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楚庄王听朝，罢晏。樊姬下堂而迎之曰：何罢之晏乎。庄王曰：今者听忠贤之言，不知饥倦也。姬曰：王之所谓忠贤者，诸侯之客与，中国之士与。庄王曰：则沈令尹也。樊姬掩口而笑。王曰：姬之所笑者何等也。姬曰：妾得侍于王，十有一年矣。然妾未尝不遣人求美人而进于王也。与妾同列者十人，贤于妾者二人，妾岂不欲擅王之爱，专王之宠哉。不敢以私愿蔽衆美也。今沈令尹相楚数年矣。未尝见进贤而退不肖也。又焉得为忠贤乎。庄王以樊姬之言告沈令尹，令尹进孙叔敖，叔敖治楚三年而楚国霸，樊姬之力也。 |
| | Chu Zhuangwang listened to court matters and dismissed officials late at night. Fan Ji went down from the hall to meet him and said, "Why did you dismiss officials so late?" Zhuangwang said, "Today I listened to words of loyalty and virtue; I was unaware of hunger or fatigue." Ji said, "What Your Majesty calls loyal and virtuous—do they refer to guests from the feudal lords or scholars from within the Central States?" Zhuangwang said, "Then it is Shen Lingyan." Fan Ji covered her mouth and laughed. The king said, "What is it that Ji finds amusing?" Ji said, "I have had the honor of serving Your Majesty for eleven years." "Yet I have never failed to send people to seek out beautiful women and present them to Your Majesty." Among those who serve alongside me, there are ten women; two of them are more virtuous than I. How could I not desire to monopolize Your Majesty's affection and enjoy exclusive favor?" "But I dare not let my selfish wishes obscure the beauty of others." "Now, Shen Lingyan has served as prime minister of Chu for several years." "I have never seen him recommend virtuous people or remove the unworthy." "How then can he be considered loyal and virtuous?" Zhuangwang conveyed Fan Ji's words to Shen Lingyan, and Lingyan recommended Sun Shuao. After three years of governance by Shuao, the state of Chu became dominant; this was due to Fan Ji's influence.
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高墙丰上激下，未必崩也。降雨兴，流潦至，则崩必先矣。草木根荄浅，未必橛也。飘风兴，暴雨坠，则橛必先矣。君子居是国也。不崇仁义，尊其贤臣，以理万物，未必亡也。一旦有非常之变，诸侯交争，人趋车驰，汨然祸至，乃始愁忧，乾喉焦唇，仰天而叹，庶几乎望天之救也。不亦晚乎。 |
| | A high wall with a thick upper part and a narrow lower base may not necessarily collapse. When rain falls heavily, causing water to flow in torrents, the wall will certainly collapse first. Grasses and trees with shallow roots may not necessarily be uprooted easily. When strong winds arise and heavy rain falls, they will certainly be uprooted first. A junzi resides in this state. If he does not promote benevolence and righteousness, honor his virtuous ministers, and manage all affairs properly, the state may not necessarily perish. But once an extraordinary upheaval occurs, when feudal lords vie with each other and people rush about in their carriages, misfortune suddenly arrives. Only then does one begin to worry and lament, his throat dry and lips parched, gazing up at the sky and sighing, hoping perhaps for salvation from heaven itself. Is this not too late?
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| | 韩诗外传: |
田饶事鲁哀公而不见察。谓哀公曰：臣将去君，黄鹄举矣。哀公曰：何谓也。田饶曰：君独不见夫鷄乎。头戴冠者，文也。足傅距者，武也。敌在前敢鬬者，勇也。见食相告者，仁也。守夜不失时者，信也。鷄虽有此五德，君犹烹而食之者，何也。则以其从来者近也。夫黄鹄一举千里，止君园池，食君鱼鳖，啄君黍粱，无此五者，君犹贵之者，何也。以其所从来者远也。臣将去君，黄鹄举矣。哀公曰：止，吾书子之言也。田饶曰：臣闻食其食者，不毁其器，荫其树者，不折其枝，有臣不用，何书其言为，遂去之燕，燕以为相，三年，燕政大平，哀公喟然大息，为之避寝三月。曰：不慎其前，而悔其后，何可复得。 |
| | Tian Rao served Duke Ai of Lu but was not recognized. lington Rao said to Duke Ai, "I will leave Your Lordship; the yellow crane has already taken flight." Duke Ai asked, "What do you mean?" Tian Rao said, "Does Your Lordship not see the chicken?" "The head adorned with a crown is a symbol of decorum." "The feet equipped with spurs are a sign of martial prowess." "One who dares to fight when an enemy is before him demonstrates bravery." "One who informs others of food to be found shows benevolence." "One who keeps the night watch without failing his duty demonstrates integrity." "Although chickens possess these five virtues, why does Your Lordship still cook and eat them?" "It is because they are easily accessible." "The yellow crane soars a thousand li in one flight, yet it stops at Your Lordship's garden and pond to eat your fish and turtles, pecking at your millet and grain. It possesses none of these five virtues, yet you still value it—why is that?" "It is because its origin is distant." "I will leave Your Lordship, for the yellow crane has taken flight." Duke Ai said, "Wait. I shall record your words." Tian Rao said, "I have heard that one who eats from a vessel does not destroy it; one who takes shelter under a tree does not break its branches. If you do not employ your ministers, for what purpose should I record my words?" Thus, he left and went to Yan, where they appointed him as prime minister. After three years, the administration of Yan became greatly peaceful. Duke Ai sighed deeply in regret and vacated his sleeping quarters for three months out of remorse. He said, "To be careless at the beginning and then regret it later—how can such a loss ever be recovered?"
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孔子曰：士有五，有埶尊贵者，有家富厚者，有资勇悍者，有心智慧者，有貌美好者，埶尊贵，不以爱民行义理，而反以暴傲，家富厚，不以振穷救不足，而反以侈靡无度，资勇悍，不以衞上攻战，而反以侵淩私鬬，心智慧，不以端计数，而反以事奸饰诈，貌美好，不以统朝莅民，而反以蛊女从欲，此五者，所谓士失其美质也。 |
| | Confucius said, "There are five types of scholars: those who hold power and rank, those from wealthy families, those endowed with physical strength and bravery, those possessing wisdom and intelligence, and those with handsome appearances. Those in positions of power and rank who do not use their status to love the people or act according to righteousness, but instead become violent and arrogant; those from rich families who do not use their wealth to relieve poverty and help those in need, but instead indulge in extravagance without restraint; those strong and brave by nature who do not defend their superiors or fight for the state, but instead engage in private brawls and aggression; those wise and intelligent who do not apply their talents to upright planning and calculation, but instead use them for deceitful schemes and false pretenses; and those with beautiful appearances who do not govern court affairs or lead the people properly, but instead seduce women and follow base desires—these five categories represent scholars who have lost their noble qualities."
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| | 韩诗外传: |
原天命，治心术，理好恶，适情性，而治道毕矣。原天命，则不惑祸福，不惑祸福，则动静修理矣。治心术，则不妄喜怒，不妄喜怒，则赏罚不阿矣。理好恶，则不贪无用，不贪无用，则不以物害性矣。适情性，则欲不过节，欲不过节，则养性知足矣。四者不求于外，不假于人，反诸己而已。 |
| | Understand the Mandate of Heaven, cultivate one's mind and methods, regulate likes and dislikes, harmonize emotions and nature, and thus the way to good governance is complete. To understand the Mandate of Heaven means not being confused by misfortune or fortune; if one is not confused by misfortune or fortune, then all actions and rest will be properly regulated. To cultivate the mind and its methods means not to indulge in arbitrary joy or anger; if one does not indulge in arbitrary joy or anger, then rewards and punishments will be impartial. To regulate likes and dislikes means not to crave useless things; if one does not crave useless things, then material possessions will not harm one's nature. To harmonize emotions and nature means that desires do not exceed moderation; if desires do not exceed moderation, then one nurtures one's nature and knows contentment. These four principles require no seeking from the outside or relying on others; they merely demand turning inward to oneself.
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天设其高而日月成明，地设其厚而山陵成居，上设其道而百，事得序。 |
| | Heaven established its height, and thus the sun and moon shine brightly; Earth established its thickness, and thus mountains and hills provide habitation. The sovereign established his way, and thus a hundred affairs proceed in order.
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人有六情，失之则乱，从之则睦，故圣王之教其民也。必因其情而节之以礼，必从其欲而制之以义，义简而备，礼易而法，去情不远，故民之从命也速。 |
| | Human beings have six emotions; if they are lost to them, disorder results; but if properly followed, harmony is achieved. Therefore, the teachings of a sage ruler toward his people... must necessarily follow their emotions and regulate them with propriety, must necessarily heed their desires and restrain them through righteousness. Righteousness is simple yet comprehensive; propriety is easy to understand yet follows established norms. Since these teachings are not far removed from human feelings, the people quickly obey commands.
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智如原泉，行可以为表仪者，人师也。智可以砥砺，行可以为辅檠者，人友也。据法守职而不敢为非者，人吏也。当前快意，一呼再诺者，人隶也。故上主以师为佐，中主以友为佐，下主以吏为佐，危亡之主以隶为佐，欲观其亡，必由其下，故同明者相见，同听者相闻，同志者相从，非贤者莫能用贤，故辅佐左右所任使，有存亡之机，得失之要也。可无慎乎。 |
| | Those whose wisdom flows like a spring and whose conduct can serve as an example to others are teachers of humanity. Those whose intelligence may be sharpened, and whose behavior can assist or correct others, are human friends. Those who abide by the law, uphold their duties, and dare not act improperly are officials of the people. Those who seek immediate gratification and receive two affirmations for every command are subordinates of the people. Therefore, a superior ruler appoints teachers as assistants; an average ruler appoints friends as assistants; an inferior ruler appoints officials as assistants; and a ruler on the brink of peril or destruction appoints subordinates as assistants. To foresee one's downfall, one must look to those beneath him. Thus, those with similar vision see each other; those with similar hearing understand each other; and those sharing the same aspirations follow each other. Unless one is virtuous, he cannot employ the virtuous. Therefore, those entrusted with roles as advisors or attendants hold the keys to survival or destruction, success or failure. How can this not be approached with caution?
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昔者不出户而知天下，不窥牖而知天道者，非目能见乎千里之前，非耳能闻乎万里之外，以己之度度之也。以己之情量之也。己欲衣食焉。亦知天下之欲衣食也。己欲安逸焉。亦知天下之欲安逸也。己有好恶焉。亦知天下之有好恶也。此三者，圣王之所以不降席而匡天下者也。故君子之道，忠恕而已矣。夫饥渴苦血气，寒暑动肌肤，此四者，民之大害也。大害不除，未可敢御也。四体不掩，则鲜仁人，五藏空虚，则无立士，百姓内不乏食，外不患寒，乃可御以礼矣。 |
| | In the past, there were those who could understand the world without leaving their homes and comprehend the principles of heaven without peering through a window. This was not because their eyes could see thousands of li ahead or their ears hear ten thousand li away, but rather because they measured things by applying their own understanding to them. They did so by measuring with the standard of their own nature and feelings. One desires clothing and food. Therefore, one also knows that the people of the world desire clothing and food as well. One desires comfort and ease. Therefore, one also knows that all under heaven desire comfort and ease as well. One has likes and dislikes. Therefore, one also knows that people throughout the world have their own likes and dislikes as well. These three principles are why sage rulers could rectify the affairs of all under heaven without leaving their seats. Therefore, the way of a junzi is nothing more than loyalty and tolerance. Hunger and thirst exhaust one's vital energy; cold and heat affect the skin and flesh. These four factors are great harms to the people. Until these great harms are removed, it is not yet possible to govern properly. If the four limbs are not nourished, there will be few benevolent people; if the five internal organs are empty and weak, no virtuous individuals can stand firm. Only when the common people have sufficient food within and are free from cold without can they then be governed through propriety.
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蓝有青而丝假之，青于蓝，地有黄而丝假之，黄于地，蓝青地黄，犹可假也。仁义之士，可不假乎哉。东海之鱼名曰鲽，比目而行，北方有兽名曰娄，更食更候，南方有鸟名曰鹣，比翼而飞，夫鸟兽鱼犹知假，而况万乘之主乎。而独不知比假天下之英雄俊士与之为伍，则岂不痛哉。故曰以明扶明，则升于天，以明扶暗，则归其人，两瞽相扶，不触墙木，不陷井阱，则其幸也。 |
| | Indigo is derived from woad, yet the silk thread takes on a deeper blue than the plant itself. The earth has yellow, and by borrowing its color, the silk becomes as yellow as the soil. Woad produces indigo, and the earth yields yellow—yet even these can be borrowed for transformation. How then could virtuous men of benevolence and righteousness not borrow from such principles? In the East Sea, there is a fish called Bei that swims with two eyes on one side. In the north, there is an animal named Lou that takes turns eating and keeping watch. In the south, there is a bird called Jin that flies with its wings joined to another's. Even these birds, beasts, and fish understand the value of mutual reliance—how much more so should sovereigns who rule over ten thousand chariots? And yet, they alone do not know to associate with the heroes and outstanding men of all under heaven and march forward together—how regrettable is that! Therefore, it is said: When a wise person supports another wise person, they ascend to the heavens; when a wise person supports an ignorant one, they return with their people. Two blind men supporting each other—who would not consider it fortunate if they do not bump into walls or trees, or fall into wells and pits?
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福生于无为，而患生于多欲，故知足然后富从之，德宜君人，然后贵从之，故贵爵而贱德者，虽为天子，不贵矣。贪物而不知止者，虽有天下，不富矣。夫土地之生物不益，山泽之出财有尽，怀不富之心，而求不益之物，挟百倍之欲，而求有尽之财，是桀纣之所以失其位也。 |
| | Blessings arise from non-action, while troubles stem from excessive desires. Therefore, only when one knows contentment does wealth follow; and only when virtue is suitable for ruling people does honor follow. Thus, those who value rank more than virtue—though they may be emperors—are no longer truly noble. Those who crave material things and do not know when to stop—though they may possess the whole world—are still not rich. The land's ability to produce life does not increase, and the wealth from mountains and lakes has its limits. To harbor a mind that is never content, yet seek things that do not grow more; to carry desires a hundredfold greater than what one needs, yet pursue limited resources—this was precisely why Jie and Zhou lost their thrones.
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古者必有命民，民有能敬长怜孤，取舍好让，居事力者，命于其君，命，然后得乘餝车并马，未得命者不得乘，乘皆有罚，故其民虽有馀财侈物，而无礼义功德，即无所用其馀财物，故其民皆兴仁义而贱财利，贱财利即不争，不争即强不淩弱，衆不暴寡，是唐虞之所以象典刑而民莫犯法，民莫犯法而乱斯止矣。 |
| | In ancient times, there were certainly subjects who received official appointments. Among the people, those who showed respect to elders and compassion for orphans, who acted with restraint and humility in taking and giving, and who worked diligently at their duties—these individuals would be appointed by their ruler. Only after receiving such an appointment could they ride in decorated carriages drawn by matched horses; those without appointments were forbidden from doing so, and violations carried penalties. Therefore, the people, though possessing surplus wealth and luxurious goods, found no use for them if lacking propriety, virtue, or meritorious deeds. Thus, the people all promoted benevolence and righteousness while regarding material gain as of little value. When they valued wealth and profit less, there was no contention; without contention, the strong did not oppress the weak, nor did the many harm the few. This is why in the time of Tang and Yu, exemplary punishments were established yet people dared not break laws. With no lawbreakers, disorder naturally ceased.
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赵王使人于楚，鼓瑟而遣之。曰：必如吾言，慎无失吾言，使者受命，伏而不起。曰：大王鼓瑟，未尝若今日之悲也。王曰：然，瑟固方调。使者曰：调则可记其柱。王曰：不可，天有燥湿，弦有缓急，柱有推移，不可记也。使者曰：臣请借此以喻，楚之去赵也千有馀里，且有凶则吊之，吉则贺之，犹柱之有推移，不可记也。故明王之使人也。必慎其所使，既使之，任之以心，不任以辞也。 |
| | The King of Zhao sent an envoy to Chu, who played the se and then departed. He said, "You must follow my words exactly; be careful not to deviate from them." The envoy received the order and knelt prostrate without rising. He said, "Your Majesty has played the se before, but never with such sorrow as today." The king replied, "Indeed, the se was just being tuned." The envoy said, "If it is properly tuned, its tuning pegs can be recorded." The king replied, "No, the weather has dry and damp conditions; strings have varying degrees of tension; tuning pegs shift slightly. It cannot be recorded." The envoy said, "I beg to use this as an analogy. The distance between Chu and Zhao is over a thousand li; when there are calamities we console each other, and in times of good fortune we offer congratulations—just like the shifting tuning pegs, which cannot be recorded." Therefore, a wise ruler sends envoys. He must be careful in choosing those he sends; once sent, he entrusts them with sincerity rather than mere words.
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赵简子有臣曰周舍，立于门下三日三夜，简子使问之。曰：子欲见寡人何事。周舍对曰：愿为愕愕之臣，墨笔操牍，从君之过，而日有记也。月有成也。岁有效也。简子居则与之居，出则与之出，居无几何而周舍死，简子后与诸大夫饮于洪波之台，酒酣，简子涕泣，诸大夫皆出走。曰：臣有罪而不自知也。简子曰：大夫无罪，昔者。吾友周舍有言曰：千羊之皮，不若一狐之掖，衆人之唯唯，不若直士之愕愕，昔者纣默默而亡，武王愕愕而昌，今自周舍之死，吾未尝闻吾过也。吾亡无日矣。是以寡人泣也。 |
| | Zhao Jianzi had a minister named Zhou She, who stood at the gate for three days and nights. Jianzi sent someone to inquire about him. He asked, "What is it you wish to see me about?" Zhou She replied, "I wish to serve as a blunt and straightforward minister. With ink brush in hand and tablet at the ready, I will record Your Lordship's mistakes day by day." There would be results each month. And clear achievements every year. Jianzi lived with him when at home and traveled with him when away. Not long after, Zhou She died. Later, Jianzi dined with his ministers on Hongbo Terrace. When the wine was flowing freely, Jianzi wept; all the ministers hurriedly left the hall. He said, "We have committed crimes without realizing them." Jianzi said, "Ministers, you are not guilty. In the past..." "My friend Zhou She once said, 'A thousand sheep's hides are not as valuable as the fur of a single fox; the agreement of many is no match for the blunt words of an upright man.' In ancient times, King Zhou fell into silence and perished, while King Wu spoke boldly and flourished. Since Zhou She's death, I have heard no mention of my faults." "Therefore, my downfall is not far off." "This is why I weep."
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晋平公游于河而乐。曰：安得贤士与之乐此也。船人盖胥跪而对曰：主君亦不好士耳，夫珠出于江海，玉出于昆山，无足而至者，犹主之好之也。士有足而不至者，盖主君无好士之意耳，何患于无士乎。平公曰：吾食客门左千人，门右千人，朝食不足，夕收市赋，暮食不足，朝收市赋，吾可谓不好士乎。盖胥对曰：夫鸿鹄一举千里，所恃者六翮耳，背上之毛，腹下之毳，益一把，飞不为加高，损一把，不为加下，今君之食客，将皆背上之毛，腹下之毳耳。诗曰：谋夫孔多，是用不就，此之谓也。 |
| | Duke Ping of Jin was touring by the Yellow River and felt joy. He said, "How can I find a virtuous man with whom to share this joy?" Gai Xu, the boatman, knelt and replied, "Your Majesty simply does not value virtuous men. Pearls come from rivers and seas, jade comes from Kunshan Mountain; they arrive without legs because you desire them." "Men of virtue have feet but do not come, for it is clear that Your Majesty does not truly value virtuous men. Why should you worry about lacking such men?" Duke Ping said, "I have a thousand guests on the left side of my gate and another thousand on the right. Morning meals are insufficient, so I collect market taxes in the evening; evening meals are still insufficient, so I again collect market taxes at dawn. Can this be called not valuing virtuous men?" Gai Xu replied, "The wild goose can fly a thousand li in one leap; what it relies on are its six wings. The feathers on its back and the down beneath its belly—if you add a handful or remove a handful, they do not make it fly higher or lower. Now, Your Majesty's guests are all like those feathers on the back and down beneath the belly." The Book of Songs says: "Too many advisors lead to no decision; this is what it means."
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宋燕相齐见逐，罢归之舍。召门尉陈饶等二十六人曰：诸大夫有能与我赴诸侯者乎。陈饶等皆伏而不对。燕曰：悲乎哉。何士大夫易得而难用也。陈饶对曰：非士大夫易得而难用，君弗能用也。君不能用，则有不平之心，是失之己而责诸人也。燕曰：其说云何。对曰：三升，之稷，不足于士，而君雁鹜有馀粟，是君之一过也。果园梨栗，后宫妇女以相提挃，而士曾不得一尝，是君之二过也。绫纨绮縠，靡丽于堂，从风而弊，士曾不得以为缘，是君之三过也。且夫财者，君之所轻也。死者，士之所重也。君不能行君之所轻，而欲使士致其所重，譬犹铅刀畜之，干将用之，不亦难乎。宋燕曰：是燕之过也。 |
| | Song Yan, the prime minister of Qi, was dismissed and returned home. He summoned Menwei Chen Rao and twenty-five others and said, "Are there among the ministers any who would be willing to go with me to visit the feudal lords?" Chen Rao and the rest all knelt in silence without responding. Yan said, "How sad it is." "How easily virtuous men are obtained yet how difficult it is to employ them!" Chen Rao replied, "It is not that virtuous men are easily obtained and hard to use; it is simply that the ruler cannot employ them." "If a ruler cannot employ such people, then they will harbor feelings of resentment. This is to make mistakes oneself and yet blame others." Yan asked, "What do you mean by that?" Chen Rao replied, "Three sheng of millet is insufficient for a man of virtue, yet Your Majesty has more than enough grain for geese and ducks. This is one of your faults." "The pears and chestnuts in the orchard are passed among the women of the inner palace, yet a man of virtue has never even tasted one. This is your second fault." "The fine silk and brocade hang in the hall, fluttering with the wind as they decay; yet a man of virtue cannot even use them for a lining. This is your third fault." "Moreover, wealth is something you regard lightly." "To die is what a man of virtue values most highly." "You cannot practice the things you yourself regard lightly, yet wish to make men of virtue offer up what they value most. This is like storing a lead knife and expecting it to be used as a Ganjiang sword—would this not be difficult?" Song Yan said, "This is my fault."
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| | 韩诗外传: |
魏文侯问狐卷子曰：父贤足恃乎。对曰：不足，子贤足恃乎。对曰：不足，兄贤足恃乎。对曰：不足，弟贤足恃乎。对曰：不足，臣贤足恃乎。对曰：不足。文侯勃然作色而怒曰：何也。对曰：父贤不过尧，而丹朱放，子贤不过舜，而瞽叟顽，兄贤不过舜，而象敖，弟贤不过周公，而管叔诛，臣贤不过汤武，而桀纣伐，望人者不至，恃人者不久，君欲治亦从身始，人何可恃乎。诗云，自求伊佑，此之谓也。 |
| | Duke Wen of Wei asked Hujuanzi, "Is it enough to rely on a virtuous father?" He replied, "No. Is it sufficient to rely on a virtuous son?" He replied again, "No. Is it enough to rely on an upright elder brother?" He replied once more, "No. Is it sufficient to depend on a virtuous younger brother?" He replied again, "No. Is it enough to trust in the virtue of one's ministers?" He replied once more, "No." Duke Wen's face darkened with anger as he asked, "Then what is sufficient?" He replied, "Even a father as virtuous as Yao could not prevent Danzhu from being exiled. Even a son as virtuous as Shun could not stop his blind and stubborn father Guxiu. An elder brother as upright as Shun still had to deal with the arrogant Xiang. A younger brother as virtuous as the Duke of Zhou was still punished for Guan Shu's rebellion. Ministers as virtuous as Tang and Wu were still attacked by Jie and Zhou. To hope in others will not bring results; to rely on others is not lasting. If you, Your Majesty, wish to govern well, it must begin with yourself. On whom can one possibly depend?" The Book of Songs says: "Seek help from within," this is what that means.
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| | 韩诗外传: |
昔者，田子方出，见老马于道，喟然有志焉。以问于御曰：此何马。御曰：故公家畜也。疲而不为用，故出放之。田子方曰：少尽其力，而老弃其身，仁者不为也。束帛而赎之，穷士闻之，知所归心矣。 |
| | In the past, Tian Zifang went out and saw an old horse on the road; he sighed deeply with emotion. He asked his charioteer, "What kind of horse is this?" The charioteer replied, "It was once a horse from the public stables." "It is worn out and no longer useful, so it has been released to roam freely." Tian Zifang said, "To exhaust its strength in youth and then abandon it in old age—this is not the act of a benevolent person." He bought the horse with silk, saying, "When poor scholars hear this, they will know where to place their loyalty."
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| | 韩诗外传: |
魏文侯问李克曰：人有恶乎。对曰：有，夫贵者则贱者恶之，富者则贫者恶之，智者则愚者恶之。文侯曰：行此三者，使人勿恶，可乎。对曰：可，臣闻贵而下贱，则衆弗恶也。富能分贫，则穷乏士弗恶也。智而教愚，则童蒙者不恶也。文侯曰：善。 |
| | Duke Wen of Wei asked Li Ke, "What are the things people hate?" Li Ke replied, "Yes. Those who are noble are hated by the lowly; those who are rich are hated by the poor; and those who are wise are hated by the foolish." Duke Wen asked, "If one possesses these three qualities, is it possible to avoid being hated?" Li Ke replied, "Yes. I have heard that when a noble person treats the lowly with humility, people will not hate him." "If one is rich and shares wealth with the poor, then those in poverty will not hate him." "And if a wise person teaches the foolish, then the ignorant will not hate him." Duke Wen said, "Well spoken."
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| | 韩诗外传: |
人主之疾十有二发，非有贤医，莫能治也。何谓十二发。曰：痿，蹷，逆，胀，满，支，膈，盲，烦，喘，痹，风，此之谓也。贤医治之若何。曰：省事轻刑则痿不作，无使小民饥寒则蹷不作，无令财货上流则逆不作，无使仓廪积腐则胀不作，无使府库充实则满不作，无使羣臣纵恣则支不作，无使下情不上通则膈不作，上振恤下则盲不作，法令奉用则烦不作，无使下怨则喘不作，无使贤人伏匿则痹不作，无使百姓歌吟诽谤则风不作，夫重臣羣下者，人主之心腹支体也。心腹支体无害，则人主无疾矣。故非有贤医，莫能治也。人主皆有此十二疾，而不用贤医，则国非其国也。 |
| | A ruler has twelve kinds of ailments; without a virtuous physician, none can be cured. "What are these twelve ailments?" They replied, "Flaccidity, convulsion, counterflow, distension, fullness, limb dysfunction, obstruction, blindness, irritability, panting, numbness, and wind—these are what they mean." "How does a virtuous physician treat them?" They replied, "If a ruler reduces burdens and lessens punishments, flaccidity will not arise. If he ensures the common people are free from hunger and cold, convulsions will not occur. If wealth does not flow upward, counterflow will not happen. If granaries do not accumulate rotting grain, distension will not appear. If treasuries remain 充实 (full), fullness will not develop. If officials are not allowed to act recklessly, limb dysfunction will not arise. If the concerns of the people can reach up, obstruction will not occur. If a ruler shows compassion and care for his subjects, blindness will not happen. When laws and decrees are properly enforced, irritability will not emerge. If there is no resentment among the people, panting will not appear. If virtuous men do not hide in obscurity, numbness will not arise. And if the common people do not sing or slander, wind will not occur. The high ministers and officials are like the ruler's heart, abdomen, limbs, and body." "If the heart, abdomen, and limbs suffer no harm, then the ruler will have no illness." "Therefore, without a virtuous physician, no one can cure these ailments." "All rulers have these twelve illnesses. If they do not employ a virtuous physician, then the state is no longer theirs to rule."
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| | 韩诗外传: |
齐景公使使于楚，楚王与之上九重之台。顾使者曰：齐亦有台若此者乎。使者曰：吾君有治位之堂，土阶三尺，茅茨不翦，采桷不斫，犹以为为之者劳，居之者泰，吾君恶有若此者乎。于是楚王怉，如也。 |
| | Duke Jing of Qi sent an envoy to Chu. King of Chu brought him up to a nine-tiered terrace. Looking at the envoy, he asked, "Does Qi also have terraces like this?" The envoy replied, "Our ruler has a hall for governance. The earthen steps are only three chi high; the thatched roof is not trimmed, and the wooden beams remain uncarved. He still considers it burdensome to build such a place and feels at ease in occupying it. How could our ruler have something like this?" At this, King of Chu was ashamed and looked away.
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