| | 孫卿子: |
君子曰：學不可以已，青取之藍而青於藍，冰水為之而寒於水，故木受繩則直，金就礪則利，君子博學而日三省乎己，則知明而行無過矣。故不登高山，不知天之高也。不臨深谿，不知地之厚也。不聞先王之遺言，不知學問之大也。於越夷貊之子，生而同聲，長而異俗，教使之然也。吾嘗終日而思矣。不如須臾之所學，吾嘗跂而望矣。不如登高之博見也。登高而招，臂非加長也。而見者遠，順風而呼，聲非加疾也。而聞者彰，假輿馬者，非利足也。而致千里，假舟檝者，非能水也。而絕江河，君子生非異也。善假於物也。故君子居必擇鄉，游必就士，所以防邪僻而近中正也。積土成山，風雨興焉。積水成淵，蛟龍生焉。積善成德，聖心備焉。故不積跬步，無以至千里，不積小流，無以成河海，故聲無小而不聞，行無隱而不形，玉在山而木草潤，淵生珠而崖不枯，為善積也。安有不聞者乎。 |
| | The gentleman said: "Learning cannot be stopped. Blue is extracted from indigo but becomes bluer than indigo; ice is made from water yet colder than water. Therefore, wood subjected to a line becomes straight, and metal ground on a whetstone becomes sharp. A gentleman who studies broadly and reflects upon himself three times each day will possess wisdom and clarity, and his conduct will be free of error." Therefore, one who does not climb a high mountain does not know the height of heaven. One who does not approach a deep ravine does not know the depth of the earth. One who has not heard the words left by the former kings does not know the greatness of learning and knowledge. The children of Yuyue, Yimò, are born with the same voice but grow up to have different customs; this is due to education making them so. I once thought for an entire day. It was not as effective as a moment's learning. I have often stood on tiptoe to look afar. It is not as good as climbing high for broad sight. Waving one's arm from a height does not make the arm any longer. Yet those who see are far away; shouting with the wind, the voice is no louder. But those who hear clearly; one who uses a carriage and horse is not necessarily fast-footed. Yet can reach a thousand li; one who uses boats and oars is not necessarily skilled in swimming. Yet can cross rivers and streams; the gentleman's nature is no different. He is merely good at utilizing external aids. Therefore, a gentleman must choose his place of residence carefully and associate with scholars when traveling; this is to guard against evil ways and remain close to what is upright and just. Accumulated soil becomes a mountain, from which winds and rains arise. Accumulated water forms a deep pool, in which dragons are born. Accumulate goodness to become virtuous; the mind of a sage is thus complete . Therefore, without accumulating small steps, one cannot reach a thousand li; without gathering small streams, one cannot form rivers and seas. Thus, no sound is too faint to be heard, no action so hidden as not to manifest itself. Jade in the mountain makes the grasses moist; pearls born from deep pools keep the cliffs from drying up—this is the result of accumulated virtue. How could there be anyone who does not hear?
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| | 孫卿子: |
見善必以自存也。見不善必以自省也。故非我而當者，吾師也。是我而當者，吾友也。諂諛我者，吾賊也。故君子隆師而親友，以致惡其賊，好善無厭，受諫而能誡，雖欲無進，得乎哉。小人反是，致亂而惡人之非己，致不肖而欲人之賢己，心如虎狼，行如禽獸，而又怨人之賊己，諂諛者親，諫争者疏，循正為笑，至忠為賊，雖欲無滅亡，得乎哉。 |
| | When one sees virtue, he must preserve it within himself. When one sees what is not virtuous, he must examine himself accordingly. Therefore, the one who criticizes me rightly is my teacher. The one who approves of me rightly is my friend. He who flatters me is my enemy. Therefore, a gentleman reveres his teachers and values friendships in order to hate those who harm him. He has no satiety for virtue, accepts advice, and is able to correct himself; even if he wishes not to advance, how could that be possible? The petty person does the opposite; he causes disorder and yet resents others' criticism of him. Though lacking virtue, he wishes for others to regard him as virtuous. His heart is like that of a tiger or wolf, his conduct like that of beasts. Yet he still complains about others harming him. He grows close to flatterers but distances himself from those who offer advice. To follow righteousness becomes an object of ridicule; the most loyal are regarded as enemies. Even if he wishes not to perish, how could that be possible?
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| | 孫卿子: |
夫驥一日而千里，駑馬十駕，則亦及之矣。或遲或速，或先或後耳，胡為乎其不可相及也。跬步而不休，跛鱉千里，累土而不輟，丘山崇成，彼人之才性之相懸也。豈若跛鱉之與六驥足哉。然而跛鱉致之，六驥不致，是無他故焉。或為之，或不為耳。 |
| | A superior horse can travel a thousand li in one day; an inferior horse driven for ten days will also reach the destination. It may be slow or fast, arrive first or later—why should it not be possible to catch up? If one takes small steps without ceasing, even a lame tortoise can cover a thousand li. If one accumulates soil without stopping, hills and mountains will be formed. The difference in talent and nature between people is not so great. How much less would it be than the difference between a lame tortoise and six superior horses' feet? Yet, the lame tortoise achieves it while the six superior horses do not. This is due to no other reason. It is merely a matter of whether one does or does not act upon it.
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| | 孫卿子: |
君子易知而難狎，易懼而難脅，畏患而不避義死，欲利而不為所非，交親而不比，言辨而不辭，蕩蕩乎其有以殊於世也。君子能亦好，不能亦好，小人能亦醜，不能亦醜，君子能則寬容直易以開導人，不能則恭敬撙絀以畏事人，小人能則倨傲僻違以驕溢人，不能則妒嫉怨誹以傾覆人。故曰：君子能則人榮學焉。不能則人樂告之，小人能則人賤學焉。不能則人羞告之，是君子小人之分也。 |
| | A gentleman is easy to know but hard to be familiar with; he is easily frightened but not easily intimidated. He fears misfortune yet does not avoid dying for righteousness, desires profit yet will not act in ways that are condemned. He is close to friends without forming factions, speaks clearly without using elaborate rhetoric—thus, his character stands out distinctly from the world. A gentleman is good whether he has ability or not; a petty person is ugly whether he has ability or not. When a gentleman has ability, he is broad-minded, upright, and easygoing in guiding others; when he lacks ability, he remains respectful, modest, and cautious in dealing with people. A petty person, if capable, becomes arrogant, eccentric, and overbearing toward others; if incapable, he becomes envious, resentful, and slanderous, seeking to undermine others. Therefore it is said: "A gentleman who has ability brings honor to learning." If he lacks ability, people are willing to inform him. A petty person with ability causes people to look down on learning. If a petty person lacks ability, people feel ashamed to tell him—this is the distinction between gentlemen and petty persons.
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| | 孫卿子: |
君子養心，莫善於誠，致誠無他，唯仁之守，唯義之行，誠心守仁則能化，誠心行義則能變，變化代興，謂之天德，天不言而人推高焉。地不言而人推厚焉。四時不言而百姓期焉。夫此有常以至其誠者也。君子至德，默然而喻，未施而親，不怒而威，天地為大矣。不誠則不能化萬物，聖人為智矣。不誠則不能化萬民，父子為親矣。不誠則疏，君上為尊矣。不誠則卑，夫誠者，君子之守而政事之本也。君子位尊而志恭，心小而道大，所聽視者近，而所聞見者遠，是何耶，則操術然也。君子審後王之道而論於百王之前，推禮義之統，分是非之分，總天下之要，治海內之衆，若使一人，故操彌約而事彌大，五寸之矩，盡天下之方，故君子不下室堂，而海內之情舉，積此者，則操術然也。 |
| | To cultivate the mind, nothing is better for a gentleman than sincerity. To achieve sincerity requires no other method but to uphold benevolence and act according to righteousness. With sincere heart upholding benevolence, one can transform others; with sincere heart acting in accordance with righteousness, one can bring about change. When transformation and change arise successively, it is called the virtue of Heaven. Heaven does not speak, yet people revere and elevate it. The earth does not speak, yet people recognize its depth. The four seasons do not speak, yet the common people await them in expectation. This is because they possess constancy and thus achieve sincerity. The highest virtue of a gentleman is silent yet understood, not yet bestowed but already loved, not angry yet still commanding respect—Heaven and Earth are great indeed. Without sincerity, one cannot transform all things; the sage is wise indeed. Without sincerity, one cannot move the people; father and son are naturally close. Without sincerity, relationships become distant; sovereigns are held in reverence. Without sincerity, one becomes lowly. Sincerity is the virtue a gentleman upholds and the foundation of governance. A gentleman holds a high position yet maintains humble aspirations; his mind is small, but the Way he follows is great. What he hears and sees may be near at hand, yet what he learns and observes extends far—why is this so? It is because of the method he employs. A gentleman examines the Way of later kings and discusses it in relation to those before them; he traces the lineage of rites and righteousness, distinguishes between right and wrong, summarizes the essentials of all under heaven, governs the multitude within the seas as if commanding one person. Therefore, with a more concise method, greater affairs are accomplished. A five-inch square compass encompasses the principles of the entire world. Thus, without leaving his room or hall, a gentleman understands the conditions throughout the realm—this accumulation is due to the method he employs.
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| | 孫卿子: |
好榮惡辱，好利惡害，是君子小人所同也。若其所以求之道則異，小人疾為誕而欲人之信己，疾為詐而欲人之親己，禽獸行而欲人之善己，慮之難知也。行之難安也。持之難立也。成則必不得其所好，必遇其所惡焉。故君子者，信矣。而亦欲人之信己，忠矣。而亦欲人之親己，修正治辨矣。而亦欲人之善己，慮之易知也。行之易安也。持之易立也。成則必得其所好，必不遇其所惡焉。是故窮則不隱，通則大明，身死而名彌白。 |
| | To love honor and hate disgrace, to desire profit and avoid harm—these are things that both gentlemen and petty persons share. It is the way they seek these things that differs. Petty persons act deceitfully and wish others to believe in them, behave fraudulently and desire others' affection for themselves, conduct themselves like beasts yet hope people will regard them as virtuous—such intentions are difficult to discern. Their actions bring no peace or stability. Their principles cannot be firmly established. If they succeed, they will certainly not obtain what they desire but inevitably encounter what they hate. Therefore, a gentleman is trustworthy. And yet he also wishes others to trust him—this makes him loyal. And yet he desires others' affection for himself—he is upright, governs well, and distinguishes clearly . And yet he wishes others to regard him as good—such intentions are easy to understand. Their actions bring ease and stability. Their principles can be easily established. If they succeed, they will surely obtain what they desire and certainly not encounter what they hate. Therefore, in adversity he does not hide; in prosperity his virtue shines brightly. Even after death, his name becomes ever clearer.
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| | 孫卿子: |
兼服天下之心，高上尊貴不以驕人，聰明聖智不以窮人，齊給速通不争先人，剛毅勇敢不以傷人，不知則問，不能則學，雖能必讓，君子能為可貴，不能使人必貴己，能為可信，不能使人必信己，能為可用，不能使人必用己，故君子耻不修，不耻見污，耻不信，不耻不見信，耻不能，不耻不見用，是以不誘於譽，不恐於誹，率道而行，端然正己，不為物傾側，夫是之謂誠君子。 |
| | He wins the hearts of all under heaven. Though high in rank and noble, he does not look down on others; though wise and intelligent, he does not exhaust people with his knowledge; though quick-witted and swift to understand, he does not vie for precedence; though firm and brave, he does not harm others. When ignorant, he asks; when unable, he learns. Even if capable, he always yields. A gentleman may be able to do what is valuable, but cannot make people necessarily value him; he can be trustworthy, yet cannot force people to trust him; he can be useful, yet cannot ensure that people will use him. Therefore, a gentleman feels shame for not cultivating himself, but does not feel ashamed of being defamed; he feels shame for lacking faithfulness, but not for failing to gain others' belief; he feels shame for lack of ability, but not for failure to be employed. Thus, he is not tempted by praise nor frightened by slander. He follows the Way in his conduct and maintains an upright character, remaining firm without being swayed by external influences—this is what is called a truly sincere gentleman.
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| | 孫卿子: |
仲尼之門人，五尺之竪子，言羞稱乎五伯，是何也。曰：然，彼非本政教也。非致隆高也。非綦文理也。非服人心也。向方略，審勞逸，畜積修門而能顛倒其敵者也。詐心已勝矣。彼以讓飾争，依乎仁而蹈利者也。小人之杰也。彼固曷足稱乎大君子之門哉。彼王者不然，致賢而能以救不肖，致强而能以寬弱，戰必能殆之而羞與之門，委然成文以示之，天下自化矣。有灾繆者然後誅之，故聖王之誅甚省矣。 |
| | The disciples of Zhongni, even boys five chi tall, would feel ashamed to mention the Five Hegemons in their speech—why is this so? It was said: "Indeed, those were not based on proper government and moral instruction." They did not achieve the highest virtue. Their conduct was not deeply refined and orderly. They did not win people's hearts. They relied on strategies, carefully assessed labor and rest, accumulated resources, and were capable of overturning their enemies. Their deceitful hearts had already achieved victory. They used courtesy to mask contention, relying on benevolence while pursuing profit. They were the outstanding figures among petty persons. How could such people possibly be worthy of mention at the door of a great gentleman? The true ruler is not like that. He brings in the virtuous to correct the unworthy, achieves strength yet can be lenient toward the weak. In battle, he has the power to defeat his enemies but feels ashamed merely to enter their gates. He quietly establishes civilization and demonstrates it; thus, all under heaven are naturally transformed. Only when there are those who commit grave offenses is punishment carried out—thus the punishments of sage kings were very rare.
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| | 孫卿子: |
秦昭王問孫卿曰：儒無益於人之國。孫卿曰：儒者法先王，隆禮義，謹乎臣子而致貴其上者也。雖窮困凍餒，必不以邪道為貪，無置錐之地，而明於持社稷之大義，勢在人上，則王公之材也。在人下，則社稷之臣，國君之寶也。雖隱於窮閻陋屋，人莫不貴，貴道誠存也。在本朝則美政，在下位則美俗，儒之為人下如是矣。其為人上也。廣大矣。志意定乎內，禮節修乎朝，法則度量正乎官，忠信愛利形乎下，故近者歌謳而樂之，遠者竭蹶而趍之，四海之內若一家，通達之屬，莫不從服，夫其為人下也如彼，其為人上也如此，何為其無益於人之國乎。昭王曰：善。 |
| | King Zhao of Qin asked Sun Qiang: "Scholars are of no benefit to a state." Sun Qiang said: "The scholar follows the example of former kings, upholds rites and righteousness, is cautious in his conduct as a subject or son, and shows great respect to those above him." Even in poverty and hunger, he will not resort to crooked ways for personal gain. Though possessing no land even as small as a cone can occupy, he understands the great principles of preserving the state. If placed above others in position, he would be the talent of kings and dukes. If placed beneath others, he is a minister who preserves the state, a treasure to the sovereign. Even if hidden in a poor alley or humble dwelling, no one fails to regard him with respect—this is because true virtue and the Way are present within him. When in high office, he brings about good governance; when in a low position, he fosters virtuous customs—this is how the scholar influences others. As for his conduct as one above others: It is vast and great. His will and aspirations are firmly set within; rites and ceremonies are well maintained in court; laws, standards, and measurements are properly established among officials; loyalty, trustworthiness, love, and benefits manifest themselves among the people. Therefore, those nearby sing praises and rejoice, while those far away strive to approach him. Within all under heaven it is as one family; those who understand and follow the Way without exception submit willingly. When he is in a lower position, his influence is like that; when above others, his virtue is thus—how can such a person be of no benefit to the state? King Zhao said: "Well spoken."
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| | 孫卿子: |
君子之所謂賢者，非能遍能人之所能之謂也。君子之所謂知者，非能遍知人之所知之謂也。君子之所謂辨者，非能遍辨人之所辨之謂也。君子之所謂察者，非能遍察人之所察之謂也。有所止矣。相高下，序五種，君子不如農人，通財貨，辨貴賤，君子不如賈人，設規矩，便備用，君子不如工人，若夫論德而定次，量能而授官，使賢不肖皆得其位，能不能皆得其官，萬物得宜，事變得應，言必當理，事必當務，然後君子之所長也。君子無爵而貴，無禄而富，不言而信，不怒而威，窮處而榮，獨居而樂，豈不至尊至富，至重至嚴哉。 |
| | What a gentleman means by virtue is not merely the ability to do everything that others can . What a gentleman means by wisdom is not the ability to know everything that others know . What a gentleman means by discernment is not the ability to distinguish all things that others can distinguish. What a gentleman means by insight is not the ability to examine everything that others examine. There are limits . In determining high and low ground, arranging the five types of crops, a gentleman is no match for a farmer. In facilitating trade and distinguishing value, he cannot rival a merchant. In setting standards and preparing tools for use, he falls short of a craftsman. However, when it comes to judging virtue and assigning rank, measuring ability and granting office—so that the virtuous and unworthy each receive their proper place, the capable and incapable each obtain their appropriate posts—all things are properly arranged, all affairs respond appropriately; words always conform to reason, actions always serve practical purposes—this is where a gentleman's strength lies. A gentleman possesses no rank yet is honored, holds no salary yet is rich; speaks not and is trusted, shows no anger and commands respect. Though in hardship, he enjoys honor; though living alone, he finds joy. Is this not the highest honor, greatest wealth, deepest value, and most profound dignity?
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| | 孫卿子: |
請問為政。曰：聽政之大分，以善至者，待之以禮，以不善至者，待之以刑，兩者分别，則賢不肖不雜，是非不亂，賢不肖不雜，則英杰至，是非不亂，則國家治，若是，令行禁止，王者之事畢矣。公平者，職之衡也。中和者，聽之繩也。其有法者以法行，其無法者以類舉，聽之盡也。偏黨而無經，聽之辟也。故有良法而亂者有之矣。有君子而亂者，自古及今未嘗聞也。傳曰：治生乎君子，而亂生乎小人，此之謂也。 |
| | Please ask about governance. It was said: "The fundamental principle of governing is this: those who come with virtue should be treated with rites; those who come without virtue should be dealt with by punishment. When these two are clearly distinguished, the virtuous and unworthy will not mix, right and wrong will not become confused. If the virtuous and unworthy do not mix, outstanding individuals will arrive; if right and wrong remain distinct, the state will be well governed. In this way, commands will be carried out and prohibitions observed—this completes the task of a king." Fairness is the balance for official duties. Moderation and harmony are the standard for judgment. For matters with established laws, apply those laws; for matters without specific laws, use analogous cases to decide them—this is thorough judgment. To be biased and lack principle in judgment is unjust. Therefore, there have been cases where good laws existed yet disorder prevailed. There has never been a case from ancient times to the present of disorder occurring with a gentleman in power. The Commentary says: "Order arises from gentlemen, and disorder comes from petty men." This is what it means.
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| | 孫卿子: |
馬駭輿，則君子不安輿，庶人駭政，則君子不安位，馬駭輿，則莫若静之，庶人駭政，則莫若惠之，選賢良，舉篤敬，興孝悌，收孤寡，如是，則庶人安政，然後君子安位矣。傳曰：君者，舟也。庶人者，水也。水則載舟，水則覆舟，此之謂也。故君人者，欲安，則莫若平政愛民矣。欲榮，則莫若隆禮敬士矣。欲立功名，則莫若尚賢使能矣。是君人者之大節也。三節者當，則其餘莫不當矣。三節者不當，則其餘雖曲當，由將無益也。成侯，嗣公，聚斂計數之君也。未及取民也。鄭子産，取民者也。未及為政也。管仲，為政者也。未及修禮也。故修禮者王，為政者强，取民者安，聚斂者亡，故王者富民，霸者富士，僅存之國富大夫，亡國富筐篋，實府庫，筐篋已富，府庫已實，而百姓貧，夫是之謂上溢而下漏，入不可以守，出不可以戰，則傾覆滅亡，可立而待也。故我聚之以亡，敵得之以强，聚斂者，召寇肥敵，亡國危身之道也。故明君不蹈也。 |
| | When horses are frightened by the carriage, gentlemen feel uneasy in their seats; when common people are alarmed by government policies, gentlemen feel insecure in their positions. When horses are startled by the carriage, nothing is better than to calm them; when common people fear governance, nothing is better than offering kindness. Select virtuous and capable individuals, promote those who are loyal and respectful, encourage filial piety and fraternal duty, care for orphans and widows—thus, the common people will feel secure in government policies, and then gentlemen can rest easy in their positions. The Commentary says: "A ruler is like a boat." Common people are the water. Water can carry a boat, and water can capsize it—this is what it means. Therefore, for those who rule the people, if they wish to remain secure, there is nothing better than just governance and loving the people. If they desire honor, there is nothing superior to upholding rites and respecting scholars. If they wish to establish achievements and reputation, there is no better way than valuing virtue and employing capable individuals. These are the fundamental principles for those who rule people. When these three principles are properly observed, then all other matters will also be in order. If these three principles are not properly observed, even if other things seem to be well arranged, they will still be of no benefit. Cheng Hou and Sigu Gong were rulers who focused on collecting taxes and calculating wealth. They did not yet know how to gain the people's support. Zheng Zichan was one who gained the people's support. He had not yet reached the level of governing properly. Guan Zhong was one who governed effectively. He had not yet attained the level of cultivating rites. Therefore, those who cultivate rites become kings; those who govern effectively become strong; those who gain the people's support remain secure; and those who merely collect wealth will perish. Thus, a king enriches his people; a hegemon enriches his officials; a barely surviving state enriches its high ministers; a doomed state fills baskets and chests and fills treasuries. When baskets and chests are full and treasuries brim, yet the common people remain poor, this is called "overflowing at the top and leaking from below." With such internal wealth, one cannot defend; with such outward expenditure, one cannot wage war—thus downfall and destruction will come swiftly. Therefore, when we hoard wealth to our own ruin, and the enemy gains it to strengthen themselves—those who merely collect taxes invite enemies and fatten their foes. This is the path to national destruction and personal peril. Therefore, a wise ruler does not follow this course.
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| | 孫卿子: |
足國之道，節用裕民，而善藏其餘也。節用以禮，裕民以政，彼裕民則民富，出實百倍，上以法取焉。而下以禮節用之，餘若丘山，夫君子奚患乎無餘也。故知節用裕民，則必有仁義聖良之名，而且有富厚丘山之積矣。不知節用裕民則民貧，出實不半，上雖好取侵奪，猶將寡獲也。而或以無禮節用之，則必有貪利之名，而且有空虛窮乏之實矣。 |
| | The way to enrich the state lies in frugal use and benefiting the people, while skillfully storing any surplus. Frugality according to rites, and benefiting the people through governance—when the people are benefited, they become wealthy; their production increases a hundredfold, from which the ruler may lawfully take. And those below use it frugally according to rites; what remains is as abundant as hills and mountains. What then should a gentleman fear about having no surplus? Therefore, one who understands frugality and benefiting the people will surely earn a reputation for virtue, righteousness, sainthood, and goodness, while also accumulating wealth as abundant as hills and mountains. Those who do not understand frugality or benefiting the people will see their people impoverished, and production will fall short by half. Even if the ruler desires to take more through encroachment and seizure, he will still gain little. And if some use it without rites to regulate expenditure, they will surely acquire a reputation for greed and also face the reality of emptiness and poverty.
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| | 孫卿子: |
禮者，貴賤有等，長幼有差，貧富輕重皆有稱者也。德必稱位，位必稱禄，禄必稱用，由士以上，則必以禮樂節之，衆庶百姓，則必以法數制之，輕田野之税，平關市之徵，省商賈之數，罕興力役，無奪農時，如是，則國富矣。夫是謂以政裕民也。 |
| | Rites are what establish distinctions between high and low, differences in age, and appropriate measures for wealth and poverty. Virtue must correspond to rank, rank must match salary, and salary must align with expenditure. For those above the level of scholar-officials, rites and music must regulate them; for common people, laws and regulations must govern them. Lighten taxes on farmland, equalize levies at customs and markets, reduce the number of merchants and traders, rarely impose labor conscription, and do not interfere with farming seasons. If this is done, then the state will become wealthy. This is called enriching the people through proper governance.
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| | 孫卿子: |
人之生不能無羣，羣而無分則争，争則亂，亂則窮矣。故無分者，人之大害也。有分者，天下之本利也。古者，先王分割而等異之也。故使或美或惡，或厚或薄，或逸樂，或劬勞，非特以為淫誇之聲，將以明仁之文，通仁之順也。故為雕琢刻鏤，黼黻文章，使之以辨貴賤而已，不求其觀，為鐘鼓管磬，琴瑟竽笙，使之以辨吉凶，合歡定和而已，不求其餘，為宮室臺榭，使以避燥濕，辨輕重而已，不求其外。 |
| | Human life cannot exist without society, but when society lacks distinctions and roles, conflict arises; from conflict comes disorder, and from disorder comes hardship. Therefore, the absence of distinctions is a great harm to people. Establishing distinctions is the fundamental benefit for all under heaven. In ancient times, the sage kings divided and distinguished roles accordingly. Thus, some were made to be honored or dishonored, treated generously or sparingly, live in ease and pleasure or labor and hardship. This was not merely for ostentatious display but to clarify the principles of benevolence and promote its harmonious practice. Therefore, carving and engraving, embroidered patterns and designs were created merely to distinguish between high and low status—not for their ornamental value. Likewise, bells, drums, flutes, chimes, zithers, and reed pipes were made only to mark auspicious or inauspicious occasions and harmonize joy and concord—not for anything beyond that. Palaces, halls, terraces, and pavilions were built merely to avoid dryness and dampness, and to distinguish weight and comfort—not for external show.
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| | 孫卿子: |
若夫重色而衣之，重味而食之，重財物而制之，合天下而君之，非特以為淫泰也。以為王天下，理萬變，裁萬物，養萬民，兼制天下者，為莫若仁人之善也。夫故其知慮足以治之，其仁厚足以安之，其德音足以化之，得之則治，失之則亂，百姓誠賴其智也。故相率而為之勞苦，以務逸之，以養其智也。誠美其厚也。故為之出死斷亡以覆救之，以養其厚也。誠美其意也。故為雕琢刻鏤，黼黻文章以藩飾之，以養其德也。故仁人在上，百姓貴之如帝，親之如父母，為之出死斷亡者，無他故焉。其所是焉誠美，其所得焉誠大，其所利焉誠多也。故曰：君子以德，小人以力也。百姓之力，待之而後功，百姓之羣，待之而後和，百姓之財，待之而後聚，百姓之勢，待之而後安，百姓之壽，待之而後長，父子不得不親，兄弟不得不順，男女不得不歡，少者以長，老者以養，故曰天地生之，聖人成之，此之謂也。 |
| | As for wearing fine colors, eating rich flavors, and controlling wealth—uniting the whole world under one's rule—is not merely to indulge in luxury. It is for the purpose of ruling over all under heaven, managing countless changes, regulating myriad things, nurturing ten thousand people, and governing the entire world. Nothing surpasses the virtue of a benevolent person in this regard. Therefore, a ruler whose wisdom and foresight are sufficient to govern, whose benevolence is enough to bring peace, and whose moral influence can transform the people—when such a person rules, order prevails; when he fails, disorder follows. The common people truly rely on his wisdom. Therefore, they follow him in labor and toil, striving for ease and comfort, all to nurture their ruler's wisdom. They genuinely admire his benevolence. Therefore, they are willing to risk death and sacrifice their lives to rescue him, all in order to nurture this virtue of benevolence. They genuinely admire his virtue . Therefore, they create carvings and engravings, embroidered patterns and decorations to embellish him, all in order to cultivate his virtue. Therefore, when a benevolent person is in power, the people revere him as a deity and love him as their parents. They are willing to die for him without any other reason. It is because what he upholds is truly beautiful, what he attains is truly great, and the benefits he brings are truly numerous. Therefore it is said: "Gentlemen rely on virtue; petty men depend on strength." The people's strength depends on him to achieve success; the people's society depends on him for harmony; the people's wealth depends on him to accumulate; the people's power depends on him for stability; the people's longevity depends on him to extend. Father and son cannot but be affectionate, brothers cannot but be harmonious, men and women cannot but find joy. The young are raised properly, the old cared for appropriately. Therefore it is said: "Heaven and Earth give birth to them, and sage rulers complete their development." This is what that means.
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| | 孫卿子: |
今之世不然，厚刀布之斂以奪之財，重田野之税以奪之食，苛關市之徵以難其事，權謀傾覆以靡弊之，百姓曉然皆知其將大危亡也。是以臣背其節而不死其事者，無他故焉。人主自取之也。不教而誅，則刑繁而邪不勝，教而不誅，則奸民不懲，誅而不賞，則勤勵之民不勸，誅賞而不類，則下疑俗險，而百姓不壹，故先王明禮義以壹之，致忠信以愛之，尚賢使能以次之，爵服賞慶以申重之，時其事，輕其任，以調齊之，兼覆之，養長之，如保赤子，若是，故奸邪不作，盗賊不起，而化善者勸勉矣。是何則，其道易，其塞固，其政令壹，其防表明也。故曰：上壹則下壹矣。上二則下二矣。 |
| | But in today's world, this is not the case. Heavy levies of weapons and cloth are imposed to strip them of wealth; heavy taxes on farmland take away their food; harsh levies at customs and markets make their affairs difficult; schemes and treachery exhaust and corrupt them. The people clearly know that great peril and destruction await them. Therefore, ministers who abandon their principles and do not die for their duties have no other reason. It is the ruler himself who brings this upon them. To punish without first teaching leads to excessive punishment and the failure to overcome wickedness. To teach but not punish allows lawless people to go unpunished. To punish but not reward fails to encourage those who work diligently. If punishments and rewards are not clearly differentiated, then subordinates will be doubtful, customs dangerous, and the people disunited. Therefore, sage kings clarified rites and righteousness to unify them, promoted loyalty and trustworthiness to love them, valued virtue and employed ability in order, used ranks, insignias, rewards, and honors to reinforce these principles, arranged their duties at appropriate times, assigned light responsibilities to regulate and harmonize them, protected and nurtured them as one would a newborn child. If done thus, then evildoers will not arise, thieves and bandits will not appear, and those inclined toward virtue will be encouraged and motivated. What is the reason for this? Because their path was simple, their defenses strong, their policies unified, and their prohibitions clearly defined. Therefore it is said: "When the ruler is united in purpose, so too are his subjects." If the ruler wavers between two courses, then his subjects will also be divided.
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| | 孫卿子: |
國者，天下之制利用也。人主者，天下之利勢也。得道以持之，則大安也。大榮也。不得道以持之，則大危矣。大累矣。故用國者義立而王，信立而霸，權謀立而亡，三者明主之所謹擇也。仁人之所務白也。湯以亳，武王以鎬，皆百里之地也。天下為一，諸侯為臣，通達之屬，莫不從服，無他故焉。以濟義矣。是所謂義立而王也。齊桓，晉文，楚莊，吳闔廬，越勾踐，是皆僻陋之國也。威動天下，强殆中國，無他故焉。信也。是所謂信立而霸也。不務張其義，濟其信，唯利之求，內則不憚詐其民而求小利焉。外則不憚詐其與而求大利焉。內不修正其所以有，然常欲人之有，如是，則臣下百姓，莫不以詐心得其上矣。上詐其下，下詐其上，則是上下析也。如是，則敵國輕之，與國疑之，權謀日行，而國不免危亡，齊閔，薛公是也。是無他故焉。唯其不由禮義而由權謀也。三者，明主之所謹擇也。而仁人之所務白也。善擇者制人，不善擇者為人制之。 |
| | A state is the means by which all under heaven are governed and utilized effectively. The ruler is the source of advantage and power for all under heaven. If he attains the Way to hold this position, then great peace will prevail. Great honor will follow. If he does not attain the Way to hold this position, great peril awaits. Great burdens will follow. Therefore, in governing a state, one who establishes righteousness becomes king; one who establishes trustworthiness becomes hegemon; one who relies on schemes and cunning will perish. These three paths are what wise rulers carefully choose between. This is the clear concern of benevolent people. Tang ruled from Bo, and King Wu governed from Hao—both were rulers over territories of a hundred li in size. The whole world became one, and all feudal lords submitted as ministers; those who were well-connected and far-reaching could not help but obey. There was no other reason for this. It was because righteousness had been fulfilled. This is what is meant by "establishing righteousness and becoming king." liğinde Qi Huan, Jin Wen, Chu Zhuang, Wu Helu, and Yue Goujian were all rulers of remote and humble states. Their authority stirred the world, their strength nearly dominated Central China—there was no other reason for this. They achieved this because they established trustworthiness and became hegemons. It is trustworthiness. This is what is meant by "establishing trustworthiness and becoming a hegemon." Those who do not strive to uphold righteousness or fulfill trustworthiness, but seek only profit—within the state, they fearlessly deceive their people for petty gains. Outside the state, they do not hesitate to deceive their allies in pursuit of great profit. Within, they do not properly manage what they already possess, yet constantly desire to take from others. In this way, ministers and common people alike will all use deceitful hearts toward their superiors. When rulers deceive their subjects and subjects deceive their rulers, this is when the relationship between ruler and subject breaks apart. In this way, enemy states will look down on them and allied states will doubt them. As schemes and cunning increase daily, the state cannot avoid danger or destruction—this was the case with Qi Min and Xue Gong. This is due to no other reason. They relied on schemes and deceit rather than righteousness and trustworthiness, thus leading to their downfall. It was only because they did not follow rites and righteousness but instead relied on schemes and cunning. These three paths—righteousness, trustworthiness, and scheming—are what wise rulers carefully select between. And this is the clear focus of benevolent people as well. Those who choose wisely govern others; those who choose unwisely are governed by others.
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| | 孫卿子: |
國君者，天下之大器也。重任也。不可不善為擇所而後措之，措險則危，不可不善為擇道然後道之，塗穢則塞，危塞則亡，故道王者之法，與王者之人為之，則亦王矣。道霸者之法，與霸者之人為之，則亦霸矣。道亡國之法，與亡國之人為之，則亦亡矣。故國者，世以新者也。改玉改行也。一朝之日也。一日之人也。然而有千歲之國何也。曰：援夫千歲之信法以持之也。安與夫千歲之信士為之也。人無百歲之壽，而有千歲之信士何也。曰：以夫千歲之法自持者，是乃千歲之信士矣。故與積禮義之君子為之則王，與端誠信全之士為之則霸，與權謀傾覆之人為之則亡，三者，明主之所謹擇也。 |
| | A ruler is the great instrument of all under heaven. It is a grave responsibility. Therefore, one must carefully choose a proper place before placing it; if placed in danger, there will be peril. One must carefully select the right path before proceeding; if the road is corrupt and foul, it will become blocked. When both peril and blockage arise, destruction follows. Therefore, when following the laws of kingship and acting with those who embody the qualities of a king, one too becomes a king. When following the methods of hegemons and acting alongside those who possess the qualities of a hegemon, one also becomes a hegemon. To follow the laws of doomed states and act with those who embody their characteristics is to be doomed as well. Therefore, a state must always renew itself from generation to generation. It is about changing jade and altering conduct—renewing both the ruler's virtue and his actions. This renewal occurs each day of a reign. It is the responsibility of every single day for a ruler. Yet why are there states that endure for a thousand years? It is said: because they uphold the enduring laws and trustworthy principles of those who ruled for a thousand years. They act in harmony with the virtuous and trustworthy individuals of that long-lasting era as well. People do not live for a hundred years, yet how can there be virtuous men who embody trustworthiness and virtue for a thousand years? It is said: those who uphold the laws and principles that have endured for a thousand years are themselves the trustworthy virtuous men of a thousand years. Therefore, when acting with virtuous gentlemen who have accumulated propriety and righteousness, one becomes a king; when acting with upright, sincere, and trustworthy men, one becomes a hegemon; but when acting with scheming and treacherous individuals, one perishes. These three paths are what enlightened rulers carefully choose between.
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| | 孫卿子: |
國危則無樂君，國安則無憂民，亂則國危，治則國安，今君人者，急逐樂而緩治國，豈不過甚哉。譬之是由好聲色而恬無耳目也。豈不哀哉。故百樂者，生於治國者也。憂患者，生於亂國者也。急逐樂而忘治國，非知樂者也。故明君者，必將先治其國，然後百樂得其中，暗君者，必將荒逐樂而緩治國，故憂患不可勝校也。必至於身死國亡，然後止也。豈不哀哉。將以為樂，乃得憂焉。將以為安，乃得危焉。將以為福，乃得死亡焉。豈不哀哉。嗚呼，君人者，亦可以察若言矣。故治國有道，人主有職，若夫論一相以兼率之，使臣下百吏，莫不宿道向方而務，是夫人主之職也。若是則名配堯，禹，人主者守至約而詳，事至逸而功，垂衣裳，不下簟席之上，而海內之人莫不願得以為帝王，夫是之謂至約，樂莫大焉。 |
| | When a state is in peril, its ruler has no joy; when the state is at peace, its people have no worries. Chaos leads to national peril, while order brings national stability. Yet today's rulers eagerly pursue pleasure and neglect the governance of their states—could this not be excessive? This is like loving music and beauty while being indifferent to one's ears and eyes. Is this not lamentable? Therefore, all true joys arise from a well-governed state. Sorrow and suffering arise from a chaotic state. To eagerly pursue pleasure while neglecting the governance of the state is not to truly understand joy. Therefore, an enlightened ruler will first govern the state well; only then can all joys be properly attained. A foolish ruler, however, will indulge in pleasures and neglect governance, so that sorrow and suffering become uncountable. It must inevitably lead to the death of oneself and the destruction of the state before it stops. Is this not lamentable? Seeking joy in this way, one ends up with sorrow. Seeking peace in this manner, one instead encounters peril. Seeking blessings thusly, one ends up with death and destruction. Is this not lamentable? Alas! Those who rule people should indeed reflect upon these words. Therefore, governing a state follows certain principles, and the ruler has specific duties. To appoint one prime minister to lead and oversee all affairs, ensuring that officials at every level diligently pursue their responsibilities with clear direction—this is precisely the duty of the sovereign. If so, then the ruler's reputation will match that of Yao and Yu. As a sovereign, one upholds the utmost simplicity yet attends to details thoroughly; affairs are handled with ease while great achievements result. Sitting in robes without leaving his mat, he inspires all within the seas to wish for him as their emperor—this is called the ultimate simplicity, and there can be no greater joy.
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| | 孫卿子: |
人主者，以官人為能者也。匹夫者，以自能為能者也。人主得使人為之，匹夫則無所移之，今以一人兼聽天下，必自為之然後可，則勞苦耗萃莫甚焉。如是，則雖臧獲不肯與天子易勢業，以是懸天下，壹四海，役夫之道也。 |
| | A sovereign's ability lies in appointing officials properly. An ordinary man considers his own abilities as true capability. A sovereign can make others act on his behalf, but an ordinary man has no one to rely upon. If a single person were to listen to and manage the affairs of all under heaven alone, he must do everything himself before it is possible—this would be the most exhausting and draining task imaginable. Therefore, even a lowly servant would not willingly exchange positions with the Son of Heaven. This is how one governs all under heaven and unifies the four seas—by employing this principle of directing people's labor.
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| | 孫卿子: |
傳曰：士大夫分職而聽，諸侯之君，分土而守，三公總方而議，則天子拱已止矣。故人主欲得善射，射遠中微，則莫若使羿，逢門矣。欲得善馭，及速致遠，則莫若使王良，造父矣。欲調一天下，制秦楚，則莫若聰明君子矣。其用智甚簡，其為事不勞而功名致大，甚易處，而甚可樂矣。 |
| | The Classic says: "Scholars and officials divide responsibilities and listen to orders; the lords of feudal states govern their territories and defend them. The Three Dukes oversee regions and deliberate, so that the Son of Heaven merely sits with folded hands and needs do nothing." Therefore, if a ruler wishes to obtain an excellent archer who can shoot far and hit the smallest targets, there is none better than Yi or Pengmen. If one desires a skilled charioteer who can drive swiftly and reach distant places, there is none better than Wangliang or Zaofu. If one wishes to regulate the entire world and control states like Qin and Chu, there is none better than a wise and virtuous gentleman. Such a person uses wisdom in the simplest way, accomplishes great achievements with little effort, and attains great fame—this is easy to manage and most enjoyable.
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| | 孫卿子: |
夫貴為天子，富有天下，名為聖王，兼制人人，莫得而制也。是人情之所同欲也。欲是之主并肩而存，能建是之士不世絕，千歲而不合，何也。曰：人主不公，人臣不忠也。人主則外賢而偏舉，人臣則争職而妒賢，是其所以不合之故也。人主胡不廣焉。無恤親疏，無偏貴賤，唯誠能之求，人臣輕職業讓賢，而安隨其後矣。如是，則功壹天下，名配禹，舜，物由有可樂，如是其美者乎。嗚呼，君人者亦可以察若言矣。 |
| | To be honored as Son of Heaven, rich in all under heaven, known as a sage-king, and to govern all people while no one can govern oneself—this is the ultimate position. This is what human nature universally desires. Why then, when rulers who desire this rule side by side and virtuous men capable of achieving it do not vanish from generation to generation for a thousand years, have they never yet united? It is said: because rulers are unjust and ministers are disloyal. Rulers exclude the virtuous while favoring favorites, and officials compete for positions and envy the talented—this is why they have never united. Why then do rulers not broaden their minds? They should care neither for closeness nor distance, nor favor the noble over the lowly; they should seek only sincerity and ability. If officials then regard their duties lightly, yield to the virtuous, and follow them contentedly—then all will be well. If so, then one's achievements will unify the world and his fame will rival Yu and Shun. All things will have their joys—how beautiful is such a state! Alas, those who rule people should indeed take these words to heart.
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| | 孫卿子: |
治國者，分已定，則主相臣下百吏，各謹其所聞，不務聽其所不聞，各謹其所見，不務視其所不見，則雖幽閑隱僻，百姓莫不敬分安制以化其上，是治國之徵也。 |
| | To govern a state well, once the divisions of responsibility are clearly established, then sovereigns, prime ministers, officials, and all subordinates must each carefully attend to what they have been entrusted with. They should not seek to hear matters beyond their duty; they must be attentive to what is before them and avoid looking into what does not concern them. In this way, even in the most secluded or remote places, the people will respect their roles, abide by regulations, and emulate their superiors—this is the sign of a well-governed state.
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| | 孫卿子: |
主道治近不治遠，治明不治幽，治一不治二，主能治近則遠者理，主能治明則幽者化，主能當一則百事正，夫兼聽天下，日有餘而治不足者如此也。是治之極也。既能治近，又務治遠，既能治明，又務治幽，既能當一，又務正百，是過者也。過猶不及也。不能治近，又務治遠，不能察明，又務見幽，不能當一，又務正百，是悖者也。故明主好要而暗主好詳，主好要則百事詳，主好詳則百事荒矣。 |
| | The ruler's way is to govern the near, not the distant; to manage what is clear, not what is obscure; to focus on one thing rather than many. If a sovereign can govern well in his immediate domain, then distant matters will naturally be orderly. If he manages clearly visible affairs, even hidden ones will transform accordingly. If he focuses properly on one central principle, all other matters will fall into place. Thus, by concentrating on these priorities, the ruler hears of all under heaven yet finds time sufficient and governance complete. This is the highest achievement in governance. To govern both near and distant matters, to manage both clear and obscure affairs, to focus on one principle while also striving to correct a hundred other things—this is excessive. Excess is as harmful as deficiency. To be unable to govern near matters yet strive for distant ones, to fail in discerning the clear yet seek to see the obscure, and to lack focus on one principle yet attempt to correct a hundred things—this is sheer confusion. Therefore, an enlightened sovereign prefers essentials while a foolish one favors details. When the ruler values essentials, all affairs become well-ordered; when he fixates on trivialities, all matters fall into neglect and disorder.
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| | 孫卿子: |
國得百姓之力者富，得百姓之死者强，得百姓之譽者榮，三得者具，而天下歸之，三得者亡，而天下去之，湯、武興天下同利，除天下同害，政令制度，所以接百姓者，有非理如豪末，必不加焉。故百姓親之如父母，為之死亡而不偷也。亂世不然，使愚詔智，不肖臨賢，生民則致貧隘，使民則甚勞苦，又望百姓為之死，不可得也。孔子曰：審吾所以適人，人之所以來我也。大國之主，好見小利，又好以權謀傾覆之人斷事，社稷必危，是傷國者也。大國之主好詐，羣臣亦從而成俗，羣臣若是，則衆庶亦不隆禮義而好貪利矣。君臣上下之俗，莫不若是，則地雖廣，權必輕，人雖衆，兵必弱，刑雖繁，令不下通，是之謂傷國。 |
| | A state that gains the strength of its people becomes wealthy; one that earns their willingness to die for it becomes strong; and one that receives their praise becomes honored. When these three are fully attained, all under heaven will submit to it. If they are lost, then all under heaven will abandon it. Kings Tang and Wu arose because they shared benefits with the entire world and removed its common harms. Their policies and institutions, in dealing with the people, did not impose even a single unreasonable burden as fine as a hair's tip. Therefore, the common people revered them like parents and were willing to die for them without hesitation or deceit. In times of chaos, it is not so. The foolish command the wise; the unworthy govern the virtuous. For ordinary people, this leads to poverty and hardship. They are made to endure extreme labor and suffering, yet when rulers expect them to die for such a state, they cannot be found. Confucius said: "Reflect on why I am suitable for others and understand why others come to me." The ruler of a great state who is fond of petty gains and entrusts affairs to scheming, treacherous individuals will inevitably bring peril upon the ancestral temple and state—this is one who harms the nation. The ruler of a great state, if fond of deception, will see his ministers follow suit and form a corrupt custom. When officials behave in this way, the common people naturally lose respect for propriety and righteousness and instead become greedy for profit. When the customs of rulers, ministers, and all levels of society are like this, then even if a state's territory is vast, its authority will be weak; though its population may be numerous, its military will be feeble. Even with many laws, commands will not reach down effectively—this is what is called harming the nation.
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| | 孫卿子: |
有亂君，無亂國，有治人，無治法，羿之法非亡也。而羿不世中，禹之法猶存，而夏不世王，故法不能獨立，得其人則存，失其人則亡，法者，治之端也。君子者，法之源也。故有君子，則法雖省足以遍矣。無君子，則法雖具足以亂矣。故明主急得其人，而暗主急得其勢，急得其人，則身逸而國治，功大而名美，急得其勢，則身勞而國亂，功廢而名辱，故君人者，勞於索之，而休於使之。 |
| | There are disorderly rulers but no inherently disordered states; there are virtuous people but no self-sustaining laws. The methods of Yi did not perish— yet Yi did not always hit the mark. The laws of Yu still exist, yet the Xia dynasty did not remain forever a kingdom. Therefore, law cannot stand alone; it survives with the right people and perishes without them. Law is merely the beginning of governance. The gentleman is the source of law. Therefore, with a virtuous man present, even if laws are few, they will be sufficient to cover all matters. Without such a gentleman, even complete and comprehensive laws will lead to disorder. Therefore, an enlightened ruler urgently seeks virtuous individuals, while a foolish one eagerly grasps for power. To seek the right people means effortless governance and national order, great achievements and noble reputation. To grasp at power alone leads to personal exhaustion and state disorder, failed accomplishments and disgraceful fame. Thus, those who rule must labor in seeking capable men but rest assured in employing them.
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| | 孫卿子: |
械數者，治之流也。非治之源也。君子者，治之源也。官人守數，君子養源，故上好禮義，尚賢使能，而無貪利之心，則下亦將綦辭讓，致忠信，而謹於臣子矣。故賞不治政令不繁而俗美，百姓莫敢不順上之法，象上之志，而勸上之事，而安樂之矣。 |
| | Mechanisms and systems are the flow of governance. They are not its source. The gentleman is the true source of governance. When officials adhere to systems and virtuous men nurture the source, then if those above value propriety and righteousness, honor the worthy and employ the capable, without greedy desires for profit, those below will also be deeply respectful, courteous, loyal, trustworthy, and careful in their conduct as subjects. Therefore, rewards need not be excessive; governance and decrees need not be numerous—yet customs will become virtuous. The people dare not disobey the laws of their superiors, emulate their aspirations, encourage their endeavors, and thus find peace and joy in them.
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| | 孫卿子: |
君者，民之源也。源清則流清，源濁則流濁，故有社稷而不能愛民，不能利民，而求民之親愛己，不可得也。民不親不愛而求其為己用，為己死，不可得也。民不為己用，不為己死，而求兵之勁，城之固，不可得也。兵不勁，城不固，而求敵之不至，不可得也。敵至而求無危削，不滅亡，不可得也。故人主欲强固安樂，則莫若反之民，欲附下壹民，則莫若反之政，欲修政美國，則莫若求其人，故君人者，愛民而安，好士而榮，兩者無一焉而亡也。明分職，序事業，拔材官能，莫不治理，則公道達而私門塞矣。公義明而私事息矣。如是，則德厚者進而佞悅者止，貪利者退而廉節者起，兼聽齊明而百事不留，故天子不視而見，不聽而聰，不慮而知，不動而功，塊然獨坐而天下從之，如四支之從心也。 |
| | The ruler is the source for the people. When a source is clear, the stream flows clearly; when it is murky, the water becomes turbid. Therefore, if one possesses an ancestral temple and state but cannot love or benefit the people, yet seeks their affection and loyalty—this will never be achieved. If the people do not feel close to or love you, yet one demands they serve you and die for you—this is also impossible. If the people will not serve or die for you, yet one seeks a strong army and fortified walls—this too is unattainable. With an army not strong and defenses not secure, yet hoping the enemy will not come—is this possible? No. When enemies arrive and one seeks to avoid peril or decline, let alone destruction—this is impossible. Therefore, if a sovereign desires strength, stability, and peace, there is no better course than to return to the people. If one wishes to gain loyalty from subordinates and unify the populace, there is nothing better than returning to sound governance. To improve administration and beautify the state, there is none superior to seeking virtuous men. Thus, a ruler who loves his people enjoys peace; one who values scholars gains honor. Without either of these, ruin follows. When roles and responsibilities are clearly defined, affairs are properly ordered, talents appointed to offices according to ability—then all matters will be well governed. In this way, public justice prevails and private favoritism is blocked. When public righteousness is clear, private schemes cease. In this way, those with thick virtue will advance while flatterers and sycophants are silenced; the greedy will retreat while the upright rise. With impartial listening and clear judgment, all affairs proceed smoothly. Thus, the Son of Heaven sees without looking, hears without listening, knows without deliberation, achieves success without action—sitting alone in stillness, yet all under heaven follows him as limbs obey the mind.
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| | 孫卿子: |
人主有六患，使賢者為之，則與不肖者規之，使智者慮之，則與愚者論之，使修士行之，則與奸邪之人疑之，雖欲成功，得乎哉。譬之是猶立直木而恐其影之枉也。惑莫大焉。語曰：公正之士，衆人之痤也。循道之人，奸邪之賊也。今使奸邪之人論其怨賊，而求其無偏，得乎哉。譬之是猶立枉木而求其影之直也。亂莫大焉。故古之人為之不然，其取人有道，其用人有法，取人以道，參之以禮，用人之法，禁之以等，行義動静，度之以禮，智慮取捨，稽之以成，日月積久，挍之以功，故卑不得臨尊，輕不得懸重，愚不得謀智，是以萬舉不過也。 |
| | A sovereign has six dangers: if he entrusts tasks to the virtuous, then those of poor character will oppose them; if he consults the wise, then fools will argue with them; if he sends upright men to act, then corrupt and treacherous people will doubt them. Under such circumstances, can success be achieved? This is like planting an upright tree yet fearing its shadow might bend. No greater confusion exists than this. lóg It is said: "A just and upright man is a thorn in the side of ordinary people." One who follows the Way is the enemy of corrupt and treacherous men. Now, if one allows corrupt and treacherous individuals to judge their enemies and yet expects impartiality—can this be achieved? This is like planting a crooked tree and expecting its shadow to be straight. No greater disorder exists than this. Therefore, the ancients did not act in this way. They had principles for selecting people and methods for employing them. When choosing individuals, they followed a principle and tested them with propriety; when using them, they applied rules to prevent disorder. In conduct—whether active or at rest—they measured by rites; in wisdom and decision-making, they verified through past achievements. Over time, their worth was assessed by accomplishments. Thus, the lowly could not overstep the noble, the light-weight could not outweigh the heavy, nor could the foolish scheme against the wise. For this reason, all actions were free of error.
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| | 孫卿子: |
人主欲得善射，射遠中微者，欲得善馭，及速致遠者，懸貴爵重賞以招致之，內不可阿子弟，外不可隱遠人，能致是者取之，是豈不必得之之道哉。雖聖人不能易也。欲治國馭民，調壹上下，將內以固城，外以拒難，治則制人，人不能制也。亂則危辱滅亡，可立而待也。而求卿相輔佐，則獨不若是其公也。唯便辟親比己者之用也。豈不過甚哉。故有社稷者莫不欲强，俄則弱矣。莫不欲安，俄則危矣。莫不欲存，俄則亡矣。故明主有私人以金石珠玉，無私人以官職事業，是何也。曰：本不利於所私也。彼不能而主使之，則是主暗也。臣不能而誣能，則是臣詐也。主暗於上，臣詐於下，滅亡無日，俱害之道也。夫文王非無貴戚也。非無子弟也。非無便僻也。乃舉太公而用之，兼制天下，立七十一國，姬姓獨居五十三人，周之子孫，莫不為顯諸侯，如是者，能愛人也。故舉天下之大道，立天下之大功，然後隱其所憐所愛。故曰：唯明主為能愛其所愛，暗主則必危其所愛，此之謂也。 |
| | If a sovereign wishes to obtain an expert archer who can strike distant and minute targets, or a skilled charioteer capable of swift long-distance travel, he should offer high ranks and generous rewards to attract them. Internally, he must not favor his own relatives; externally, he must not conceal talented individuals from afar. Whoever achieves these standards is to be selected—could this possibly fail to yield the desired results? Even a sage could not improve upon this method. To govern the state and lead its people, to harmonize all levels above and below, to strengthen defenses within against attack and resist external threats—when a state is well governed, it controls others while no one can control it. When in disorder, peril, disgrace, destruction, and ruin are imminent and await only the moment to strike. Yet when seeking chancellors and assistants, one is not as impartial in this matter. Only those who are sycophants, flatterers, or close associates of the ruler are employed. Is this not excessive? Therefore, those who hold a state and its people all desire strength; yet soon they become weak. None do not wish for stability, yet soon danger arises. None do not desire to endure, yet soon they perish. Therefore, a wise ruler may bestow private gifts of gold, stone, pearls, and jade upon individuals, but will not grant them official positions or responsibilities. Why is this so? It is said: "The root cause lies in the fact that such private interests are detrimental to the state." If a ruler appoints someone who is unqualified, then it is the ruler who is ignorant. If an official is incompetent yet falsely claims competence, this is deception on the part of the minister. When a ruler is ignorant above and ministers are deceptive below, destruction will come in no time; this is a path of mutual ruin. King Wen was not without noble relatives. He was not lacking in sons and nephews. He was not devoid of sycophants. Yet he appointed Tai Gong and entrusted him with authority, thereby subduing the entire world. He established seventy-one states, fifty-three of which were ruled by members of the Ji clan. Descendants of King Zhou became prominent feudal lords. In this way, one who can truly care for others is revealed. Therefore, by upholding the great principles of the world and achieving its greatest accomplishments, one then conceals his loved ones and those he favors. Hence it is said: "Only a wise ruler can truly love what he loves; an ignorant ruler will inevitably endanger what he loves." This is the meaning of that saying.
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| | 孫卿子: |
從命而利君謂之順，從命而不利君謂之諂，逆命而利君謂之忠，逆命而不利君謂之篡，不恤君之榮辱，不恤國之臧否，偷合苟容，以持禄養交而已，謂之國賊，君有過謀過事，將危國家，隕社稷之具也。大臣父兄有能進言於君，用則可，不用則去，謂之諫，有能進言於君，用則可，不用則死，謂之争，有能比智同力，率羣臣百吏，而相與强君矯君，以解國之大患，除國之大害，成於尊君安國，謂之輔，有能抗君之命，竊君之重，反君之事，以安國之危，除君之辱，謂之弼，故諫争輔弼之人，社稷之臣也。國君之寶也。明君之所尊所厚也。而暗主惑君為己賊也。故明君之所賞，暗君之所罰也。暗君之所賞，明君之所殺也。傳曰：從道不從君，正義之臣設，則朝廷不頗，諫争輔弼之人信，則君過不遠，爪牙之士施，則仇讎不作，邊境之臣處，則界垂不喪，故明主好同，暗主好獨，明主尚賢使能，而饗其盛，暗主妒賢畏能而滅其功，罰其忠，賞其賊，夫是之謂至暗，有大忠者，有次忠者，有下忠者，有國賊者，以德覆君而化之，大忠也。以德調君而補之，次忠也。以是諫非而怒之，下忠也。不恤君之榮辱，不恤國之臧否，偷合苟容，以持禄養交而已，國賊也。 |
| | To obey a command that benefits the ruler is called "shun" (obedience). To obey a command that does not benefit the ruler is called "chian" (flattery). To disobey a command but act in the ruler's interest is called "zhong" (loyalty). To disobey and yet cause harm to the ruler is termed "cuan" (usurpation). One who cares neither for the ruler's honor or disgrace nor for the state's well-being, merely seeking personal favor and preserving office while cultivating connections—such a person is called a national traitor. When a ruler makes erroneous plans or engages in harmful actions that threaten the nation and endanger its foundation, this constitutes the very tool of destruction for the country. When a high minister or the ruler's father or elder brother can offer advice to the sovereign, and if it is accepted, that is acceptable; if not accepted, they may leave—their action is called "jian" (admonition). When one offers advice to the ruler, and if accepted, that is good; but if rejected, they are willing to die for their cause—this is termed "zheng" (protest). One who can match wisdom with strength, lead ministers and officials together, and jointly restrain or correct the sovereign in order to resolve a great national crisis and remove grave dangers, thereby achieving respect for the ruler and stability of the state—is called a "fu" (assistant). One who dares to defy the ruler's orders, seize authority from him, and oppose his actions in order to rescue the nation from peril and remove disgrace from the sovereign is termed a "bi" (counselor). Therefore, those who offer admonition, protest, assistance, or counsel are ministers of the state. They are the treasures of the ruler and the nation. They are what a wise sovereign honors and values most highly. But an ignorant ruler, misled by actions, treats them as enemies to himself. Therefore, what a wise sovereign rewards is precisely what an ignorant one punishes. What an ignorant ruler rewards, a wise one would execute. The Classic says: "Follow the Way, not the ruler." When upright ministers who uphold justice are appointed, then the court remains impartial. When those who offer advice, protest, assist, or counsel are trusted, then the ruler's errors do not go far. When loyal and capable officials are deployed, enemies will not rise up; when frontier officials are properly stationed, borders will not be lost. Therefore, a wise sovereign favors harmony with virtuous men, while an ignorant one clings to his own views. A wise ruler values talent and ability, thus enjoying prosperity; an ignorant one envies the capable and fears the talented, thereby erasing their achievements, punishing those who are loyal, and rewarding traitors. This is called ultimate ignorance. There are four types of loyalty: great loyalty, secondary loyalty, lesser loyalty, and national treachery. To cover the ruler with virtue and transform him—this is great loyalty. To regulate the ruler through virtue in order to correct and supplement his governance—is termed secondary loyalty. To advise against wrongdoing with anger—this is called lesser loyalty. One who cares neither for the honor or disgrace of the ruler nor for the well-being or corruption of the state, but merely seeks to curry favor and preserve office while cultivating personal connections—such a person is a national traitor.
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| | 孫卿子: |
人主之患，不在乎不言，而在乎不誠，夫言用賢者，口也。却賢者，行也。口行相反，而欲賢者之至，不肖者之退，不亦難乎。夫曜蟬者，務在明其火，振其樹而已，火不明，雖振其樹無益也。今人主有能明其德，則天下歸之，若蟬之歸明火也。 |
| | The greatest danger for a sovereign does not lie in silence, but in insincerity. To speak of employing the virtuous is merely an act of the mouth. To reject the virtuous, however, is an action. When words and actions are contradictory, yet one desires virtuous people to come forward and the unworthy to be removed—would this not be difficult? One who wishes to capture cicadas must focus on making the fire bright and shaking the tree. But if the fire is not bright, even shaking the tree will be of no use. Now, when a sovereign can illuminate his virtue, all under heaven will return to him—just as cicadas are drawn to the bright flame.
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| | 孫卿子: |
臨武君與荀卿議兵於趙孝成王前。王曰：請問兵要。臨武君曰：上得天時，下得地利，觀敵之變動，後之發，先之至，此用兵之要術也。荀卿曰：不然，所聞古之道，凡用兵戰攻之本，在乎一民也。弓矢不調，則羿不能以中微，六馬不和，則造父不能以致遠，士民不親附，則湯，武不能以必勝也。故善附民者，是乃善用兵者也。故兵要在乎善附民而已。臨武君曰：不然，兵之所貴者，勢利也。所行者，變詐也。善用之者，莫知其所從出，孫，吳用之，無敵於天下，豈必待附民乎。荀卿曰：不然，臣之所道，仁人之兵，王者之志也。君之所貴，權謀勢利，攻奪變詐也。仁人之兵，不可詐也。彼可詐者，怠慢者也。故以桀詐桀，猶有幸焉。以桀詐堯，譬之若以卵投石，若以指撓沸，若赴水火，入焉焦没耳，故仁人上下一心，三軍同力，臣之於君，下之於上，若子之事父，弟之事兄，若手臂之捍頭目而覆胸腹也。詐而襲之，與先驚而後擊之一也。臨武君曰：善。 |
| | Linwu Jun and Xun Qing debated military matters before King Xiaocheng of Zhao. The king said: "Please, tell me the essentials of warfare." Linwu Jun said: "Superior to all is the advantage of timing, inferior to none in terrain. Observe changes in the enemy, strike after them but arrive before them—this is the essential art of warfare." Xun Qing said: "Not so. What I have heard from ancient principles is that the fundamental basis for waging war and conducting attacks lies in uniting the people." If bow and arrow are not properly adjusted, even Yi could not strike a minute target; if six horses are not in harmony, even Zhao Fu could not achieve long-distance travel. If the soldiers and people do not closely support the ruler, then Tang and Wu would not be able to guarantee victory. Therefore, one who is skilled in winning the hearts of the people is truly a master of military affairs. Thus, the essence of warfare lies solely in being good at winning the people's attachment. Linwu Jun said: "Not so. What is most valued in warfare is momentum and advantage." What is practiced is change and deception. He who skillfully employs them will know not where they come from. Sun and Wu used these methods, becoming invincible under heaven—was it necessary for them to rely on winning the people's support? Xun Qing said: "Not so. What I speak of is the army of benevolent men, embodying the will of a sage-king." What you value—stratagems, power, advantage, and deception in attack and seizure—is not the way of benevolent men. The army of a benevolent ruler cannot be deceived. Those who can be deceived are the negligent and careless. Therefore, when a tyrant deceives another tyrant, there is still some chance of success. But to use a tyrant's methods against Yao is like throwing an egg at a stone, or using one's finger to stir boiling water—it is as reckless as rushing into fire and water, where only burning and drowning await. Therefore, under the rule of benevolent men, rulers and subjects are united in purpose; all three divisions of the army act with shared strength. Ministers toward their sovereigns, subordinates toward those above them—just like a son serving his father or a younger brother obeying an elder one—it is as if arms protect the head and eyes while shielding the chest and abdomen. To deceive and attack, or to alarm first before striking—these are one in essence. Linwu Jun said: "Well said."
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| | 孫卿子: |
陳嚻問荀卿曰：先生議兵，常以仁義為本，仁者愛人，義者修理，然則又何以兵為，凡所為有兵者，為争奪也。荀卿曰：非汝所知也。彼仁者愛人，愛人，故惡人之害之也。義者修理，修理，故惡人之亂之也。彼兵者，所以禁暴除害也。非争奪也。故仁人之兵，所存者神，所過者化，若時雨之降，莫不悅喜，故近者親其善，遠方慕其德，兵不血刃，遠邇來服，德盛於此，施及四極。 |
| | Chen Xiao asked Xun Qing: "Master, when you discuss warfare, you always take benevolence and righteousness as the foundation. Benevolence is loving others; righteousness is following reason. Yet then why do we need an army at all? After all, the reason for having armed forces is to contend and seize." Xun Qing said: "That is not what you understand." A benevolent person loves others; because he loves them, he hates that which harms them. Righteousness means following reason; by following reason, one detests what causes disorder. An army exists to suppress violence and eliminate harm. It is not for contention or seizure. Therefore, the army of a benevolent man inspires awe in those who remain and transforms those he passes. It is like timely rain falling—none but are joyful and pleased. Thus, nearby people cherish his virtue, while distant lands admire his moral excellence. No bloodshed occurs with weapons drawn; both near and far come to submit. When virtue reaches such a height, its influence extends to the four corners of the world.
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| | 孫卿子: |
天行有常，不為堯存，不為桀亡，應之以治則吉，應之以亂則凶，强本而節用，則天不能貧，養備而動時，則天不能病，循道而不貳則天不能禍，故水旱不能使之饑，寒暑不能使之疾，妖不能使之凶，背道而妄行，則天不能吉，故水旱未至而饑，寒暑未薄而疾，怪未生而凶，受時與治世同，而殃禍與治世異，不可以怨天，其道然也。故明於天人之分，則可謂至人矣。 |
| | The operation of Heaven follows a constant pattern; it does not exist because of Yao, nor perish because of Jie. To respond with order brings good fortune; to respond with disorder brings misfortune. If one strengthens the fundamentals and practices frugality, Heaven cannot make him poor. If provisions are adequate and actions timely, Heaven cannot bring illness. If one follows the Way without deviation, Heaven cannot inflict disaster. Thus, drought or flood cannot cause famine, cold or heat cannot bring disease, and omens of ill fortune cannot lead to misfortune. But if one turns from the Way and acts recklessly, then even Heaven cannot grant good fortune. Hence, famine may arise before drought or flood occurs; illness may appear before cold or heat strikes; disaster may manifest before strange signs emerge. Though receiving the same time and conditions as a well-governed age, the calamities differ—this is not something to blame Heaven for, but rather the result of one's own path. Therefore, he who understands the distinction between Heaven and humanity may be called a sage indeed.
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| | 孫卿子: |
天不為人之惡寒輟冬，地不為人之惡遼遠輟廣，君子不為小人之匈匈輟行，天有常道，地有常數，君子有常體，君子道其常，小人計其功。 |
| | Heaven does not cease winter because people dislike the cold; Earth does not stop being vast because people find it distant. A gentleman does not halt his conduct due to the clamor of petty men. Heaven has its constant principles, Earth its fixed patterns, and a gentleman his consistent nature. The gentleman follows these constants, while the petty man calculates only for personal gain.
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| | 孫卿子: |
星墜木鳴，國人皆恐，是天地之變，陰陽之化，物之罕至者也。怪之可也。而畏之非也。夫日月之有食，風雨之不時，怪異之儻見，是無世而不嘗有之，上明而政平，則是雖并世起，無傷也。上暗而政險，則是雖無一至者，無益也。若夫天地之變，畏之非也。人妖則可畏也。政險失民，田蕪稼惡，糴貴民饑，道路有死人，夫是之謂人妖也。政令不明，舉措不時，本事不理，夫是之謂人妖也。禮義不修，外內無别，男女淫亂，父子相疑，上下乖離，寇難日至，夫是之謂人妖也。三者錯，無安國矣。其說甚邇，其灾甚慘。傳曰：萬物之怪書不說，無用之辨，不急之察，弃而不治也。若夫君臣之義，父子之親，夫婦之别，則日切磋而不舍也。 |
| | When stars fall and trees cry out, all the people are frightened—these are changes in Heaven and Earth, transformations of yin and yang, rare occurrences among things. It is natural to find them strange. But fearing them is wrong. Eclipses of the sun and moon, untimely winds and rains, strange occurrences—these have always appeared in every age. When a sovereign is wise and governance just, even if such events occur together, they cause no harm. But when the ruler is ignorant and government corrupt, then even if not a single strange event occurs, it brings no benefit. As for changes in Heaven and Earth—fearing them is wrong. But human omens are indeed to be feared. When governance is corrupt and the people lose trust, fields lie fallow and crops are poor; grain prices soar and famine spreads; corpses litter the roads—this is what is called a human omen. When government decrees are unclear, actions untimely, and fundamental duties neglected—this too is termed a human omen. When rites and righteousness are neglected, distinctions between inside and outside collapse, men and women indulge in disorder, father and son suspect each other, superiors and subordinates become estranged, and bandits and calamities arrive daily—this is also called a human omen. When these three conditions occur together, no state can remain secure. Their causes are near at hand, yet their disasters are grievous indeed. The Classic says: "Strange phenomena among all things need not be recorded; distinctions without use, and investigations of no urgency—these should be abandoned and left unaddressed." But as for the principles between ruler and minister, the affection of father and son, and the distinctions between husband and wife—these must be constantly refined and never abandoned.
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| | 孫卿子: |
在天者莫明於日月，在人者莫明於禮義，故人之命在天，國之命在禮，君人者隆禮尊賢而王，重法愛民而霸，好利多詐而危，權謀傾覆而亡矣。 |
| | Among things in Heaven, nothing is clearer than the sun and moon; among people, nothing surpasses rites and righteousness. Therefore, human destiny lies in Heaven, but a state's fate rests on rites. A ruler who elevates rites and honors the virtuous becomes king; one who emphasizes law and loves his people achieves hegemony; he who favors profit and deceit brings danger upon himself; while he who resorts to stratagems and treachery will perish.
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| | 孫卿子: |
主道明則下安，主道幽則下危，故下安則貴上，下危則賤上，故上易知則下親上矣。上難知則下畏上矣。下親上則上安，下畏上則上危，故主道莫惡乎難知，莫危乎使下畏己。傳曰：惡之者衆，則危矣。 |
| | When the ruler's way is clear, his subjects are at peace; when it is obscure, they face danger. Therefore, when subordinates feel secure, they honor their sovereign; when in peril, they look down upon him. Thus, when a ruler is easy to understand, his people will be close to him. When a ruler is hard to fathom, his subjects will fear him. When subordinates are close to the ruler, he is secure; when they fear him, he is in danger. Therefore, for a sovereign, nothing is worse than being difficult to understand, and no greater peril exists than causing his subjects to fear him. The Classic says: "When many people hate a ruler, he is in grave danger."
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| | 孫卿子: |
入孝出悌，人之小行也。上順下篤，人之中行也。從道不從君，從義不從父，人之大行也。孝子所以不從命有三：從命則親危，不從命則親安，孝子不從命，乃衷也。從命則親辱，不從命則親榮，孝子不從命，乃義也。從命則禽獸，不從命則修飾，孝子不從命，乃敬也。故可以從而不從，是不子也。未可以從而從，是不衷也。明於從不從之義，而能致恭敬，忠信端慤以慎行之，則可謂大孝矣。傳曰：從道不從君，從義不從父，此之謂也。 |
| | Filial piety at home and respect for elders abroad are the minor virtues of humanity. Respecting superiors above and being loyal below is the moderate virtue of a person. To follow the Way rather than the ruler, to follow righteousness rather than one's father—this is the highest virtue of humanity. A filial son has three reasons for disobeying a command: to obey would endanger his parents; to disobey ensures their safety. Thus, when the filial son disobeys, it is in accordance with true devotion. To obey would bring disgrace to his parents; to disobey brings them honor. In such a case, the filial son's disobedience is an act of righteousness. To obey would make one no better than a beast; to disobey leads to cultivation and refinement. In this case, the filial son's disobedience is an expression of reverence. Therefore, if one can obey but chooses not to, it shows a lack of filial piety. To obey when it is inappropriate to do so is to act without sincerity. To understand the meaning of when to obey and when not to obey, and yet be able to maintain reverence, loyalty, trustworthiness, sincerity, and prudence in one's conduct—this may truly be called great filial piety. The Classic says: "To follow the Way rather than obey the ruler, to uphold righteousness rather than submit to one's father"—this is what it means.
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| | 孫卿子: |
繁弱巨黍，古之良弓也。然而不得排檠，則不能自正，干將莫耶，古之良劍也。然而不加砥礪，則不能利，不得人力，則不能斷，驊騮騄駬，古之良馬也。然而必前有銜轡之制，後有鞭策之威，加之以造父之馭，然後一日致千里也。夫人雖有性質美而心辨智，必求賢師而事之，擇賢友而友之，得賢師而事之，則所聞者堯，舜，禹，湯之道也。得良友而友之，則所見者忠信敬讓之行也。身日進於仁義而不自知者，靡使然也。今與不善人處，則所聞者欺誣詐僞也。所見者污漫淫邪貪利之行也。身且加於刑戮而不自知者，靡使然也。傳曰：不知其子，視其友，不知其君，視其左右，靡而已矣。 |
| | Fanrui and Jushu were fine bows of ancient times. Yet without a bowing aid, they could not straighten themselves. Ganjiang and Moye were fine swords of ancient times. Yet without polishing, they could not become sharp; and without human strength, they could not cut. Hualiu and Lulu were fine horses of ancient times. Yet they could only run a thousand li in one day if there were bridle and reins to control them from the front, whips and spurs for discipline from behind, and the skill of Zhaofu as their driver. A person, though naturally endowed with fine qualities and a discerning mind, must seek out a virtuous teacher to serve and choose a worthy friend as an associate. By serving a virtuous teacher, one hears the Way of Yao, Shun, Yu, and Tang. By associating with a good friend, one sees conduct marked by loyalty, trustworthiness, reverence, and courtesy. One's daily progress toward benevolence and righteousness without realizing it is due to the influence of such surroundings. Now, if one associates with wicked people, what one hears are lies, deceptions, and falsehoods. What one sees is conduct marked by filth, licentiousness, depravity, greed, and a pursuit of profit. One's own body may be subjected to punishment or death without one realizing it—this is also due to the influence of such circumstances. The Classic says: "To know a son, look at his friends; to know a ruler, observe those around him." This is the very essence of influence.
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| | 孫卿子: |
桓公用其賊，文公用其盗，故明主任計不信怒，暗主信怒不任計，計勝怒則强，怒勝計者亡。 |
| | Huan Gong used his thieves, and Wen Gong employed his bandits. Therefore, a wise ruler values strategy over anger, while an ignorant ruler believes in anger but neglects strategy. When strategy prevails over anger, the state grows strong; when anger prevails over strategy, the state perishes.
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| | 孫卿子: |
天子即位。上卿進曰：如之何憂長也。能除患則為福，不能則為賊，授天子一策。中卿進曰：配天而有下土者，先事慮事，先患慮患，先事慮事謂之接，接則事優成，先患慮患謂之豫，豫則禍不生，事至而後慮者後之後之則事不舉，患至而後慮者謂之困，困則禍不可禦，授天子二策。下卿進曰：敬戒無怠，慶者在堂，吊者在閭，禍與福鄰，莫知其門，務哉務哉。萬民望之，授天子三策。 |
| | The Son of Heaven ascended the throne. A senior minister advanced and said, "How can we endure such prolonged worries?" If one is able to remove the source of trouble, it becomes a blessing; if not, it turns into a threat. He presented the Son of Heaven with one strategy. The middle-ranking minister advanced and said: "He who is matched with Heaven and rules the land below must first consider matters before they arise, and anticipate troubles before they occur. To think about affairs beforehand is called preparation; with preparation, affairs can be successfully managed. To foresee dangers in advance is called prudence; with prudence, calamities will not arise. To deliberate only after an affair has occurred is to act too late; acting too late means the matter cannot succeed. To consider dangers only after they have arrived is called being trapped; when one is trapped, misfortune becomes unstoppable." He presented the Son of Heaven a second strategy. The junior minister advanced and said: "Revere caution without idleness. Those who celebrate are in the hall, while those who mourn stand at the gate. Calamity and fortune dwell side by side; no one knows which door they will knock on. How important it is! How urgent it is!" The ten thousand people looked to him in expectation. He presented the Son of Heaven a third strategy.
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| | 孫卿子: |
口能言之，身能行之，國寶也。口不能言，身能行之，國器也。口能言之，身不能行，國用也。口言善，身行惡，國妖也。治國者、敬其寶，愛其器，任其用，除其妖。 |
| | One who can speak with words and act accordingly is a national treasure. One who cannot speak but acts properly is a national talent. One who can speak well but does not act accordingly is merely useful to the state. One whose words are good yet whose actions are evil is a demon of the state. A ruler who governs the country should revere its treasures, cherish its talents, employ those who are useful, and eliminate its demons.
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| | 孫卿子: |
義與利者，人之所，兩有也。雖堯，舜不能去民之欲利，然而能使其欲利不克其好義也。雖桀，紂亦不能去民之好義，然而能使其好義不勝其欲利也。故義勝利者為治世，利克義者為亂世，上重義則義克利，上重利則利克義，故天子不言多少，諸侯不言利害，大夫不言得喪，士不能通貨財，從士以上，皆羞利而不與民争業，樂分施而耻積藏，然後民不困，則貧窶者有所竄其中矣。仁義禮善之於人也。譬之若貨財粟米之於家也。多有之者富，少有之者貧，至無有者窮。 |
| | Righteousness and profit are both inherent in human nature. Even Yao and Shun could not remove the people's desire for profit, yet they were able to ensure that this desire did not overpower their love of righteousness. Even Jie and Zhou could not eliminate the people's fondness for righteousness, yet they were unable to prevent this fondness from being overcome by their desire for profit. Therefore, when righteousness prevails over profit, it is an age of good governance; when profit overcomes righteousness, it is an era of chaos. When the ruler values righteousness, righteousness will prevail over profit; when he values profit, profit will overcome righteousness. Thus, the Son of Heaven does not speak of quantity or measure, feudal lords do not mention profit or loss, officials do not discuss gains and losses, and scholars cannot engage in commerce. From the rank of scholar upward, all regard seeking profit as shameful and do not compete with the people for livelihood; they take joy in sharing and are ashamed of hoarding wealth. Only then will the common people not suffer hardship, and even those who are poor and destitute will find a place to survive within society. Benevolence, righteousness, propriety, and virtue are essential for people. They are to a person what goods, wealth, grain, and rice are to a household. Those who possess much of them are rich; those with little are poor; and those without any at all are destitute.
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| | 孫卿子: |
聖王在上，分義行乎下，則士大夫無沉淫之行，百吏官人無怠慢之事，衆庶百姓無奸怪之俗，無盗賊之罪，莫敢犯上之禁，天下曉然皆知夫盗竊之不可以為富也。皆知夫賊害之不可以為壽也。皆知夫犯上之禁不可以為安也。由其道，則人得其所好焉。不由其道，則必遇其所惡焉。是故刑罰甚省，而威行如流也。故刑當罪則威，不當罪則侮，爵當賢則貴，不當賢則賤。 |
| | When a sage ruler is in power and righteousness prevails among the people, scholars and officials will not indulge in licentious behavior; government officers will have no negligence or carelessness; commoners and the general populace will lack corrupt customs and criminal tendencies. There will be no thieves or robbers, for none dare to violate the prohibitions of their superiors. The whole world will clearly understand that theft cannot lead to wealth. All will know that committing harm and violence cannot bring a long life. All will understand that violating the prohibitions of one's superiors cannot lead to peace and security. Following this path, people attain what they truly desire. Not following this path will inevitably lead one to encounter what he detests. Therefore, punishments are greatly reduced, yet authority flows like a river. Thus, when punishment fits the crime, authority is respected; if it does not match the offense, it invites contempt. When rank corresponds to virtue, it commands respect; if rank is given without virtue, it brings disgrace.
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| | 孫卿子: |
古者，刑不過罪，爵不逾德，故殺其父而臣其子，殺其兄而臣其弟，刑罰不怒罪，爵賞不逾德，是以為善者勸，為不善者沮，威行如流，化易如神，亂世不然，刑罰怒罪，爵賞逾德，以族論罪，以世舉賢，故一人有罪，而三族皆夷，雖德如舜，不免刑均，是以族論罪也。先祖賢，子孫必顯，行雖如桀，列從必尊，此以世舉賢也。以族論罪，以世舉賢，欲無亂，得乎。 |
| | In ancient times, punishments did not exceed the crime, and ranks were not given beyond virtue. Thus, if a father was killed, his son could still become a subject; if a brother was slain, his younger sibling might yet be honored. Punishments were never excessive to the offense, and rewards never surpassed merit. Therefore, those who acted virtuously were encouraged, while evildoers were discouraged. Authority flowed like water, and transformation occurred as by magic. In chaotic times, however, punishments exceeded crimes, and honors went beyond virtue. Crimes were judged according to family lineage, and worth was assessed based on birth rather than merit. Thus, if one person committed a crime, three generations of his clan would be exterminated; even if someone possessed the virtue of Shun, he could not escape equal punishment—this is judging by family ties. If an ancestor was virtuous, descendants would surely be honored; even if their conduct resembled that of Jie, they would still receive respect—this is selecting the worthy based on lineage. To judge crimes by family and select the worthy by birth, yet hope for order—is this possible?
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| | 孫卿子: |
尊聖者王，貴賢者霸，敬賢者存，嫚賢者亡，古今一也。故尚賢使能，等貴賤，分親疏，序長幼，此先王之道也。故尚賢使能，則主尊下安，貴賤有等，則令行而不留，親疏有分，則施行而不悖，長幼有序，則事業捷成而有所休，故仁者仁此者也。義者分此者也。節者死生此者也。忠者惇慎於此者也。兼此而能之，備矣。 |
| | He who reveres sages becomes a king; he who values the virtuous becomes a hegemon; he who respects the worthy survives; he who belittles the virtuous perishes. This has been true from ancient times to the present. Therefore, honoring the worthy and employing capable individuals, distinguishing between noble and humble ranks, separating close from distant relations, and ordering by seniority—this is the Way of former kings. Therefore, by honoring the worthy and employing the capable, a ruler gains respect while subordinates find peace. When ranks of noble and humble are clearly defined, commands will be carried out without obstruction; when relations of closeness and distance are properly divided, actions proceed without contradiction; when seniority is observed in order, endeavors achieve swift success with time for rest. Thus, benevolence consists precisely in this. Righteousness lies in distinguishing these matters clearly. Moderation determines life and death through this principle. Loyalty lies in being earnest and cautious regarding these matters. To possess all of these abilities is to be complete.
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