| | 申鑒: |
夫道之大本，仁義而已，五典以經之，羣籍以緯之，前鑒既明，後復申之，故古之聖王，其於仁義也。申重無已，篤厚無疆，謂之申鑒，天作道，皇作極，臣作輔，民作基，制度以綱之，事業以紀之，先王之政，一曰承天，二曰正身，三曰任賢，四曰恤民，五曰明制，六曰立業，承天惟允，正身惟恒，任賢惟固，恤民惟勤，明制惟典，立業惟敦，是謂政體。 |
| | The fundamental principle of the Dao is nothing more than benevolence and righteousness. The Five Classics establish this as a standard, while various texts elaborate upon it. Since earlier precedents are already clear, later generations reiterate them; thus, ancient sage-kings regarded benevolence and righteousness as essential. Repeated emphasis without ceasing, and deep sincerity without bounds—this is called reaffirming the precedent. Heaven establishes the Dao; the Son of Heaven sets the ultimate standard; ministers serve as assistants; the people form the foundation. Institutions provide the framework, while endeavors record achievements. The governance of former kings consisted of six principles: first, upholding heavenly mandate; second, rectifying one's own conduct; third, appointing virtuous and capable officials; fourth, caring for the people; fifth, clarifying institutions; sixth, establishing great undertakings. Upholding heavenly mandate requires sincerity; rectifying oneself demands constancy; appointing talent ensures stability; caring for the people calls for diligence; clarifying institutions relies on classical standards; and establishing endeavors depends on earnestness. This is called the political system.
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| | 申鑒: |
致治之術，先屏四患，乃崇五政，一曰僞，二曰私，三曰放，四曰奢，僞亂俗，私壞法，放越軌，奢敗制，四者不除，則政無由行矣。俗亂則道荒，雖天地不得保其性矣。法壞則世傾，雖人主不得守其度矣。軌越則禮亡，雖聖人不得全其行矣。制敗則欲肆，雖四表不能充其求矣。是謂四患，興農桑以養其生，審好惡以正其俗，宣文教以章其化，立武備以秉其威，明賞罰以統其法，是謂五政。 |
| | The method of achieving good governance begins by eliminating four evils, then upholding five policies. The first evil is falsehood; the second is selfishness; the third is indulgence in licentious behavior; and the fourth is extravagance. Falsehood disrupts customs; selfishness undermines laws; indulgence violates norms; and extravagance corrupts institutions. If these four evils are not removed, governance cannot proceed properly. When customs become chaotic, the Dao becomes neglected; even Heaven and Earth cannot preserve their nature. When laws are corrupted, society tilts toward disorder; even a sovereign ruler cannot uphold his proper standards. When norms are transgressed, rites perish; even sage men cannot fully carry out their conduct. When institutions collapse, desires run rampant; even the four quarters of the world cannot satisfy such demands. These four evils are known as the Four Evils. To address them, one must promote agriculture and sericulture to sustain people's livelihoods; discern between good and evil to rectify customs; propagate literary education to clarify moral influence; establish military preparedness to uphold authority; and clearly define rewards and punishments to regulate laws. These five measures are called the Five Policies.
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| | 申鑒: |
民不畏死，不可懼以罪，民不樂生，不可勸以善，雖使卨布五教，咎繇作士，政不行焉。故在上者，先豐民財，以定其志，帝耕藉田，后桑蠶宮，國無游民，野無荒業，財不虛用，力不妄加，以周民事，是謂養生。 |
| | If the people do not fear death, they cannot be deterred by punishment; if they do not cherish life, they cannot be encouraged toward virtue. Even if Xie Bo promulgates the Five Teachings and Gao You establishes officials, governance will still fail to proceed effectively. Therefore, those in positions of authority should first enrich the people's wealth to stabilize their aspirations. The emperor plows the ceremonial fields, and the empress tends silkworms at the palace; thus there are no idle people within the state or neglected endeavors in the countryside. Wealth is not wasted, and labor is not misused, ensuring that all matters of the people are properly attended to—this is called nurturing life.
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| | 申鑒: |
君子之所以動天地，應神明，正萬物而成王治者，必本乎真實而已，故在上者審則儀道以定好惡，善惡要於功罪，毁譽放於準驗，聽言責事，舉名察實，無或詐僞淫巧以蕩衆心，故事無不核，物無不功，善無不顯，惡無不彰，俗無奸怪，民無淫風，百姓上下，睹利害之存乎己也。故肅恭其心，慎修其行，有罪惡者無徼幸，無罪過者不憂懼，請謁無所行，貨賂無所用，則民志平矣。是謂正俗。 |
| | The reason why a junzi (noble person) can move Heaven and Earth, respond to the divine, regulate all things, and achieve sage kingship is because he must be grounded in sincerity alone. Therefore, those in authority should carefully examine principles and moral standards to establish what is good or evil; determine virtue and vice based on achievements and offenses; assess praise or blame according to verified evidence; listen to words while holding individuals accountable for actions; and elevate names by investigating their actual merits. There must be no deception, falsehood, or cunning artifice that unsettles the people's hearts. Thus, affairs are thoroughly examined, things yield tangible results, goodness is clearly revealed, evil is unmistakably exposed, customs remain free of corruption and oddities, and the populace avoids licentious trends. Both commoners and officials alike recognize how benefits and harms directly affect themselves. Therefore, by cultivating reverence and sincerity in their hearts and carefully refining their conduct, those who have committed crimes or wrongdoings will find no hope for 侥幸 (徼幸), while the innocent need not fear or worry. Petitions seeking favor will go nowhere, and bribes will be of no use—thus the people's aspirations become tranquil. This is called rectifying customs.
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| | 申鑒: |
君子以情用，小人以刑用，榮辱者，賞罰之精華也。故禮教榮辱以加君子，治其情也。桎梏鞭扑以加小人，治其刑也。君子不犯辱，况於刑乎。小人不忌刑，况於辱乎。若夫中人之倫，則刑禮兼焉。教化之廢，推中人而墜於小人之域，教化之行，引中人而納於君子之途，是謂彰化。 |
| | A junzi (noble person) acts according to sentiment and virtue, while a petty person relies on punishment. Honor and disgrace are the essence of rewards and penalties. Therefore, rites and moral instruction bestow honor or disgrace upon junzi to regulate their sentiments. Cuffs, fetters, whips, and beatings are imposed on petty people—to administer punishment. A junzi does not incur disgrace; how much less would he face punishment? A petty person is unafraid of punishment; how much more so would they disregard disgrace? As for the average person, both punishment and rites must be applied together. When moral instruction declines, it pushes the average person down into the realm of petty people; when moral instruction is practiced, it elevates the average person onto the path of junzi. This is called clarifying moral influence (zhāng huà).
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| | 申鑒: |
小人之情，緩則驕，驕則恣，急則叛，叛則謀亂，安則思欲，非威强無以懲之，故在上者必有武備以戒不虞，以遏寇虐，安居則寄之內政，有事則用之軍旅，是謂秉威。 |
| | The nature of petty people is such that when treated leniently, they become arrogant; arrogance leads to indulgence. When pressed too harshly, they rebel; rebellion leads to plotting disorder. In times of peace, they seek desires. Without authority and strength, there is no way to punish them. Therefore, those in power must maintain military preparedness as a safeguard against unforeseen dangers and to suppress bandits and oppression. In peaceful times, stability relies on internal governance; when necessary, the military is employed—this is called upholding authority (bǐng wēi).
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| | 申鑒: |
賞罰，政之柄也。明賞必罰，審信慎令，賞以勸善，罰以懲惡，人主不妄賞，非徒愛其財也。賞妄行則善不勸矣。不妄罰，非徒矜其人也。罰妄行則惡不懲矣。賞不勸，謂之止善，罰不懲，謂之縱惡，在上者能不止下為善，不縱下為惡，則國治矣。是謂統法。 |
| | Rewards and punishments are the instruments of governance. Clearly rewarding is essential, and punishment must be certain; decrees should be issued with credibility and caution. Rewards encourage virtue, while punishments deter vice. A sovereign does not bestow rewards recklessly—not merely out of love for wealth. If rewards are given indiscriminately, then goodness will no longer be encouraged. Not imposing arbitrary punishments is not merely out of compassion for people. If punishment is carried out recklessly, then evil will no longer be deterred. If rewards fail to encourage virtue, it is called obstructing goodness; if punishments do not deter vice, it is considered allowing evil. If those in authority can prevent the people from acting virtuously and refrain from permitting them to act wickedly, then the state will be well governed. This is called unifying law (tǒng fǎ).
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| | 申鑒: |
四患既蠲，五政既立，行之以誠，守之以固，簡而不怠，疏而不失，無為為之，使自施之，無事事之，使自憂之，不肅而成，不嚴而治，垂拱揖讓而海內平矣。是謂為政之方。 |
| | Once the Four Evils are eliminated and the Five Policies established, they must be implemented with sincerity and maintained with steadfastness. Keep them simple yet not neglectful; keep them relaxed yet without error. Practice wuwei (non-action) in governance, allowing affairs to unfold naturally through self-regulation. Attend to matters only when necessary, enabling people to manage their own concerns . Order is achieved without coercion, and peace prevails without severity—thus, with ease and courtesy, the realm within the seas becomes tranquil. This is called the proper method of governance (wéi zhèng zhī fāng).
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| | 申鑒: |
惟恤十難以任賢能，一曰不知，二曰不求，三曰不任，四曰不終，五曰以小怨弃大德，六曰以小過黜大功，七曰以小短掩大美，八曰以干訐傷忠正，九曰以邪說亂正度，十曰以讒嫉廢賢能，是謂十難，十難不除，則賢臣不用，賢臣不用，則國非其國也。 |
| | To properly appoint virtuous and capable individuals, one must address ten difficulties: first, lack of knowledge; second, not seeking ; third, unwillingness to entrust them with responsibilities; fourth, failing to maintain their positions over time; fifth, abandoning great virtue due to minor grudges; sixth, dismissing great achievements because of small faults; seventh, concealing major virtues due to trivial shortcomings; eighth, harming loyal and upright officials through false accusations; ninth, allowing heretical doctrines to disrupt proper standards; tenth, abolishing virtuous individuals out of jealousy or slander. These are called the Ten Difficulties. If these ten difficulties are not eliminated, then virtuous ministers will not be employed. When virtuous ministers are not used, the state is no longer a true state.
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惟審九風以定國常，一曰治，二曰衰，三曰弱，四曰乖，五曰亂，六曰荒，七曰叛，八曰危，九曰亡，君臣親而有禮，百僚和而不同，護而不争，勤而不怨，無事惟職是司，此治國之風也。禮俗不一，職位不重，小臣咨度，庶人作議，此衰國之風也。君好謙，臣好逸，士好游，民好流，此弱國之風也。君臣争明，朝廷争功，士大夫争名，庶人争利此乖國之風也。上多欲，下多端，法不定，政多門，此亂國之風也。以侈為博，以伉為高，以濫為通，遵禮謂之劬，守法謂之固，此荒國之風也。以苛為察，以利為公，以割下為能，以附上為忠，此叛國之風也。上下相疏，內外相疑，小臣争寵，大臣争權，此危國之風也。上不訪下，下不諫上，婦言用，私政行，此亡國之風也。 |
| | To establish the enduring order of a state, one must discern nine trends: first, stability; second, decline; third, weakness; fourth, discord; fifth, disorder; sixth, neglect; seventh, rebellion; eighth, danger; ninth, destruction. When rulers and ministers are close yet respectful, officials harmonious yet not uniform, supportive without contention, diligent without complaint, and in times of peace attend only to their duties—this is the trend of a well-governed state. When rites and customs are inconsistent, positions of office lack prestige, petty officials spread slander , and commoners engage in criticism—this is the trend of a declining state. When rulers favor humility, ministers prefer idleness, officials enjoy wandering, and commoners like to drift—this is the trend of a weak state. When rulers and ministers compete for clarity, officials in court vie for credit, scholars contend over reputation, and commoners struggle for profit—this is the trend of an estranged state. When those above have many desires, those below pursue various schemes, laws are unstable, and governance is fragmented—this is the trend of a disordered state. When extravagance is seen as generosity, arrogance as nobility, and recklessness as openness; when observing rites is called burdensome, and upholding laws is considered rigid—this is the trend of a neglected state. When severity is mistaken for discernment, profit-seeking as public-spiritedness, exploiting the people as capability, and flattery of superiors as loyalty—this is the trend of a rebellious state. When rulers and subjects grow distant, internal and external factions distrust each other, petty officials vie for favor, and high ministers compete for power—this is the trend of a perilous state. When those above do not consult those below, and those below do not advise their superiors; when the words of women are heeded, and private interests govern—this is the trend leading to a destroyed state.
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惟督五赦以綏民中，一曰原心，二曰明德，三曰勸功，四曰裒化，五曰權計，凡先王之攸赦，必是族也。非是族焉。刑茲無赦。 |
| | To regulate the people's conduct, one must examine five types of pardons: first, considering intent; second, recognizing virtue; third, encouraging meritorious service; fourth, promoting moral transformation; fifth, weighing circumstances. All pardons granted by former kings were necessarily among these categories. Those not within this category are excluded. Such crimes shall not be pardoned.
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有一言而可常行者，恕也。一行而可常履者，正也。恕者仁之術也。正者義之要也。至矣哉。 |
| | There is one principle that can always be applied: forgiveness (shù). One action that can consistently be practiced is uprightness (zhèng). Forgiveness is the method of benevolence. Uprightness is the essence of righteousness. How profound!
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或曰：聖王以天下為樂乎。曰：否，聖王以天下為憂，天下以聖王為樂，凡主以天下為樂，天下以凡主為憂，聖王屈己以申天下之樂、凡主申己以屈天下之憂，申天下之樂，故樂亦報之，屈天下之憂，故憂亦及之，天之道也。 |
| | Someone might ask: Do sage kings take the world as their joy? Answer: No. A sage king takes the world as a source of concern; the world, in turn, finds joy in the sage king. When an ordinary ruler takes the world for his own pleasure, the people regard him as a cause of worry. A sage king subordinates himself to promote the happiness of all under heaven; an ordinary ruler promotes his own desires at the expense of the burdens of the people. By promoting the happiness of the people, joy returns in kind; by imposing burdens on the people, sorrow inevitably follows—this is the way of Heaven.
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治世之臣，所貴乎順者三，一曰心順，二曰職順，三曰道順，衰世之臣所貴乎順者三，一曰體順，二曰辭順，三曰事順，治世之順，真順也。衰世之順，則生逆也。體苟順則逆節，辭苟順則逆忠，事苟順則逆道，下有憂民，則上不盡樂，下有飢民，則上不備膳，下有寒民，則上不具服，故足寒傷心，民憂傷國。 |
| | Ministers in a well-governed age value three forms of compliance: first, sincerity of heart; second, proper fulfillment of duties; third, alignment with the Dao. Ministers in a declining era also value three types of compliance: first, outward conformity; second, verbal agreement; third, procedural obedience. The compliance of a well-ordered time is genuine compliance. The compliance of a declining era, however, breeds rebellion. Outward conformity, if superficial, leads to the reversal of proper conduct; verbal agreement, if insincere, results in the distortion of loyalty; procedural obedience, if perfunctory, causes deviation from the Dao. When there are distressed people below, those above cannot fully enjoy their pleasures; when there are starving people below, those on high do not prepare lavish meals; when there are cold and destitute people below, rulers do not wear complete attire. Thus, a chill in the feet harms the heart, and the distress of the people harms the state.
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或曰：三皇之民至敦也。其治至清也。天性乎。曰：皇民敦，秦民弊，時也。山民樸，市民玩，處也。桀，紂不易民而亂，湯武不易民而治，政也。皇民寡，寡斯敦，皇治純，純斯清矣。唯性不求無益之物，不蓄難得之貨，節華麗之餝，退利進之路，則民俗清矣。簡小忌，去淫祀，絕奇怪，則妖僞息矣。致精誠，求諸己，正大事，則神明應矣。放邪說，絕淫智，抑百家，崇聖典，則道義定矣。去浮華，舉功實，絕末技，周本務，則事業修矣。 |
| | Someone might say: The people of the Three Sovereigns were most sincere. Their governance was extremely pure. Was this their natural disposition? , seeking virtue within oneself, and rectifying major affairs, the divine will respond. By rejecting heretical doctrines, cutting off excessive intellect, suppressing the Hundred Schools of thought, and upholding sage classics, the principles of Dao and righteousness will be established. By discarding superficiality, promoting actual achievements, eliminating trivial skills, and focusing on fundamental duties, great endeavors will be accomplished.
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| | 申鑒: |
尚主之制非古也。厘降二女，陶唐之典，歸妹元吉，帝乙之訓，王姬歸齊，宗周之禮也。以陰乘陽，違天也。以婦凌夫，違人也。違天不祥，違人不義。 |
| | The system of the sovereign is not ancient in origin. Ling Jiang Er Nu (the descent of two daughters) was the precedent of Taotang; Gui Mei Yuan Ji (returning his sister with great auspiciousness) was the teaching of Emperor Yi; Wang Ji Gui Qi (Princess Wang Ji marrying Qi) exemplified the rites of the Zhou dynasty. For a yin to surpass yang is against Heaven's will. For a wife to dominate her husband violates human order. To defy Heaven is inauspicious; to violate humanity is unjust.
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古者，天子諸侯有事，必告於廟，有二史，右史記事，左史記言，事為春秋，言為尚書，君舉必記，臧否成敗，無不存焉。下及士庶，苟有茂異，咸在載籍，或欲顯而不得，欲隱而名章，得失一朝，榮辱千載，善人勸焉。淫人懼焉。故先王重之，以副賞罰，以輔法教，宜於今者，官以其方各書其事，歲盡則集之於尚書，各備史官，使掌其典。 |
| | In ancient times, when the Son of Heaven or feudal lords had important affairs, they would necessarily report to the ancestral temple. There were two historians: the right historian recorded events, and the left historian recorded words. Events became the Spring and Autumn Annals; words formed the Book of Documents. Whatever a ruler did was necessarily recorded—whether commendable or blameworthy, successful or failed—nothing was omitted. Even among scholars and commoners, if anyone exhibited outstanding virtue or distinction, they were all recorded in historical texts. Some wished to be recognized but could not; others sought obscurity yet their names became prominent. Successes and failures occurring within a single day determine honor or disgrace for a thousand years—thus virtuous people are encouraged. Wicked individuals, however, fear this. Therefore, former kings valued this practice to complement rewards and punishments, and to assist in legal instruction. For the present age, officials should record events according to their respective responsibilities; at year's end, these records are compiled by the Ministry of Rites (Shangshu), with designated historians assigned to preserve them as precedent.
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君子有三鑒，鑒乎前，鑒乎人，鑒乎鏡，前惟訓，人惟賢，鏡惟明，商德之衰，不鑒於禹，湯也。周秦之弊，不鑒於羣下也。側弁垢顔不鑒於明鏡也。故君子惟鑒之務焉。 |
| | A junzi has three mirrors: reflecting on the past, observing others, and using a mirror. The past provides instruction; others offer examples of virtue; a physical mirror reveals clarity. When the virtues of Xia and Shang declined, they failed to reflect upon Yu and Tang. The decline of Zhou and Qin arose from their failure to heed the advice of their subjects. A tilted hat and a dirty face are not corrected by an unlit mirror. Therefore, a junzi must always be diligent in self-reflection.
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不任所愛之謂公，惟義是從之謂明，齊桓公，中材也。夫能成功業，由有異焉者矣。妾媵盈宮，非無愛幸也。羣臣盈朝，非無親近也。然外則管仲射己，衞姬色衰，非愛也。任之也。然後知非賢不可任，非智不可從也。夫此之舉宏矣哉。膏肓純白，二竪不生，茲謂心寧，省闥清静，嬖孽不作，茲謂主平，夫膏肓近心而處阸，鍼之不逮，藥之不中，攻之不可，二竪藏焉。是謂篤患，故治身治國者，唯是之畏。 |
| | Not appointing those one loves is called fairness; following only what is just is called wisdom. Duke Huan of Qi was a man of average ability. That he could achieve great accomplishments arose from his exceptional qualities. Concubines and attendants filled the palace—not because there was no favored one. Ministers filled the court—not because there were no close confidants. Yet outwardly, Guan Zhong had once shot him, and Queen Wei's beauty faded—these were not matters of affection. It was a matter of appointment. Only then did he realize that without virtue, one could not be entrusted; and without wisdom, one could not follow. How great was this act! When the heart is pure and white, like the pericardium untouched by disease, then two malevolent forces cannot arise—this is called a tranquil mind. When the inner court remains clean and quiet, and favorites or villains do not act—this is called political stability . The pericardium lies near the heart in a vulnerable position; it cannot be reached by acupuncture, nor cured by medicine, and cannot be attacked directly—within this hideout dwell the two malevolent forces. This is called a deep-seated affliction; therefore, those who govern themselves and the state must fear nothing more than this.
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或曰：愛民如子，仁之至乎。曰：未也。愛民如身，仁之至乎。曰：未也。湯禱桑林，邾遷於繹，景祀於旱，可謂愛民矣。曰：何重民而輕身也。曰：人主承天命以養民者也。民存則社稷存，人亡則社稷亡，故重民者，所以重社稷而承天命也。 |
| | Someone might ask: To love the people as one's own children—does this represent the highest benevolence? Answer: Not quite. To love the people as oneself—does this represent the highest benevolance? Answer: Still not. Tang prayed at Sanglin; the State of Zhu moved its capital to Yi; King Jing offered sacrifices during a drought—these can be called acts of loving the people. Answer: Why value the people so highly while regarding oneself lightly? Answer: A sovereign ruler assumes Heaven's mandate to nurture the people. When the people exist, the state endures; when they perish, the state perishes. Therefore, valuing the people is how one values the state and upholds Heaven's mandate.
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或問曰：孟軻稱人皆可以為堯，舜，其信矣乎。曰：人非下愚，則可以為堯，舜矣。寫堯，舜貌，同堯之性，則否，服堯之制，行堯之道，則可矣。行之於前，則古之堯，舜也。行之於後，則今之堯，舜也。或曰：人皆可以為桀，紂乎。曰：行桀，紂之事，是桀，紂也。堯，舜，桀，紂之事，常并存於世，唯人所用而已。 |
| | Someone asked: Mencius claimed that everyone can become a Yao or Shun—can this be trusted? Answer: If a person is not utterly foolish, then he can indeed become like Yao and Shun. To resemble the appearance of Yao and Shun, or to share their nature—this is not possible. But to adopt Yao's institutions and follow his way—this can be achieved. To practice it beforehand makes one the ancient Yao or Shun. To practice it afterward makes one a present-day Yao or Shun. Someone said: Can everyone become a Jie or Zhou? Answer: To act as Jie and Zhou did is to be Jie and Zhou. The deeds of Yao, Shun, Jie, and Zhou have always coexisted in the world; it is merely a matter of how people choose to act.
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| | 申鑒: |
人主之患，常立於二難之間，在上而國家不治，是難也。治國家，則必勤身苦思，矯情以從道，是難也。有難之難，暗主取之，無難之難，明主居之。 |
| | The greatest concern for a sovereign ruler lies between two difficulties: if the state is not well governed despite being in power, this is one difficulty. To govern the state well, one must necessarily labor diligently and think deeply, restrain emotions to follow the Dao—this is another difficulty. The difficulty of difficulties is chosen by an ignorant ruler; the ease within difficulty is occupied by a wise ruler.
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| | 申鑒: |
人臣之患，常立於二罪之間，在職而不盡忠直之道，罪也。盡忠直之道焉。則必矯上拂下，罪也。有罪之罪，邪臣由之，無罪之罪，忠臣致之。 |
| | The greatest concern for ministers lies between two offenses: to hold office yet not fulfill the path of loyalty and uprightness is an offense. To fulfill the way of loyalty and uprightness, then— One must necessarily oppose superiors and defy subordinates—which is also an offense. The offense of offenses is followed by wicked ministers; the innocence within offense is borne by loyal ministers.
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| | 申鑒: |
人臣有三罪，一曰導，二曰阿失，三曰尸寵，以非先先作引，上謂之導，從上之非謂之阿，見非不言謂之尸，導臣誅，阿臣刑，尸臣絀。 |
| | Ministers have three offenses: first, guiding with falsehoods , second, flattering and causing mistakes, third, occupying a position of favor without action. To lead the ruler into error by initiating wrongdoing is called "dao"; to follow the ruler's errors is called "a"; to see wrongdoings but remain silent is called "shi." A minister who leads should be executed; one who flatters should receive punishment; and one who remains idle in office should be dismissed.
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| | 申鑒: |
忠有三術，一曰防，二曰救，三曰戒，先其未然謂之防也。發而進諫謂之救也。行而責之謂之戒也。防為上，救次之，戒為下。 |
| | Loyalty has three methods: first, prevention; second, rescue; third, warning. To act before something happens is called "fang." To speak out and advise when an error occurs is called "jiu." To act and hold someone accountable is called "jie." Prevention is the best; rescue comes second; warning is the least desirable.
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| | 申鑒: |
或問天子守在四夷，有諸。曰：此外守也。天子之內守在身。曰：何謂也。曰：至尊者，其攻之者衆焉。故便僻御侍攻人主而奪其財，近幸妻妾攻人主而奪其寵，逸游伎藝攻人主而奪其志，左右小臣攻人主而奪其行，不令之臣攻人主而奪其事，是謂內寇，自古失道之君，其見攻者衆矣。小者危身，大者亡國，鯀，共工之徒攻堯，儀狄攻禹，弗能克，故唐，夏平，南之威攻文公，申侯伯攻恭王，不能克，故晉，楚興，萬衆之寇凌疆場，非患也。一言之寇襲於膝下，患之甚矣。八域重譯而獻珍，非寶也。腹心之人匍匐而獻善，寶之至矣。故明主慎內守，除內寇，而重內寶。 |
| | Someone asked: Is it true that "the Son of Heaven guards through the Four Barbarians"? Answer: This is external defense. The Son of Heaven's internal defense lies in himself. Answer: What does this mean? Answer: The most exalted position attracts the attention of many who seek to attack it. Therefore, sycophants and attendants attack the ruler to seize his wealth; favored concubines attack him to steal his affection; indulgence in pleasure and arts attacks him to divert his will; close minor ministers attack him to corrupt his conduct; uncontrolled officials attack him to take over his duties. This is called internal banditry. Since ancient times, rulers who lost the right path have all been attacked by many such forces. Minor attacks endanger the ruler; major ones lead to national ruin. Gun and Gonggong attacked Yao, Yidi attacked Yu, but they could not prevail, so Tang of Shang and Xia fell. Nan Zhi's might attacked Duke Wen of Jin, Shen Houbo attacked King Gong, yet they also failed, hence Jin and Chu rose. A large enemy force crossing the border is not the real danger. A single word from a hidden attacker at one's feet brings great peril. Tributes of rare treasures sent through eight regions with multiple translations are not true treasures. Those close to the heart who crawl forward and offer good counsel—this is the greatest treasure of all. Therefore, a wise ruler carefully guards internally, removes internal bandits, and values inner treasures highly.
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| | 申鑒: |
君子所惡乎異者三，好生事也。好生奇也。好變常也。好生事則多端而動衆，好生奇則離道而惑俗，好變常則輕法而亂度，故名不貴苟傳，行不貴苟難，純德無慝，其上也。伏而不動，其次也。動而不行，行而不遠，遠而能復，又其次也。其下，遠而已矣。 |
| | There are three things that gentlemen dislike about differences: initiating unnecessary matters is one of them. Loving to create the strange and unusual is another. Enjoying change from established norms is the third. To love initiating matters leads to many complications and stirs the people; to love creating the strange and unusual distances one from the Dao and confuses society; to enjoy changing established norms leads to disregarding law and disrupting order. Therefore, reputation is not valued if it spreads carelessly, action is not esteemed if it seeks unnecessary difficulty. Pure virtue without hidden faults—this is the highest. To remain quiet and inactive is the next best. To act without proceeding, to proceed without going far, or to go far yet return—this is again a lower level. The lowest is merely to go far .
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