comply should punishment be applied—then the people will understand what constitutes wrongdoing; Even a wall one ren high cannot be climbed by common people, yet a mountain a hundred ren high can be ascended and traversed even by children—this is because of its gentle slope! Now that the gradual decline of benevolence and righteousness has lasted for so long, can one truly say the people will not transgress? The Book of Songs says: "Lead the people so they do not become lost!" In ancient times, a gentleman guided his people and ensured they did not lose their way. Therefore, authority was maintained without resorting to harshness, and punishment remained unused because it was unnecessary. Upon hearing this, the litigants requested that their case be dropped.
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魯哀公問政於孔子，對曰：「政有使民富且壽。」哀公曰：「何謂也？」孔子曰：「薄賦斂則民富，無事則遠罪，遠罪則民壽。」公曰：「若是則寡人貧矣。」孔子曰：「《》云：『凱悌君子，民之父母』，未見其子富而父母貧者也。」 |
| | Duke Ai of Lu asked Confucius about governance, and Confucius replied, "Good governance ensures that the people are both prosperous and long-lived." Duke Ai said, "What do you mean by that?" Confucius said, "Light taxation makes the people prosperous; when there is no unnecessary interference, they remain far from crime. When they are far from crime, their lives are long." The duke said, "If that is so, then I shall become poor." Confucius said, "The Book of Songs says: 'A kind and benevolent gentleman is the people's father and mother.' Never has it been seen that a child is rich while their parents are poor."
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文王問於呂望曰：「為天下若何？」對曰：「王國富民，霸國富士；僅存之國，富大夫；亡道之國，富倉府；是謂上溢而下漏。」文王曰：「善！」對曰：「宿善不祥。是日也，發其倉府，以賑鰥、寡、孤、獨。」 |
| | King Wen asked Yu Wang, "How should one govern the world?" He replied, "A sage-king enriches the people; a hegemon enriches his officials; a barely surviving state enriches its high-ranking ministers; a corrupt and doomed state enriches its granaries and treasuries; This is called excessive accumulation at the top and leakage from below. King Wen said, "Well said!" He replied, "Prolonged good fortune is an ill omen." On this day, he opened the granaries and treasuries to provide relief for widowers, widows, orphans, and the childless elderly.
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武王問於太公曰：「治國之道若何？」太公對曰：「治國之道，愛民而已。」曰：「愛民若何？」曰：「利之而勿害，成之勿敗，生之勿殺，與之勿奪，樂之勿苦，喜之勿怒，此治國之道，使民之誼也，愛之而已矣。民失其所務，則害之也；農失其時，則敗之也；有罪者重其罰，則殺之也；重賦斂者，則奪之也；多徭役以罷民力，則苦之也；勞而擾之，則怒之也。故善為國者遇民，如父母之愛子，兄之愛弟，聞其饑寒為之哀，見其勞苦為之悲。」 |
| | King Wu asked Tai Gong, "What is the way to govern a state?" Tai Gong replied, "The way to govern a state is simply to love the people." He asked, "How does one show love for the people?" He replied, "Benefit them without harming, help them succeed without causing failure, allow them to live without killing, give to them without taking away, bring them joy without burdening them with hardship, please them without angering them. This is the way of governing a state and the proper manner of leading the people—it is simply showing love for them." When the people lose what they should be doing, this is harming them; When farmers miss their proper seasons for work, this is causing failure; Imposing heavy punishments on those who commit crimes is equivalent to killing them; Imposing heavy taxes is taking from them; Excessive corvée labor that exhausts the people's strength burdens and troubles them. Overworking them and disturbing their peace angers them. Therefore, a good ruler who governs the state treats the people as parents love their children and as an elder brother loves his younger sibling—moved with sorrow upon hearing of their hunger or cold, and filled with compassion when seeing them toil and suffer.
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武王問於太公曰：「賢君治國何如？」對曰：「賢君之治國，其政平，其吏不苛，其賦斂節，其自奉薄，不以私善害公法，賞賜不加於無功，刑罰不施於無罪，不因喜以賞，不因怒以誅，害民者有罪，進賢舉過者有賞，後宮不荒，女謁不聽，上無婬慝，下不陰害，不幸宮室以費財，不多觀游臺池以罷民，不彫文刻鏤以逞耳目，宮無腐蠹之藏，國無流餓之民，此賢君之治國也。」武王曰：「善哉！」 |
| | King Wu asked Tai Gong, "How does a virtuous ruler govern the state?" He replied, "A virtuous ruler governs the state with just policies and does not impose harsh demands on his officials. His taxation is moderate, and he lives simply. He does not allow private favors to undermine public law; rewards are given only to those who have merit, and punishments are inflicted only upon the guilty. Rewards are not granted out of favoritism due to personal pleasure, nor are punishments carried out in anger. Those who harm the people face punishment, while those who recommend virtuous individuals or point out faults receive reward. The harem is not neglected; requests from concubines are not heeded. At court there is no licentiousness, and among the people there is no secret harm. He does not build excessive palaces that drain wealth, nor does he construct many pleasure pavilions and pools to exhaust the populace. He refrains from elaborate carvings and decorations for mere sensory gratification. There are no decaying goods stored in the palace, and there are no starving people on the streets—this is how a virtuous ruler governs his state." King Wu said, "Well said!"
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武王問於太公曰：「為國而數更法令者何也？」太公曰：「為國而數更法令者，不法法，以其所善為法者也；故令出而亂，亂則更為法，是以其法令數更也。」 |
| | King Wu asked Tai Gong, "What is the reason for a state frequently changing its laws and decrees?" Tai Gong said, "A state that frequently changes its laws and decrees does not abide by the principle of law; it is one that takes whatever it personally favors as law. Therefore, when orders are issued they cause disorder, and in response to the disorder, new laws are created—this is why their laws and decrees are frequently changed."
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成王問政於尹逸曰：「吾何德之行而民親其上？」對曰：「使之以時而敬順之，忠而愛之，布令信而不食言。」王曰：「其度安至？」對曰：「如臨深淵，如履薄冰。」王曰：「懼哉！」對曰：「天地之間，四海之內，善之則畜之，不善則讎也；夏、殷之臣，反讎桀、紂而臣湯、武，夙沙之民，自攻其主而歸神農氏。此君之所明知也，若何其無懼也？」 |
| | King Cheng asked Yin Yi about governance, saying, "What virtue should I practice so that the people will be close to their ruler?" He replied, "Govern them according to the proper seasons and show respect and compliance; be loyal and loving toward them; issue orders with integrity and never break your word." The king asked, "To what extent should this be practiced?" He replied, "With the same caution as one standing at the edge of a deep abyss, and with the same care as one treading on thin ice." The king said, "How fearful this is!" He replied, "Between heaven and earth, within the four seas, if one acts virtuously, he is nurtured; if not, he becomes an enemy. The ministers of Xia and Yin rebelled against Jie and Zhou, serving instead Tang and Wu; the people of Susha attacked their own ruler and submitted to Shen Nong Shi. This is something a wise ruler must clearly understand—how then could one not be fearful?"
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仲尼見梁君，梁君問仲尼曰：「吾欲長有國，吾欲列都之得，吾欲使民安不惑，吾欲使士竭其力，吾欲使日月當時，吾欲使聖人自來，吾欲使官府治，為之奈何？」仲尼對曰：「千乘之君，萬乘之主，問於丘者多矣，未嘗有如主君問丘之術也，然而盡可得也。丘聞之，兩君相親，則長有國；君惠臣忠，則列都之得；毋殺不辜，毋釋罪人，則民不惑；益士祿賞，則竭其力；尊天敬鬼，則日月當時；善為刑罰，則聖人自來；尚賢使能，則官治。」梁君曰：「豈有不然哉！」 |
| | Zhong Ni met with the ruler of Liang, and the ruler of Liang asked Zhong Ni, "I wish to rule my state for a long time; I wish all my cities to prosper; I wish the people to live in peace without confusion; I wish the scholars to exert their full efforts; I wish the sun and moon to follow their proper courses; I wish sages to come of their own accord; I wish government offices to be well administered. How can this be achieved?" Zhong Ni replied, "Many rulers of a thousand chariots and ten thousand chariots have asked me questions, but none has inquired as thoroughly as your Majesty. Yet all these aspirations can indeed be fulfilled." I have heard that when two rulers treat each other with mutual respect and affection, the state will long endure; When a ruler is benevolent and his ministers are loyal, all the cities will prosper; Do not kill the innocent, do not release those who have committed crimes, and the people will not be confused; Increase the salaries and rewards for scholars, and they will exert their full efforts; Revere heaven and honor the spirits, and then the sun and moon will follow their proper courses; Administer punishments justly, and sages will come of their own accord; Honor the virtuous and entrust positions to those with ability, and then government offices will be well administered." The ruler of Liang said, "How could it be otherwise!"
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子貢曰：「葉公問政於夫子，夫子曰：『政在附近來遠』，魯哀公問政於夫子，夫子曰：『政在於諭臣』。齊景公問政於夫子，夫子曰：『政在於節用』。三君問政於夫子，夫子應之不同，然則政有異乎？」孔子曰：「夫荊之地廣而都狹，民有離志焉，故曰在於附近而來遠。哀公有臣三人，內比周公以惑其君，外障諸侯賓客以蔽其明，故曰政在諭臣。齊景公奢於臺榭，淫於苑囿，五官之樂不解，一旦而賜人百乘之家者三，故曰政在於節用，此三者政也，詩不云乎：『亂離斯瘼，爰其適歸』，此傷離散以為亂者也，『匪其止共，惟王之邛』，此傷姦臣蔽主以為亂者也，『相亂蔑資，魯莫惠我師』，此傷奢侈不節以為亂者也，察此三者之所欲，政其同乎哉！」 |
| | Zi Gong said, "Ye Gong asked the Master about governance; the Master said, 'Governance lies in bringing those nearby and attracting those far away.' Duke Ai of Lu asked the Master about governance; he replied, 'Governance lies in instructing one's ministers.'" Duke Jing of Qi asked the Master about governance. The Master said, "Governance lies in frugality and prudent use." Three rulers asked the Master about governance, yet he gave them different responses. If so, is there a difference in what constitutes good governance?" Confucius said, "The land of Jing is vast but its capital is narrow, and the people have a tendency to be divided in their loyalties. Therefore, it was said that governance lies in uniting those nearby and attracting those from afar." Duke Ai had three ministers who, within the court, formed factions to confuse their ruler, and outside, obstructed envoys from other states and guests to cloud his judgment. Therefore, it was said governance lies in instructing one's ministers. Duke Jing of Qi was extravagant in building terraces and pavilions, indulged in pleasure gardens, and never ceased his enjoyment of the five kinds of music. In a single day he granted estates to three families with a hundred chariots each. Therefore, it was said, governance lies in frugality. These are the three aspects of governance. Is it not stated in the Book of Songs: "Chaos and dispersion bring suffering—where then shall they return?" This laments division leading to disorder; "Not by their loyalty do they serve, but rather they become a burden to the king," this laments corrupt ministers obscuring the ruler's judgment as causing disorder; "Confusion without resources, who will teach me in Lu?" this laments extravagance and lack of restraint as bringing about disorder. Considering these three desires, can governance be considered the same?
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公儀休相魯，魯君死，左右請閉門，公儀休曰：「止！池淵吾不稅，蒙山吾不賦，苛令吾不布，吾已閉心矣！何閉於門哉？」 |
| | Gongyi Xi served as prime minister of Lu. When the ruler of Lu died, his attendants requested that the gates be closed. Gongyi Xi said, "Stop!" I will not tax the ponds and depths, I will not levy taxes from Meng Mountain, I will not issue harsh decrees—I have already closed my heart to such matters! What need is there then to close the gates?"
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子產相鄭，簡公謂子產曰：「內政毋出，外政毋入。夫衣裘之不美，車馬之不飾，子女之不潔，寡人之醜也；國家之不治，封疆之不正，夫子之醜也。」子產相鄭，終簡公之身，內無國中之亂，外無諸侯之患也；子產之從政也，擇能而使之：馮簡子善斷事，子太叔善決而文，公孫揮知四國之為而辨於其大夫之族姓，變而立至，又善為辭令，裨諶善謀，於野則獲，於邑則否，有事乃載裨諶與之適野，使謀可否，而告馮簡子斷之，使公孫揮為之辭令，成乃受子太叔行之，以應對賓客，是以鮮有敗事也。 |
| | Zi Chan served as prime minister of Zheng. Duke Jian of Zheng said to Zi Chan, "Internal affairs must not be disclosed outwardly, and external matters must not enter inwardly." If the robes are not fine, if the carriages and horses are not adorned, or if my children and daughters are not well-maintained, this is my disgrace; If the state is not well governed and its borders are not properly defined, that is your disgrace." Zi Chan served as prime minister in Zheng. Throughout Duke Jian's reign, there was no internal disorder within the state and no external troubles from rival states; When Zi Chan governed, he selected capable individuals and entrusted them with responsibilities: Feng Jianzi was good at making decisions; Zitaishu was skilled in judgment and eloquence; Gongsun Hui understood the affairs of four states and could distinguish among the clans and surnames of their officials. He was quick to adapt and also adept at diplomatic expressions. Pi Chen was skillful in planning, succeeding when working in the countryside but failing within the capital. Whenever there were matters to be addressed, Zi Chan would take Pi Chen out into the countryside to deliberate on whether a plan should proceed or not. Then he would consult Feng Jianzi for a decision and have Gongsun Hui prepare the diplomatic language. Once finalized, Zitaishu would carry it out in handling official business and entertaining guests. Because of this methodical approach, there were rarely any failed affairs.
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董安于治晉陽，問政於蹇老，蹇老曰：「曰忠、曰信、曰敢。」董安于曰：「安忠乎？」曰：「忠於主。」曰：「安信乎？」曰：「信於令。」曰：「安敢乎？」曰：「敢於不善人。」董安于曰：「此三者足矣。」 |
| | Dong Anyu governed Jinyang and asked Jian Lao about governance. Jian Lao said, "Loyalty, trustworthiness, and courage—these are the essentials." Dong Anyu asked, "How can one be loyal?" He replied, "Be loyal to your ruler." He asked, "How can one be trustworthy?" He replied, "Be faithful to the decrees." He asked, "How can one be courageous?" He replied, "Be bold in confronting wicked people." Dong Anyu said, "These three principles are sufficient."
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魏文侯使西門豹往治於鄴，告之曰：「必全功成名布義。」豹曰：「敢問全功成名布義為之奈何？」文侯曰：「子往矣！是無邑不有賢豪辨博者也，無邑不有好揚人之惡，蔽人之善者也。往必問豪賢者，因而親之；其辨博者，因而師之；問其好揚人之惡，蔽人之善者，因而察之，不可以特聞從事。夫耳聞之不如目見之，目見之不如足踐之，足踐之不如手辨之；人始入官，如入晦室，久而愈明，明乃治，治乃行。」 |
| | Duke Wen of Wei sent Xi Men Bao to govern Ye and told him, "You must achieve complete success, establish a reputation for virtue, and spread righteousness." Xi Men Bao said, "I dare to ask—how can one achieve complete success, establish fame through virtue, and spread righteousness?" Duke Wen said, "Go ahead! Every town has its share of virtuous and capable individuals who are eloquent and knowledgeable, but also its share of those who delight in exposing others' faults while concealing their virtues. Go and inquire among the virtuous and capable people, and cultivate closeness with them; those who are eloquent and learned, take as your teachers; Inquire about those who enjoy exposing others' faults and concealing their virtues, and scrutinize them carefully—do not act solely based on what you hear. Hearing something with the ears is less reliable than seeing it with one's eyes; seeing it is less certain than experiencing it with one's feet; and experiencing it is still not as trustworthy as examining it with one's hands. When a person first assumes office, it is like entering a dimly lit room; the longer they stay, the clearer things become. Only when clarity is achieved can governance be effective, and only with effective governance can policies be properly carried out."
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宓子賤治單父，彈鳴琴，身不下堂而單父治。巫馬期亦治單父，以星出，以星入，日夜不出，以身親之，而單父亦治。巫馬期問其故於宓子賤，宓子賤曰：「我之謂任人，子之謂任力；任力者固勞，任人者固佚。」人曰宓子賤，則君子矣，佚四肢，全耳目，平心氣而百官治，任其數而已矣。巫馬期則不然，弊性事情，勞煩教詔，雖治猶未至也。 |
| | Mi Zi Jian governed Shanfu. He played the zither on his veranda, never descending from his hall, yet Shanfu was well governed. Wu Ma Qi also governed Shanfu; he went out before the stars appeared and returned only after they had set, never leaving day or night, personally attending to matters, and thus Shanfu was also well governed. Wu Ma Qi asked Mi Zi Jian why this was so, and Mi Zi Jian said, "What I call entrusting to others, you call relying on personal effort; Relying solely on one's own strength is naturally laborious, while trusting in the abilities of others brings ease and relaxation." People said of Mi Zi Jian, "He is indeed a gentleman. He rests his limbs, preserves the clarity of his ears and eyes, maintains a calm mind, and through this all government affairs are well managed—this is simply by entrusting matters to their proper order." Wu Ma Qi was not like this; he exhausted himself with personal involvement in affairs, toiled over instructions and orders. Even though the state was well governed, it had not yet reached its full potential.
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孔子謂宓子賤曰：「子治單父而眾說，語丘所以為之者。」曰：「不齊父其父，子其子，恤諸孤而哀喪紀。」孔子曰：「善小節也小民附矣，猶未足也。」曰：「不齊也，所父事者三人，所兄事者五人，所友者十一人，」孔子曰：「父事三人，可以教孝矣；兄事五人，可以教弟矣；友十一人，可以教學矣。中節也，中民附矣，猶未足也。」曰：「此地民有賢於不齊者五人，不齊事之，皆教不齊所以治之術。」孔子曰：「欲其大者，乃於此在矣。昔者堯、舜清微其身，以聽觀天下，務來賢人，夫舉賢者，百福之宗也，而神明之主也，不齊之所治者小也，不齊所治者大，其與堯、舜繼矣。」 |
| | Confucius said to Mi Zi Jian, "You have brought harmony and satisfaction to the people of Shanfu—tell me how you achieved this." He replied, "I treated others' fathers as my own father and their sons as my own son; I cared for orphans and showed compassion toward those mourning the dead." Confucius said, "Doing good in small matters brings the common people to attach themselves to you, but this is still insufficient." He said, "I have treated three men as my fathers, five as my elder brothers, and eleven as my friends." Confucius said, "To treat three men as one's father is sufficient to teach filial piety; to treat five men as one's elder brothers is enough to teach respect for younger siblings; having eleven friends is sufficient to foster learning. This shows proper conduct, and thus the common people will attach themselves to you—but this is still not enough." He said, "There are five people in this region who are more virtuous than I am. I serve them and they have taught me the methods by which to govern." Confucius said, "If one desires great achievements, it lies precisely in this. In the past, Yao and Shun purified themselves with humility, observing the world attentively, and made it their priority to attract virtuous people. To recommend worthy individuals is the source of all blessings and a mark of a sage ruler. Mi Zi Jian's governance may seem small in scale, but if he governs on this great principle, his achievements will follow in the footsteps of Yao and Shun."
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宓子賤為單父宰，辭於夫子，夫子曰：「毋迎而距也，毋望而許也；許之則失守，距之則閉塞。譬如高山深淵，仰之不可極，度之不可測也。」子賤曰：「善，敢不承命乎！」宓子賤為單父宰，過於陽晝曰：「子亦有以送僕乎？」陽晝曰：「吾少也賤，不知治民之術，有釣道二焉，請以送子。」子賤曰：「釣道奈何？」陽晝曰：「夫扱綸錯餌，迎而吸之者也，陽橋也，其為魚薄而不美；若存若亡，若食若不食者，魴也，其為魚也博而厚味。」宓子賤曰：「善。」於是未至單父，冠蓋迎之者交接於道，子賤曰：「車驅之，車驅之。」夫陽晝之所謂陽橋者至矣，於是至單父請其耆老尊賢者而與之共治單父。 |
| | Mi Zi Jian was about to serve as governor of Shanfu and took leave from the Master. The Master said, "Do not greet people with suspicion or reject them; do not make promises merely because they come to you with expectations; giving in too easily will lead to loss of control, while rejecting all requests will result in isolation and stagnation. It is like a high mountain or a deep abyss—its height cannot be fully appreciated from below, nor can its depth be measured." Mi Zi Jian said, "I understand. How dare I fail to follow your instruction!" Mi Zi Jian was serving as governor of Shanfu, and when he passed through Yangzhou, he said, "Do you have anything to give me as a farewell gift?" Yangzhou replied, "I was born into humble circumstances and do not know the methods of governing people. However, I have two principles of fishing; please allow me to present them to you as a parting gift." Mi Zi Jian said, "What are these principles of fishing?" Yangzhou replied, "When one casts the line and baits the hook, the fish that come rushing forward to bite are found near Yangqiao. However, these fish are plentiful but not flavorful; those that appear uncertainly, neither clearly present nor absent, neither feeding nor refraining from feeding, are fang fish. These fish are rare but rich in flavor and substantial in quality." Mi Zi Jian said, "Well said." Thus, before he even arrived at Shanfu, officials and dignitaries came out to greet him, meeting his procession along the road. Mi Zi Jian said, "Drive on quickly, drive on quickly." The kind of people Yangzhou referred to as those from Yangqiao had now arrived. Upon reaching Shanfu, Mi Zi Jian invited the region's elder statesmen and respected virtuous individuals to govern Shanfu together with him.
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孔子弟子有孔蔑者，與宓子賤皆仕，孔子往過孔蔑，問之曰：「自子之仕者，何得、何亡？」孔蔑曰：「自吾仕者未有所得，而有所亡者三，曰：王事若襲，學焉得習，以是學不得明也，所亡者一也。奉祿少鬻，鬻不足及親戚，親戚益疏矣，所亡者二也。公事多急，不得弔死視病，是以朋友益疏矣，所亡者三也。」孔子不說，而復往見子賤曰：「自子之仕，何得、何亡也？」子賤曰：「自吾之仕，未有所亡而所得者三：始誦之文，今履而行之，是學日益明也，所得者一也。奉祿雖少鬻，鬻得及親戚，是以親戚益親也，所得者二也。公事雖急，夜勤，弔死視病，是以朋友益親也，所得者三也。」孔子謂子賤曰：「君子哉若人！君子哉若人！魯無君子也，斯焉取斯？」 |
| | One of Confucius' disciples was Kong Mie, who served alongside Mi Zi Jian. When Confucius passed by and visited Kong Mie, he asked him, "Since you have taken office, what have you gained, and what have you lost?" Kong Mie said, "Since I have taken office, I have gained nothing but lost three things. First, official duties come suddenly and unexpectedly, leaving no time for study; thus, my learning has not advanced clearly. This is the first loss." The official salary is meager, and it is insufficient to support my relatives; as a result, my relations with them have grown more distant. This is the second loss." Official matters are often urgent, leaving no time to mourn the dead or visit the sick; thus, my friendships have become more distant. This is the third loss." Confucius was displeased and went again to visit Mi Zi Jian, asking him, "Since you have taken office, what did you gain, and what did you lose?" Mi Zi Jian said, "Since I have taken office, there is nothing that I have lost, but three things I have gained: what I once recited in books, I now put into practice; thus, my understanding of learning has become increasingly clear. This is the first gain." Although my official salary is small, it is sufficient to support my relatives; thus, our family bonds have grown closer. This is the second gain." Although official duties are urgent, I still find time at night to mourn for the deceased and visit the sick; thus, friendships have grown closer. This is my third gain." Confucius said to Mi Zi Jian, "What a gentleman this person is! What a true gentleman this person is! There are no gentlemen in Lu—if not for this one, where else could such virtue be found?"
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晏子治東阿三年，景公召而數之曰：「吾以子為可，而使子治東阿，今子治而亂，子退而自察也，寡人將加大誅於子。」晏子對曰：「臣請改道易行而治東阿，三年不治，臣請死之。」景公許之。於是明年上計，景公迎而賀之曰：「甚善矣！子之治東阿也。」晏子對曰：「前臣之治東阿也，屬託行，貨賂至，並會賦斂，倉庫少內，便事左右，陂池之魚，入於權家。當此之時，饑者過半矣，君乃反迎而賀臣，愚不能復治東阿，願乞骸骨，避賢者之路，再拜便辟。」景公乃下席而謝之曰：「子強復治東阿；東阿者，子之東阿也，寡人無復與焉。」 |
| | Yan Zi governed Donge for three years, when Duke Jing summoned him and rebuked him, saying, "I thought you were capable and appointed you to govern Donge. Now that you have brought disorder there, withdraw and examine yourself; I will impose severe punishment upon you." Yan Zi replied, "I beg leave to change my methods and govern Donge differently. If after three years the administration is still not improved, I shall accept death as punishment." Duke Jing agreed. The following year, when the annual report was submitted, Duke Jing welcomed him and congratulated him, saying, "Very well done! Your governance of Donge!" Yan Zi replied, "In my earlier governance of Donge, I accepted bribes and favors, collected heavy taxes and levies, contributed little to the granaries, favored those close to me, and allowed fish from public ponds to be taken by powerful families. At that time, more than half the people were starving. Now, instead of punishing me, you welcome and congratulate me. I am too foolish to govern Donge again; I humbly request permission to retire from office so as not to block the path for a wiser man." With these words, he bowed twice and stepped aside. Duke Jing rose from his seat and apologized, saying, "Please continue to govern Donge with renewed effort; Donge is your Donge now. I shall no longer interfere in its governance."
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子路治蒲，見於孔子曰：「由願受教。」孔子曰：「蒲多壯士，又難治也。然吾語汝，恭以敬，可以攝勇；寬以正，可以容眾；恭以潔，可以親上。」 |
| | Zilu, while governing Pu, met with Confucius and said, "Yong is eager to receive instruction." Confucius said, "Pu has many strong men, making it a difficult place to govern. Nevertheless, I will tell you this: with respect and reverence, one can restrain the bold; with leniency and uprightness, one can accommodate the people; with respect and integrity, one can earn the trust of superiors."
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子貢為信陽令，辭孔子而行，孔子曰：「力之順之，因子之時，無奪無伐，無暴無盜。」子貢曰：「賜少日事君子，君子固有盜者邪！」孔子曰：「夫以不肖伐賢，是謂奪也；以賢伐不肖，是謂伐也；緩其令，急其誅，是謂暴也；取人善以自為己，是謂盜也。君子之盜，豈必當財幣乎？吾聞之曰：知為吏者奉法利民，不知為吏者，枉法以侵民，此皆怨之所由生也。臨官莫如平，臨財莫如廉，廉平之守，不可攻也。匿人之善者，是謂蔽賢也；揚人之惡者，是謂小人也；不內相教而外相謗者，是謂不足親也。言人之善者，有所得而無所傷也；言人之惡者，無所得而有所傷也。故君子慎言語矣，毋先己而後人，擇言出之，令口如耳。」 |
| | Zigong was appointed as the magistrate of Xinyang and took leave from Confucius before departing. Confucius said to him, "Apply your strength in harmony with the people. Act according to the right timing; do not seize or destroy, and do not oppress or plunder." Zigong said, "For a long time I have served among the virtuous. Is it true that even gentlemen may become thieves?" Confucius said, "When an unworthy person attacks a worthy one, this is called 'seizing.' To attack an unworthy person with the power of virtue is called 'destroying.' If one issues commands carelessly but enforces punishment harshly, this is called "oppression." To take the virtues of others and claim them as one's own is called "theft." The theft by a gentleman need not necessarily involve wealth or currency—does it? I have heard it said: A wise official administers the law for the benefit of the people, whereas an unwise official perverts the law to exploit the people. These are precisely the causes from which resentment arises. When assuming office, nothing is more important than fairness; when dealing with wealth, nothing is more essential than integrity. To uphold justice and honesty is to establish an unassailable position. To conceal the virtues of others is called concealing talent; To spread the faults of others is to be a petty person; Those who do not teach and advise each other internally but slander one another externally are people unworthy of trust. Speaking of others' virtues brings benefit without causing harm; Speaking of others' faults brings no gain but causes injury. Therefore, a gentleman must be cautious in speech—never placing oneself before others, but choosing words carefully, ensuring that one's mouth speaks only what the ear hears as appropriate.
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楊朱見梁王，言治天下如運諸掌然，梁王曰：「先生有一妻一妾不能治，三畝之園不能芸，言治天下如運諸手掌何以？」楊朱曰：「臣有之，君不見夫羊乎，百羊而群，使五尺童子荷杖而隨之，欲東而東，欲西而西；君且使堯牽一羊，舜荷杖而隨之，則亂之始也。臣聞之，夫吞舟之魚不遊淵，鴻鵠高飛不就汙池，何則？其志極遠也。黃鐘大呂，不可從繁奏之舞，何則？其音疏也。將治大者不治小，成大功者不小苛，此之謂也。」 |
| | Yang Zhu met King Liang and said that governing the world was as easy as moving things in one's palm. King Liang replied, "Sir, you cannot even manage one wife and one concubine, nor tend a three-mu garden. How can you claim to govern the world as if it were turning objects in your hand?" Yang Zhu said, "I do have such ability. Have you not seen the sheep? A hundred sheep in a flock can be led by a child carrying a staff; if he wants to go east, they go east; if he wants to go west, they go west; If you were to have Yao lead a single sheep and Shun follow with the staff, it would be the beginning of chaos. I have heard that a great fish capable of swallowing a boat does not swim in shallow pools, and the swan or wild goose flies high without settling in muddy ponds. Why is this so? Because their aspirations reach far beyond such limitations. The Huangzhong and Dalv pitch pipes are not suited for the complex rhythms of a dance—why is this so? Because their tones are grand and sparse. One who governs great matters does not concern himself with trivialities, and one who accomplishes great achievements does not dwell on minor strictness—this is what it means.
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景差相鄭，鄭人有冬涉水者，出而脛寒，後景差過之，下陪乘而載之，覆以上衽，晉叔向聞之曰：「景子為人國相，豈不固哉！吾聞良吏居之三月而溝渠修，十月而津梁成，六畜且不濡足，而況人乎？」 |
| | Jing Cha served as prime minister of Zheng. A man from Zheng had crossed a river in winter and, upon emerging, found his legs chilled. Later, when Jing Cha passed by him, he dismounted from his chariot, personally helped the man into it, and covered him with an upper blanket. When Jin Shuxiang heard about this, he said, "Jing Zi, as minister of a state, is indeed steadfast in character! I have heard that an able official, within three months, will repair the ditches and canals, and within ten months, complete ferry crossings and bridges. Even livestock would not get their hooves wet, let alone people!"
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魏文侯問李克曰：「為國如何？」對曰：「臣聞為國之道，食有勞而祿有功，使有能而賞必行，罰必當。」文侯曰：「吾嘗罰皆當而民不與，何也？」對曰：「國其有淫民乎？臣聞之曰：奪淫民之祿以來四方之士；其父有功而祿，其子無功而食之，出則乘車馬衣美裘以為榮華，入則修竽琴、鍾石之聲而安其子女之樂，以亂鄉曲之教，如此者奪其祿以來四方之士，此之謂奪淫民也。」 |
| | Duke Wen of Wei asked Li Ke, "How should one govern a state?" Li Ke replied, "I have heard that the way to govern a country is this: provide food for those who labor and grant rank to those who achieve merit; appoint officials based on ability, ensure rewards are given as promised, and impose punishments that are always just." Duke Wen said, "I have often imposed punishments that were fair, yet the people do not agree. Why is this?" Li Ke replied, "Could it be that there are lawless and dissolute citizens in the state? I have heard it said: Deprive the corrupt of their rank to attract virtuous men from all directions; If a father earned merit and was granted rank, but his son, having no merit of his own, still enjoys the benefits—abroad he rides in carriages and wears fine furs as signs of honor; at home he plays flutes, zithers, and bells, indulging in music and the pleasures of his family. Such behavior disrupts the moral teachings of the local community. In such cases, one must deprive him of his rank to attract virtuous scholars from all directions—this is what is meant by 'depriving the corrupt.'
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齊桓公問管仲曰：「國何患？」管仲對曰：「患失社鼠。」桓公曰：「何謂也？」管仲對曰：「夫社束木而塗之，鼠因往託焉，燻之則恐燒其木，灌之則恐敗其塗，此鼠所以不可得殺者，以社故也。夫國亦有社鼠，人主左右是也；內則蔽善惡於君上，外則賣權重於百姓，不誅之則為亂，誅之則為人主所察，據腹而有之，此亦國之社鼠也。人有酤酒者，為器甚潔清，置表甚長而酒酸不售，問之里人其故，里人云：『公之狗猛，人挈器而入，且酤公酒，狗迎而噬之，此酒所以酸不售之故也。』夫國亦有猛狗，用事者也；有道術之士，欲明萬乘之主，而用事者迎而齕之，此亦國之猛狗也。左右為社鼠，用事者為猛狗，則道術之士不得用矣，此治國之所患也。」 |
| | Duke Huan of Qi asked Guan Zhong, "What should a state fear most?" Guan Zhong replied, "The greatest concern is losing the 'sheep rat.'" Duke Huan said, "What do you mean by that?" Guan Zhong replied, "The 'she rat' refers to a mouse that takes refuge in the sacred ancestral altar. The altar is made of bundled wood and coated with clay; if one tries to smoke out the rat, he fears burning the wood, and if he attempts to flood it, he fears damaging the coating. This is why such a rat cannot be killed—it is protected by its association with the altar. A state also has 'she rats,' and they are none other than those close to the ruler—his attendants and advisors; Inside, they conceal both good and evil from the ruler; outside, they abuse their authority for personal gain among the people. If one does not punish them, disorder will arise; yet if one does punish them, it becomes evident to the ruler that these individuals have long held power in secret. These are also the 'she rats' of a state." There was a man who brewed wine, and his vessels were very clean. He also set up long signs to advertise it, yet the wine turned sour and went unsold. He asked the people in his neighborhood why this happened. They replied, "Your dog is fierce; when people come with their own containers to buy your wine, the dog rushes out and bites them—this is why your wine turns sour and remains unsold." A state also has its "fierce dogs"—those who hold power; virtuous and capable scholars, wishing to advise the ruler of a great state, are met with hostility from those in power who attack and hinder them—these are also the "fierce dogs" of a nation. When those close to the ruler act as 'she rats' and those in power behave like 'fierce dogs,' virtuous scholars cannot be employed—this is precisely what a state should fear most."
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齊侯問於晏子曰：「為政何患？」對曰：「患善惡之不分。」公曰：「何以察之？」對曰：「審擇左右，左右善，則百僚各得其所宜而善惡分。」孔子聞之曰：「此言也信矣，善言進，則不善無由入矣；不進善言，則善無由入矣。」 |
| | Duke Qi asked Yan Zi, "In governing the state, what should one be most concerned about?" Yan Zi replied, "The greatest concern is failing to distinguish between good and evil." Duke Qi said, "How can one discern this?" Yan Zi replied, "Carefully select those close to you. If those around you are virtuous, then all officials will be placed in positions suited to their abilities and the distinction between good and evil will become clear." Confucius heard this and said, "These words are indeed true. When virtuous counsel is accepted, there will be no opportunity for evil to take root; If one does not seek virtuous advice, then goodness has no way of entering."
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復槁之君朝齊，桓公問治民焉，復槁之君不對，而循口操衿抑心，桓公曰：「與民共甘苦饑寒乎？」「夫以我為聖人也，故不用言而諭。」因禮之千金。晉文公時，翟人有封狐、文豹之皮者，文公喟然嘆曰：「封狐文豹何罪哉？以其皮為罪也。」大夫欒枝曰：「地廣而不平，財聚而不散，獨非狐豹之罪乎？」文公曰：「善哉！說之。」欒枝曰：「地廣而不平，人將平之；財聚而不散，人將爭之。」於是列地以分民，散財以賑貧。 |
| | The ruler of Fugao paid a morning visit to Duke Huan, who asked him about governing the people. The ruler of Fugao did not reply immediately but instead pressed his lips together, held his robe close, and suppressed his emotions. Duke Huan said, "Are you sharing in the hardships, hunger, and cold of your people?" "I assume that you consider me a sage, so I need not speak for my meaning to be understood." Duke Huan then presented him with a thousand gold pieces as a token of respect. During the reign of Duke Wen of Jin, there were people from Di who offered pelts of Fenghu and Wenbao. Duke Wen sighed and said, "What crime have the Fenghu and Wenbao committed? They are being punished for their beautiful fur." Duke Wen's minister, Luan Zhi, said, "Is it not also a fault of the fox and leopard that their fur is so valuable? But I ask you—when land is vast yet unevenly distributed, when wealth accumulates but is not shared, is this not also a kind of 'crime'?" Duke Wen said, "Well spoken!" He was pleased with the words. Luan Zhi said, "When land is extensive yet unevenly distributed, people will seek to make it equal; when wealth accumulates but is not dispersed, people will contend for it." Thus he divided the land among the people and distributed wealth to relieve poverty.
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晉文侯問政於舅犯，舅犯對曰：「分熟不如分腥，分腥不如分地；割以分民而益其爵祿，是以上得地而民知富，上失地而民知貧，古之所謂致師而戰者，其此之謂也。」 |
| | Duke Wen of Jin asked about governance from his maternal uncle, Guo Fan, who replied, "Dividing cooked food is not as good as dividing raw meat; dividing raw meat is not as good as dividing land; cutting and distributing land to the people while increasing their ranks and emoluments—this is why rulers gain territory and the people know wealth, but when rulers lose territory, the people know poverty. This is what the ancients meant by 'summoning troops for battle'—they are referring to this very principle."
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晉侯問於士文伯曰：「三月朔，日有蝕之，寡人學惛焉，詩所謂：『彼日而蝕，于何不臧』者，何也？」對曰：「不善政之謂也；國無政不用善，則自取謫於日月之災，故不可不慎也。政有三而已：一曰因民，二曰擇人，三曰從時。」 |
| | Duke of Jin asked Shi Wenbo, "On the first day of March, there was a solar eclipse. I have become confused in my learning. As the Shijing says: 'That sun is eclipsed—how can this be good?' What does this mean?" He replied, "This refers to poor governance; when a state lacks good governance and does not employ virtuous people, it invites punishment through calamities such as solar or lunar eclipses. Therefore, one cannot be too cautious." "There are only three aspects to governance: first, to follow the people's will; second, to select capable individuals; and third, to act in accordance with the times."
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延陵季子游於晉，入其境曰：「嘻，暴哉國乎！」入其都曰：「嘻，力屈哉，國乎！」立其朝曰：「嘻，亂哉國乎！」從者曰：「夫子之入境未久也，何其名之不疑也？」延陵季子曰：「然，吾入其境田畝荒穢而不休，雜增崇高，吾是以知其國之暴也。吾入其都，新室惡而故室美，新牆卑而故牆高，吾是以知其民力之屈也。吾立其朝，君能視而不下問，其臣善伐而不上諫，吾是以知其國之亂也。齊之所以不如魯者，太公之賢不如伯禽，伯禽與太公俱受封，而各之國三年，太公來朝，周公問曰：「何治之疾也？」對曰：「尊賢，先疏後親，先義後仁也。」此霸者之跡也。周公曰：「太公之澤及五世。」五年伯禽來朝，周公問曰：「何治之難？」對曰：「親親者，先內後外，先仁後義也。」此王者之跡也。周公曰：「魯之澤及十世。」故魯有王跡者，仁厚也；齊有霸跡者，武政也；齊之所以不如魯也，太公之賢不如伯禽也。 |
| | Yanling Jizi was traveling in Jin. Upon entering its borders, he said, "Ah! What a violent and oppressive state this is!" Upon arriving at its capital, he said, "Ah! How exhausted and drained the people of this country are!" Standing in its court, he said, "Ah! What a chaotic state this is!" His attendant asked, "Master, you have not been in the country long—why do your judgments seem so certain?" Yanling Jizi said, "Indeed. When I entered the country's borders, I saw that its fields were overgrown and neglected without rest, with uneven and haphazard cultivation rising in disorder. This is how I knew it was a violent state. When I entered its capital, the new houses were shabby while the old ones were well-maintained; the new walls were low while the old ones remained tall. This is how I came to know that the people's strength was being drained and exhausted. When I stood in its court, the ruler looked down but did not ask questions of his subjects, and his ministers were skilled at taking credit yet gave no advice upward. This is how I know that the state is in chaos." Why Qi was not as well governed as Lu is because Tai Gong was less virtuous than Bo Qin. Both Bo Qin and Tai Gong were enfeoffed at the same time, and each went to their respective states for three years. When Tai Gong returned to court, Zhou Gong asked him, "Why did you govern so quickly?" He replied, "I honored the virtuous—placing distant relatives before close ones, and righteousness before mere benevolence." This is the mark of a hegemon. Zhou Gong said, "The virtue of Tai Gong will extend to five generations." After five years, Bo Qin came to court. Zhou Gong asked him, "Why did you find governance so difficult?" He replied, "I favored close relatives—prioritizing the inner circle over outsiders, and benevolence before righteousness." This is the mark of a sage-king. Zhou Gong said, "The virtue of Lu will extend to ten generations." Therefore, the state of Lu bore the legacy of a sage-king because of its deep-rooted benevolence; Qi bore the mark of a hegemon due to its martial governance; This is why Qi was not as virtuous as Lu—because Tai Gong was less sage-like than Bo Qin.
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景公好婦人而丈夫飾者，國人盡服之，公使吏禁之曰：「女子而男子飾者，裂其衣，斷其帶。」裂衣斷帶相望而不止，晏子見，公曰：「寡人使吏禁女子而男子飾者，裂其衣，斷其帶，相望而不止者，何也？」對曰：「君使服之於內而禁之於外，猶懸牛首於門而求買馬肉也；公胡不使內勿服，則外莫敢為也。」公曰：「善！」使內勿服，不旋月而國莫之服也。 |
| | Duke Jing favored women who dressed in men's attire, and soon the people of the state all imitated this fashion. The duke ordered officials to ban it, saying, "Any woman found wearing men's clothing shall have her clothes torn and her sash cut." Torn clothes and cut sashes could be seen everywhere, yet the practice did not cease. Yanzi paid a visit, and Duke Jing said to him, "I have ordered officials to prohibit women from wearing men's attire—tore their clothes and cut their sashes—but still people continue this behavior. Why is that?" Yanzi replied, "Your Majesty encourages such attire within the palace but prohibits it outside—this is like hanging a cow's head at the gate while seeking to buy horse meat; why not prohibit this practice within your own court first? Then no one outside would dare to follow suit." The duke said, "Well spoken!" He ordered that such attire be forbidden within the palace. No sooner had a month passed than no one in the state was wearing men's clothing anymore.
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齊人甚好轂擊相犯以為樂，禁之不止，晏子患之，乃為新車良馬出與人相犯也，曰：「轂擊者不祥，臣其察祀不順，居處不敬乎？」下車棄而去之，然後國人乃不為。故曰：「禁之以制，而身不先行也，民不肯止，故化其心莫若教也。」 |
| | The people of Qi greatly enjoyed reckless carriage collisions, treating them as a form of entertainment. Despite prohibitions, the practice continued unabated. Yanzi was troubled by this and so he had a new carriage and fine horse prepared, then deliberately drove out to collide with others. He said, "Those who engage in reckless carriage crashes are ill-omened—perhaps I have failed in my duties as an official, neglected proper rites of worship, or been disrespectful in my conduct?" He then got out of the carriage, abandoned it, and left. After that, the people of the state no longer engaged in such reckless behavior. Therefore it is said: "If one prohibits by decree but does not lead by example, the people will not cease their actions. Thus, to transform the hearts of the people, nothing is better than education."
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魯國之法，魯人有贖臣妾於諸侯者，取金於府；子貢贖人於諸侯而還其金，孔子聞之曰：「賜失之矣，聖人之舉事也，可以移風易俗，而教導可施於百姓，非獨適其身之行也。今魯國富者寡而貧者眾，贖而受金則為不廉；不受則後莫復贖，自今以來，魯人不復贖矣。」孔子可謂通於化矣。故老子曰：「見小曰明。」 |
| | The laws of Lu stipulated that if a citizen redeemed slaves from other states, they would receive money from the state treasury; Zi Gong redeemed people from other states and returned the money to the treasury. Confucius, upon hearing of this, said: "Cai has made a mistake! When a sage undertakes an action, it should be able to transform customs and set an example for the people; such conduct is not merely about personal virtue alone. Now, in Lu there are few wealthy people and many poor ones. If one redeems slaves and accepts the money, it would be considered greedy; but if one refuses to accept the money, then in the future no one will dare to redeem slaves. From now on, the people of Lu will no longer redeem slaves." Confucius can truly be said to have understood the art of moral influence. Therefore, Laozi said: "He who sees what is small is called wise."
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孔子見季康子，康子未說，孔子又見之，宰予曰：「吾聞之夫子曰：『王公不聘不動。』今吾子之見司寇也少數矣。」孔子曰：「魯國以眾相陵，以兵相暴之日久矣，而有司不治，聘我者孰大乎？」於是魯人聞之曰：「聖人將治，何以不先自為刑罰乎？」自是之後，國無爭者。孔子謂弟子曰：「違山十里，蟪蛄之聲猶尚存耳，政事無如膺之矣。」古之魯俗，塗里之間，羅門之羅，收門之魚，獨得於禮，是以孔子善之夫塗里之間，富家為貧者出；羅門之羅，有親者取多，無親者取少；收門之漁，有親者取巨，無親者取小。 |
| | Confucius visited Ji Kangzi, but Kangzi did not show favor. Confucius then paid him a second visit. Zai Yu said, "I have heard the Master say: 'Unless a ruler invites me, I do not move.'" Now you have visited the Minister of Justice more times than is customary." Confucius said, "For a long time now, the state of Lu has suffered from the strong preying upon the weak and violence through arms. Yet the officials have failed to govern properly. Who could be greater in inviting me than this?" The people of Lu, upon hearing this, said: "A sage is about to govern—why does he not first impose punishments himself?" From then on, there were no more disputes in the state. Confucius said to his disciples: "Even ten li away from the mountain, one can still hear the chirping of the cicadas. In governance, nothing is more important than taking it seriously and fulfilling one's duties." In ancient Lu, among the common people on the roads and in the lanes, the nets of Luo Men's family for catching birds and the fishing nets of Shou Men's family were used only in accordance with ritual propriety—this is why Confucius praised them. Among these common folk between the lanes, wealthy families would provide assistance to the poor; the nets of Luo Men's family—those with close relatives took more, while those without took less; the fishing nets of Shou Men's family—those with relatives caught large fish, while those without caught small ones.
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春秋曰：四民均則王道興而百姓寧；所謂四民者，士、農、工、商也。婚姻之道廢，則男女之道悖，而淫泆之路興矣。 |
| | The Chunqiu says: "When the four classes of people are treated equally, the way of kingship flourishes and the common people find peace; The so-called 'four classes' refer to scholars, farmers, artisans, and merchants." When the principles of marriage are neglected, the proper conduct between men and women becomes inverted, and thus paths to licentiousness and immorality arise.
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