| | 大道: |
古人以度审长短，以量受少多，以衡平轻重，以律均清浊，以名稽虚实，以法定治乱，以简制烦惑，以易御险难，万事皆归于一，百度皆准于法，归一者简之至，准法者易之极，如此，则顽嚚聋瞽可与察惠聪明同治矣。天下万事不可备能，责其备能于一人，则贤圣其犹病诸，设一人能备天下之事，则左右前后之宜，远近迟疾之间，必有不兼者焉。苟有不兼，于治阙矣。全治而无阙者，大小多少，各当其分，农商工仕，不易其业，则处上有何事哉。 |
| | The ancients used the measure of du to determine length and shortness, used liang to receive quantities in small or large amounts, used heng to balance lightness and heaviness, used lü to regulate clarity and turbidity, used ming to examine truth and falsehood, used fa to establish order from chaos, used jian to manage complexity and confusion, and used yi to govern danger and difficulty. All matters were reduced to one principle; all considerations conformed strictly to law. To reduce everything to one is the utmost simplicity; to conform to law is the highest form of ease. In this way, even those who are stubborn, deceitful, deaf, or blind could be governed equally with those who are perceptive, wise, and intelligent. All the myriad affairs of the world cannot be fully managed by one person. To demand that a single individual possess complete capability over everything would even trouble sages and virtuous men. Suppose there were someone capable of handling all matters under heaven; still, in terms of what is appropriate before, after, to the left, or to the right, and between distant and near, slow and fast, there must inevitably be aspects that cannot be covered comprehensively. If anything is not fully addressed, governance will necessarily fall short. Perfect governance with no deficiencies means that in all matters, great or small, much or little, each thing is appropriately assigned. Farmers, merchants, artisans, and officials remain steadfast in their respective occupations without change. In such a situation, what affairs would those in positions of authority need to attend to?
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| | 大道: |
故有理而无益于治者，君子不言，有能而无益于事者，君子弗为，君子非乐有言，有益于治，不得不言，君子非乐有为，有益于事，不得不为，故所言者不出于名法权术，所为者不出于农稼军阵，周务而已，故明主任之。 |
| | Therefore, if there is a principle that does not benefit governance, the gentleman will not speak of it; if there is ability that does not contribute to affairs, the gentleman will not act on it. The gentleman does not take pleasure in speaking—only when words are beneficial for governance must he speak. The gentleman does not delight in action—only when actions are useful for matters must he act. Thus, what a gentleman speaks of never goes beyond names, laws, authority, and strategy; what he acts upon never exceeds farming, military formations, and the routine duties of state. Therefore, an enlightened ruler entrusts such responsibilities to him.
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| | 大道: |
治外之理，小人之所必言，事外之能，小人之所必为，小人亦知言有损于治而不能不言，小人亦知能有损于治而不能不为，故所言者极于儒墨是非之辨，所为者极于坚僞偏抗之行，求名而已，故明主诛之。故古语曰：不知无害为君子，知之无损为小人，工匠不能无害于巧，君子不知无害于治，此言信矣。为善使人不能得从，为巧使人不能得为，此独善独巧者也。未尽巧善之理，为善与衆行之，为巧与衆能之，此善之善者，巧之巧者也。 |
| | Principles irrelevant to governance are what the petty person is bound to speak of; abilities unrelated to affairs are what the petty person insists on demonstrating. The petty person also knows that such words may harm governance, yet cannot refrain from speaking them; he also understands that such abilities may damage governance, yet still cannot resist acting upon them. Therefore, what they speak of reaches extremes in debating Confucian and Mohist doctrines about right and wrong; their actions reach extremes in stubbornly pursuing false or biased conduct. Their sole aim is to seek reputation. Thus, an enlightened ruler punishes them. Hence, the ancient saying goes: "Not knowing something that causes no harm is being a gentleman; knowing something but causing no damage is being a petty person." A craftsman cannot avoid some harm in his skillfulness. Yet for a gentleman, not knowing something does not cause any harm to governance—this statement is indeed true. To do good in such a way that others cannot follow, and to be skillful in such a manner that others cannot emulate—this is the uniqueness of one who possesses exclusive virtue or exclusive skill. To fully understand the principles of skill and virtue, to perform good deeds that others can also carry out, and to demonstrate skills that others are capable of mastering—this is what constitutes the most excellent form of goodness and the highest level of skill.
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| | 大道: |
故所贵圣人之治，不贵其独治，贵其能与衆共治也。所贵工倕之巧，不贵其独巧，贵其与衆共巧也。今世之人，行欲独贤，事欲独能，辨欲出羣，勇欲绝衆，独行之贤，不足以成化，独能之事，不足以周务，出羣之辨，不可为户说，绝衆之勇，不可与征阵，凡此四者，乱之所由生。 |
| | Therefore, what is valued in the governance of a sage is not that he governs alone, but rather that he can govern together with the people. What is valued in Gongchui's skillfulness is not his unique ability, but that he can share and enable others to possess such skill as well. People of the present age desire to be uniquely virtuous in their conduct, uniquely capable in their affairs, and wish for their arguments to stand out above others. They also seek bravery that surpasses all. However, such unique virtue is insufficient to achieve transformation; such singular capability cannot manage state affairs comprehensively. Arguments that exceed the norm are impractical for household discussions, and courage that surpasses the crowd is unsuitable for military campaigns. All of these four tendencies—unique virtue, exclusive ability, superior argumentation, and unmatched bravery—are sources from which disorder arises.
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| | 大道: |
是以圣人任道以通其险，立法以理其差，使贤愚不相弃，能鄙不相遗，能鄙不相遗，则能鄙齐功，贤愚不相弃，则贤愚等虑，此至治之术也。名定则物不竞，分明则私不行，物不竞，非无心，由名定，故无所厝其心，私不行，非无欲，由分明，故无所厝其欲，然则心欲人人有之，而得同于无心无欲者，制之有道也。彭蒙曰：雉菟在野，衆人逐之，分未定也。鷄豕满市，莫有志者，分定故也。圆者之转，非能转而转，不得不转也。方者之止，非能止而止，不得不止也。因圆者之自转使不得止，因方者之自止使不得转，何苦物之失分。 |
| | Therefore, the sage relies on the Way to navigate difficulties and establishes laws to regulate differences. He ensures that the wise and the foolish do not abandon one another, and that those with ability and those without are not left behind. When those with and without ability are not abandoned, their contributions become equal in function; when the wise and the foolish are not separated, their considerations become equally valued. This is the method of achieving perfect governance. When names are clearly defined, people do not compete over things; when distinctions are clear, private desires cannot prevail. People no longer compete not because they lack ambition, but because the definitions of roles and functions have been established—thus there is nowhere for their ambitions to be directed. Private desires do not arise not because people lack wants, but because boundaries are clearly set—hence there is nowhere for such desires to take root. Thus, although every person has thoughts and desires, they can all become as if without ambition or desire—this results from the proper regulation of governance. Peng Meng said: "When pheasants and hares are in the wild, many people chase after them—this is because distinctions have not yet been established." "When chickens and pigs fill the market, no one pays special attention to them—this is due to clearly defined roles and distinctions." The round object's rolling is not because it wishes to roll—it rolls because it cannot help but do so. The square object's stopping is not because it desires to stop—it stops because it cannot avoid doing so. By allowing the round object to roll naturally, one prevents it from stopping; by allowing the square object to remain still on its own, one prevents it from rolling. Why then should things lose their proper roles?
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| | 大道: |
故因贤者之有用，使不得不用，因愚者之无用，使不得用，用与不用，皆非我也。因彼可用与不可用，而自得其用也。自得其用，奚患物之乱也。道行于世，则贫贱者不怨，富贵者不骄，愚弱者不慑，智勇者不矜，足于分也。法行于世，则贫贱者不敢怨富贵，富贵者不敢凌贫贱，愚弱者不敢冀智勇，智勇者不敢鄙愚弱，此法之不及道也。 |
| | Therefore, by relying on the usefulness of the virtuous, one cannot help but employ them; by relying on the uselessness of the foolish, one cannot help but refrain from using them. Whether used or not used, it is not a matter of personal will. By recognizing in others what is usable and what is not, one naturally attains the proper use of them. When things are used according to their nature, how can disorder arise? When the Way prevails in the world, the poor and lowly do not resent their condition; the rich and noble do not become arrogant; the foolish and weak are not intimidated; the wise and brave do not grow conceited—this is because all find contentment within their proper roles. When law prevails in the world, then the poor and lowly dare not resent the rich and noble; the rich and noble dare not oppress the poor and humble; the foolish and weak dare not hope to rival the wise and brave; the wise and brave dare not look down upon the foolish and weak. This is where law falls short of the Way.
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| | 大道: |
世之所贵，同而贵之，谓之俗，世之所用，同而用之，谓之物，苟违于人，俗所不与，苟忮于衆，俗所共去，故人心皆殊，而为行若一，所好各异，而资用必同，此俗之所齐，物之所饰，故所齐不可不慎，所饰不可不择，昔齐桓好衣紫，合境不鬻异彩，楚庄爱细腰，一国皆有饥色，上之所以率下，乃治乱之所由也。国乱有三事，年饥民散、无食以聚之则乱，治国无法则乱，有法而不能用则乱，有食以聚民，有法而能行，国不治，未之有也。 |
| | What the world values, and what others value together, is called custom. What the world uses, and what all use together, is termed material things. If one goes against the people's will, customs will not support him; if one harms the majority, society will collectively reject him. Therefore, although human hearts may differ, their conduct appears uniform; though individual preferences vary, resources used must be shared in common—this is how custom unifies and how material things shape appearances. Thus, what brings people together must be handled with care, and what adorns them must be chosen carefully. In the past, Duke Huan of Qi favored purple clothing, so throughout his territory no other colors were sold; King Zhuang of Chu loved slender waists, so an entire country suffered from hunger in pursuit of thinness. The way those above lead those below is precisely how order or disorder arises. There are three causes of national disorder: when the harvest fails and people scatter, if there is no food to gather them together, chaos will arise; when a state lacks laws, chaos will occur; and when laws exist but cannot be enforced, disorder also results. If there is sufficient food to unite the people and effective laws that can be carried out, yet the country remains in disarray—such a situation has never existed.
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| | 圣人: |
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| | 圣人: |
仁、义、礼、乐，名、法、刑、赏，凡此八者，五帝三王治世之术也。故仁以导之，义以宜之，礼以行之，乐以和之，名以正之，法以齐之，刑以威之，赏以劝之，故仁者所以博施于物，亦所以生偏私，义者所以立节行，亦所以成华僞，礼者所以行谨敬，亦所以生惰慢，乐者所以和情志，亦所以生淫放，名者所以正尊卑，亦所以生矜篡，法者所以齐衆异，亦所以生乖分，刑者所以威不服，亦所以生陵暴，赏者所以劝忠能，亦所以生鄙争。 |
| | Benevolence, righteousness, propriety, music, names, legalism, punishment, and reward—these eight elements are the methods used by the Five Emperors and Three Kings to govern the world. Therefore, benevolence is used to guide people, righteousness to regulate them, propriety to put their conduct in order, music to harmonize them, names to establish correctness, law to unify them, punishment to instill awe, and reward to encourage them. Thus, benevolence enables the broad bestowal of benefits upon things, yet it also gives rise to partiality and favoritism; righteousness establishes moral integrity, yet it may lead to superficial pretense; propriety promotes carefulness and respect, yet it can produce negligence and disrespect; music harmonizes emotions and aspirations, yet it might foster licentiousness and indulgence; names establish the hierarchy of rank and status, yet they can generate arrogance and usurpation; law unifies diverse people, yet it may cause discord and division; punishment instills awe in those who do not submit, yet it could lead to oppression and violence; reward encourages loyalty and ability, yet it might provoke base competition.
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| | 圣人: |
凡此八术，无隐于人，而常存于世，非自显于尧、汤之时，非故逃于桀、纣之朝，用得其道，则天下治，用失其道，则天下乱，过此而往，虽弥纶天地，缠络万品，治道之外，非羣生所餐挹，圣人措而不言也。 |
| | These eight methods are not hidden from people and have always existed in the world. They were neither particularly prominent during the time of Yao and Tang nor deliberately concealed during the reigns of Jie and Zhou. When applied according to the right principles, they bring order to the world; when misapplied, they lead to chaos. Beyond these considerations, even if one could encompass heaven and earth or connect with myriad things, anything outside the realm of governance is not something for which all living beings seek sustenance, so sages set it aside without mentioning it.
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| | 圣人: |
凡国之将存亡有六徵，有衰国，有乱国，有亡国，有昌国，有强国，有治国，所谓乱亡之国者，凶虐残暴不与焉。所谓强治之国者，威力仁义不与焉。君年长，多妾媵，少子孙，疏宗强，衰国也。君宠臣，臣爱君，公法废，私欲行，乱国也。国贫小，家富大，君权轻，臣势重，亡国也。凡此三徵，不待凶虐残暴而后弱也。虽曰见存，吾必谓之亡者也。 |
| | A country on the verge of survival or destruction exhibits six signs: there are declining states, chaotic states, doomed states, flourishing states, strong states, and well-governed states. What is referred to as a state in chaos or on the brink of collapse does not include those that are merely cruel and violent. What is called a strong and well-governed state excludes those where power and force replace benevolence and righteousness. When the ruler is old, has many concubines and attendants, few descendants, and distant relatives who are powerful, it is a declining state. When the ruler favors his ministers and the ministers love their ruler, public law is neglected and private desires prevail—it is a chaotic state. When the country is poor and small but families are rich and powerful, when the ruler's authority is weak and ministers' influence is strong—it is a doomed state. These three signs do not require cruelty or brutality to weaken the state; they are sufficient on their own. Although it may still appear to exist, I would certainly call it a lost state.
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| | 圣人: |
内无专宠，外无近习，支庶繁息，长幼不乱，昌国也。农桑以时，仓廪充实，兵甲劲利，封疆修理，强国也。上不能胜其下，下不能犯其上，上下不相胜犯，故禁令行，人人无私，虽经险易而国不可侵，治国也。凡此三徵，不待威力仁义而后强，虽曰见弱，吾必谓之存者也。 |
| | When there is no exclusive favoritism within the court and no close favorites at court, when collateral branches of the family are numerous and flourishing, and when the hierarchy between elders and juniors remains orderly—it is a flourishing state. When agriculture and sericulture are carried out in season, granaries are well stocked, weapons and armor are strong and sharp, and borders are properly maintained—it is a powerful state. When the ruler cannot overcome his subjects and the subjects do not defy their ruler, when there is no conflict between superiors and inferiors—thus prohibitions and commands are carried out effectively, everyone remains without private interests, and even in times of crisis or ease, the state cannot be invaded—it is a well-governed state. These three signs do not require power, force, benevolence, or righteousness to become strong. Even if the state appears weak, I would certainly say it is still preserved.
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| | 圣人: |
语曰：佞辨可以荧惑鬼神，探人之心，度人之欲，顺人于嗜好而弗敢逆，纳人于邪恶而求利，人喜闻己之美也。善能扬之，恶闻己之过也。而善能饰之，得之于眉睫之间，承之于言行之先，世俗之人，闻誉则悦，闻毁则戚，此衆人之大情，有同己则喜，异己则怒，此人之大情，故佞人善为誉者也。善顺从者也。人言是、亦是之，人言非、亦非之，从人之所爱，随人之所憎，故明君虽能纳正直，未必亲正直，虽能远佞人，未必能疏佞人，故舜、禹者，以能不用佞人，亦未必憎佞人。语曰：佞辨惑物，舜禹不能得憎，不可不察乎。 |
| | It is said: Flattery and eloquence can bewilder gods and spirits. They probe people's minds, gauge their desires, accommodate them in their likes and dislikes without daring to oppose, lead them into evil for personal gain, and people are pleased to hear praise of themselves. Goodness is praised, while faults are not heard when they concern oneself. And goodness can be embellished; one detects it in the subtlest expressions, and supports it before words or actions are taken. People of the world rejoice at praise but grieve at criticism—this is a common sentiment among ordinary people. When something aligns with their own views, they are pleased; when it differs, they become angry—this is human nature. Therefore, flatterers excel in offering praise. They are good at following and obeying. When others say something is right, they also call it right; when others say it is wrong, they also call it wrong. They follow what people love and go along with what people hate. Therefore, even a wise ruler who can accept upright officials may not necessarily be close to them, and although he can distance himself from flatterers, he may not necessarily keep them at arm's length. Thus, Shun and Yu were able to refrain from employing flatterers, but they did not necessarily despise them. It is said: Flattering eloquence confuses people; even Shun and Yu could not completely hate it—this cannot be overlooked.
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| | 圣人: |
老子曰：民不畏死，如之何其以死惧之，凡人之不畏死，由刑罚过，刑罚过则民不赖其生，生无所赖，视君之威未如也。刑罚中则民畏死，畏死、由生之可乐，故可以死惧矣。此人君之所宜执，臣下之所宜惧之。 |
| | Laozi said: When the people do not fear death, how can one use death to intimidate them? The reason why people do not fear death is because punishments are excessive. When punishments are excessive, the people no longer rely on life; when they have nothing to depend upon in life, their regard for the ruler's authority becomes negligible. When punishments are moderate, people fear death; they fear death because life is seen as pleasant. Therefore, one can use the threat of death to deter them. This is what a ruler should uphold and what subordinates should fear.
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| | 圣人: |
田子曰：人皆自为而不能为人，故君人者之使人，使其自为用、而不使为我用。魏下先生曰：善哉。田子之言，古者君之使臣，求不私爱于己，求显忠于己，而居官者必能，临阵者必勇，禄赏之所劝，名法之所齐，不出于己心，不利于己身。 |
| | Tianzi said: People all act for themselves and cannot act for others. Therefore, a ruler who uses people should make them serve by acting in their own interests, not by making them serve solely for the ruler's benefit. The Master of Wei Xia said: Well spoken. Tianzi's words mean that in ancient times, when a ruler used his ministers, he sought not their private affection for himself but their public loyalty to him. Those who held office must be competent, and those on the battlefield must be brave; rewards and salaries served as encouragement, while names and laws ensured uniformity. These did not arise from one's own heart nor benefit oneself personally.
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| | 圣人: |
语曰：禄薄者不可与经乱，赏轻者不可与入难，此处上者所宜慎者也。父之于子也。令有必行者，有不必行者，去贵妻，卖爱妾，此令必行者也。因曰汝无敢恨，汝无敢思，令必不行者也。故为人上者，必慎所令焉。人贫则怨人，富则骄人，怨人者苦人之不禄施于己也。起于情所难安而不能安，犹可恕也。骄人者无所苦而无故骄人，此情所易制弗能制，不可恕矣。 |
| | It is said: Those who receive meager salaries cannot be relied upon in times of chaos, and those offered light rewards cannot be expected to face danger. This is what superiors should carefully consider. The father toward the son. There are commands that must be obeyed and those that need not necessarily be followed. To send away a beloved wife or sell a cherished concubine—this is an order that must be carried out. Yet to say, "You dare not resent me; you dare not think of it"—such a command cannot possibly be obeyed. Therefore, those in positions of authority must always exercise caution regarding the commands they issue. When people are poor, they resent others; when rich, they look down on them. Those who resent others do so because they suffer from the lack of benefits and favors bestowed upon them by others. Such feelings arise from a difficult situation that cannot be easily accepted, and thus may still be forgiven. Those who look down on others suffer no hardship yet act haughtily without cause; this is a sentiment that should be easily controlled but is not, and thus cannot be forgiven.
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| | 圣人: |
贫贱之望富贵甚微，而富贵不能酬其甚微之望，夫富者之所恶，贫者之所美，贵者之所轻，贱者之所荣，然而弗酬，不与同苦乐故也。虽不酬之，于我弗伤，今万民之望人君，亦如贫贱者之望富贵，其所望者，盖欲料长幼，平赋敛，时其饥寒，省其疾痛，赏罚不滥，使役以时，如此而已，则于人君弗损也。然而弗酬，弗与同劳逸故也。故为人君不可不与人同劳逸焉。故富贵者不可不酬贫贱，而人君不可不酬万民，则万民之所不愿戴，所不愿戴，君位替矣。危莫甚焉。祸莫大焉。 |
| | The hopes of the poor and lowly are very modest, yet those who are rich and noble cannot fulfill these small expectations. What the wealthy despise is what the poor consider admirable; what the noble regard as trivial is what the lowly see as honorable. Yet they still fail to respond—because they do not share in each other's hardships or joys. Even if they are not fulfilled, it does no harm to me. Now, the people's expectations of their ruler are like those of the poor and lowly toward the rich and noble. What they hope for is merely that the ruler will properly distinguish between elders and juniors, fairly collect taxes, provide timely relief from hunger and cold, reduce suffering from illness and pain, administer rewards and punishments without excess, and assign labor at appropriate times—nothing more than this. If a ruler can do so, it would not harm him in any way. Yet if these expectations are unmet, it is because the ruler does not share their toil and ease. Therefore, a ruler must not fail to share in the people's labor and rest. Therefore, the rich and noble must not fail to respond to the poor and lowly, just as a ruler must not neglect the people. If the people are unwilling to support their ruler, and if they do not wish to support him, then his position will be replaced. There is no greater danger than this. No misfortune could be greater than this.
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