| | 上義: |
凡學者能明於天人之分，通於治亂之本，見其終始，可謂達矣。治之本，仁義也。其末，法度也。先本後末，謂之君子，先末後本，謂之小人，法之生也以輔義，重法弃義，是貴其冠履而忘其頭足也。仁義者廣崇也。不益其厚，而張其廣者毁，不廣其基，而增其高者覆，故不大其棟，不能任重，重莫若國，棟莫若德，人主之有民，猶城之有基，木之有根，根深即本固，基厚即上安，故事不本於道德者，不可以為經，言不合於先王者，不可以為道。 |
| | All scholars who can understand the distinction between Heaven and humanity, comprehend the root of order and chaos, and see their beginning and end may be called truly enlightened. The foundation of governance is benevolence and righteousness. Its culmination lies in laws and regulations. Prioritizing the foundation before the culmination is called being a gentleman; prioritizing the culmination before the foundation is called being a petty person. Laws and regulations are established to assist righteousness. Valuing laws while abandoning righteousness is like valuing hats and shoes but forgetting one's head and feet. Benevolence and righteousness are broad and lofty principles. Without increasing its depth, yet expanding its breadth will lead to ruin; without broadening its foundation, yet raising its height will result in collapse. Therefore, without a strong beam, one cannot bear great weight. Nothing is heavier than the state, and no beam is stronger than virtue. A ruler's relationship with his people is like that of a city wall with its foundation or a tree with its roots. Deep roots mean a solid base; a thick foundation means upper stability. Therefore, any matter not rooted in morality cannot be considered a principle, and any statement not aligned with the teachings of former kings cannot be called the Way.
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| | 上義: |
治人之道，其猶造父之御馬也。內得於中心，外合乎馬志，故能取道致遠，氣力有餘，進退還曲，莫不如意，誠得其術也。今夫權勢者，人主之車輿也。大臣者，人主之駟馬也。身不可以離車輿之安，手不可以失駟馬之心，故輿馬不調，造父不能以取道，君臣不和，聖人不能以為治，執道以御之，中材可盡，明分以示之，奸邪可止，物至而觀其變，事來而應其化，近者不亂，則遠者治矣。不用適然之教，而行自然之道，萬舉而無失矣。 |
| | The way to govern people is like Cao Fu's method of controlling horses. Internally, one must align with the mind's center; externally, one must harmonize with the horse's will. Thus, one can take the right path and travel far, with strength to spare. Whether advancing, retreating, or turning, everything goes as desired—this is truly mastering the method. Now, power and authority are like a ruler's carriage and chariot. Ministers of high rank are like the four horses pulling the ruler's chariot. The body cannot be separated from the safety of the carriage and chariot, nor can one's hands lose control over the minds of the four horses. Therefore, if the horses are not in harmony with the chariot, even Cao Fu could not take the right path; if ruler and minister are not harmonious, even a sage cannot achieve good governance. By holding to the Way to manage them, an average person can be fully utilized. By clarifying distinctions and showing them clearly, evil and corruption can be stopped. When things arrive, observe their changes; when events come, respond to their transformations. If those nearby are not in disorder, then those far away will be governed well. Without employing arbitrary instruction and instead following the natural Way, one can undertake a myriad of actions without failure.
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| | 上義: |
治國有常，而利民為本，政教有道，而令行為右，苟利於民，不必法古，苟周於事，不必循俗，故聖人法與時變，禮與俗化，衣服器械，各便其用，法度制令，各因其宜，故變古未可非，循俗未足多，誦先王之書，不若聞其言，聞其言，不若得其所以言，得其所以言者，言弗能言也。故道可道者，非常道也。名可名者，非常名也。故聖人所由曰道，所為曰事，道由金石，壹調不可更，事猶琴瑟，每終改調，故法制禮樂者，治之具也。非所以為治也。 |
| | Governing a state has its constants, but benefiting the people is fundamental. Administration and instruction have their principles, yet commands and actions are paramount. If something benefits the people, it need not follow ancient laws; if something serves practical purposes, it need not adhere to convention. Therefore, sages adjust law according to changing times and transform rites in accordance with shifting customs. Clothing, tools, and implements should each be convenient for their use; legal codes and decrees should each suit local conditions. Thus, altering the old is not necessarily wrong, nor is following custom particularly commendable. Reciting the books of former kings is less valuable than hearing their words; hearing their words is less valuable than understanding why they spoke them. To grasp the reason behind their speech is to transcend mere verbal expression. Therefore, the Way that can be spoken of is not the eternal Way. A name that can be named is not the eternal name. Therefore, the path a sage follows is called the Way; what he does is called action. The Way is like gold and stone—once set, it cannot be changed. Action is like a zither or se—each concludes with a change in tune. Thus, laws, systems, rites, and music are instruments of governance. They are not the essence for governing.
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| | 上義: |
法非從天下，非從地出，發於人間，反己自正也。誠達其本，不亂於末，知其要，不惑於疑，有諸己，不非諸人，無諸己，不責於下，所禁於民者，不行於身，故人主之制法也。先以自為檢戒，故禁勝於身，即令行於民矣。夫法者，天下之準繩也。人主之度量也。懸法者，法不法也。法定之後，中繩者賞，缺繩者誅，雖尊貴者不輕其賞，卑賤者不重其刑，犯法者，雖賢必誅，中度者，雖不肖無罪，是故公道行而私欲塞也。古之置有司也。所以禁民使不得恣也。其立君也。所以制有司使不得專行也。法度道術，所以禁君使無得横斷也。人莫得恣，即道勝而理得矣。故反於無為，無為者，非謂其不動也。言其莫從己出也。 |
| | Laws do not descend from heaven, nor arise from earth; they originate among people and return to oneself for self-correction. Truly grasping the root, one will not be confused by the branches; understanding the essentials, one will not waver in doubt. If one possesses something oneself, one does not accuse others of it; if one lacks something oneself, one should not blame those below. What is forbidden for the people must not be practiced by oneself. Therefore, a ruler's establishment of laws and regulations follows this principle. First using oneself as a standard , thus prohibitions prevail over the self, and commands will be followed by the people. Laws are the measuring rod for all under heaven. They are also the ruler's standard of measurement. Displaying laws means distinguishing between what is law and what is not law. After laws are established, those who conform to the standard receive rewards; those who fall short face punishment. Even if someone is noble and respected, their reward will not be lightly given; even if someone is lowly and humble, their punishment will not be excessive. Those who break the law, though virtuous, must be punished; those who meet the standards, though lacking in virtue, are without guilt. Thus, public justice prevails while private desires are blocked. In ancient times, officials were appointed. This was done to restrain the people and prevent them from acting recklessly. The establishment of a ruler, is to control officials and prevent them from acting arbitrarily. Laws, regulations, principles, and methods are established to restrain the ruler so that he cannot make arbitrary decisions. When no one is allowed to act recklessly, then the Way prevails and reason is achieved. Therefore, returning to non-action—non-action does not mean remaining inactive. It means that nothing originates from oneself.
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| | 上義: |
善賞者，費少而勸多，善罰者，刑省而奸禁，善與者，用約而為德，善取者，入多而無怨，故聖人因民之所善以勸善，因民之所憎以禁奸，賞一人而天下趣之，罰一人而天下畏之，至賞不費，至刑不濫，聖人守約而治廣，此之謂也。 |
| | A skillful rewarder spends little but inspires much. A skillful punisher administers few penalties yet deters wrongdoing. A generous giver uses little yet gains virtue. An effective taker acquires much without resentment. Therefore, a sage encourages goodness by aligning with what the people value and prohibits evil by addressing what they despise. Rewarding one person motivates all under heaven; punishing one person instills fear in all under heaven. The highest reward requires no expense; the strictest punishment is never excessive. A sage governs broadly while maintaining simplicity—this is what it means.
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| | 上義: |
君臣異道即治，同道即亂，各得其宜，處其當，即上下有以相使也。故枝不得大於幹，末不得强於本，言輕重大小有以相制也。夫得威勢者，所恃甚小，所任甚大，所守甚約，所制甚廣，十圍之木，持千鈞之屋，得勢也。五寸之關，能制開闔，所居要也。下必行之令，從之者利，逆之者害，天下莫不聽從者，順也。義者，非能盡利天下之民也。利一人而天下從，暴者，非能盡害海內也。害一人而天下叛，故舉措廢置，不可不審也。 |
| | When ruler and minister follow different paths, order prevails; when they follow the same path, chaos ensues. When each attains their proper role and occupies what is appropriate, then superiors and inferiors have grounds to command and serve one another. Therefore, branches must not surpass the trunk in size, nor can the end overpower the root—this means that lightness and heaviness, smallness and largeness are mutually restrained. One who possesses authority and power relies on something very small, yet shoulders great responsibility; maintains a simple rule, yet controls an extensive domain. A tree with a ten-zhui girth can support a house weighing a thousand jun—this is the result of holding the right position or advantage. A five-cun gate can control opening and closing—it occupies a critical location. Commands that must be carried out by the lower ranks bring benefit to those who obey and harm to those who resist. No one under heaven fails to listen and follow—this is because of harmony with nature. Righteousness does not necessarily benefit all the people in the world completely. Benefiting one person and having all under heaven follow; a tyrant, however, cannot harm everyone within the realm entirely. Harming one person can lead to rebellion by all under heaven. Therefore, every action and decision must be carefully considered.
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| | 上義: |
屈寸而伸尺，小枉而大直，聖人為之，今人君之論臣也。不計其大功，總其細行，而求其不善，即失賢之道也。故人有厚德，無問其小節，人有大譽，無疵其小故，夫人情莫不有所短，誠其大略是也。雖有小過，不足以為累，誠其大略非也。閭里之行，未足多也。 |
| | Bending an inch to straighten a chi; slight bending for great uprightness—sages do this. Now, when rulers evaluate their ministers, if they disregard great achievements and instead focus on minor conduct while demanding the absence of goodness, this is to lose the way of recognizing virtue. Therefore, when a person has great virtue, one should not question their minor conduct; when someone enjoys high reputation, one must not criticize them for small faults. Human nature is such that everyone has weaknesses—what truly matters is the overall strategy and character. Even if there are minor mistakes, they should not be considered burdensome; however, if their grand plan is wrong, then even exemplary conduct in the neighborhood is not particularly commendable.
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| | 上義: |
自古及今，未有能全其行者也。故君子不責備於一人，夫夏后氏之璜，不能無瑕，明月之珠，不能無穢，然天下寶之者，不以小惡妨大美也。今志人之所短，而忘人之所長，而欲求賢於天下，即難矣。夫衆人見位卑賤，事之洿辱，而不知其大略也。故論人之道，貴即觀其所舉，富即觀其所施，窮則觀其所不受，賤即觀其所不為，視其所患難以知其勇，動以喜樂以觀其守，委以貨財以觀其仁，振以恐懼以觀其節，如此即人情得矣。 |
| | From ancient times to the present, there has never been anyone who could be completely faultless in their conduct. Therefore, a gentleman does not demand perfection from one person. Even the jade of Xia Hou Shi cannot be without flaws; even the pearl of the bright moon cannot be free of impurities. Yet all under heaven treasure them because minor evils do not obscure their great virtues. Now, if one focuses on a person's weaknesses and forgets their strengths while seeking virtue throughout the world, it will be difficult. Ordinary people see someone of low rank and humble status, treat them with disgrace, yet fail to recognize their grand strategy. Therefore, the way to evaluate people is as follows: when someone holds a high position, observe whom they recommend; when wealthy, see what they give away. When in hardship, note what they refuse to accept; when lowly, observe what they will not do. Test their courage by placing them in danger; test their integrity by exciting them with joy and pleasure. Entrust them with wealth to see if they are benevolent; shake them with fear to examine their principles. In this way, one can truly understand human nature.
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| | 上義: |
聖人以仁義為準繩，中繩者謂之君子，弗中者謂之小人，君子雖死亡，其名不滅，小人雖得勢，其罪不除，左手據天下之圖，而右手刎其喉，愚者不為，身貴乎天下也。死君親之難者，視死若歸，義重於身故也。天下大利，比身即小，身所重也。比義即輕，此以仁義為準繩者也。 |
| | Sages use benevolence and righteousness as the standard. Those who meet this standard are called gentlemen; those who do not are called petty people. Even if a gentleman dies, his name does not fade away; even if a petty person gains power, their crimes cannot be erased. If one holds the map of all under heaven in the left hand but cuts one's own throat with the right, a fool would not do it—this shows that life is more precious than the world itself. Those who die for their ruler or family in times of crisis regard death as returning home—this is because righteousness outweighs life itself. The great benefit of all under heaven, compared to one's own body, is small—this is what the body values. Compared to righteousness, it becomes even lighter—this is why benevolence and righteousness are taken as standards.
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| | 上義: |
地廣民衆，主賢將良，國富兵强，約束信，號令明，兩敵相當，未接刃而敵人奔亡，此其次也。知土地之宜，習險隘之利，明奇正之變，察行陣之事，白刃合，流矢接，輿死扶傷，流血千里，暴骸盈野，義之下也。 |
| | When a state has vast territory and numerous people, an able ruler and capable generals, wealth and strong military forces, strict discipline, and clear commands, when two opposing armies are evenly matched, the enemy may flee without even engaging in battle—this is of secondary importance. Understanding the suitability of land, being familiar with advantages in difficult terrain, mastering changes between orthodox and unconventional tactics, observing formations and battlefield affairs—when swords clash and arrows fly, carrying the wounded and tending to the injured, blood flowing for a thousand li, corpses littering the fields—this is the lowest level of war .
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| | 上義: |
國之所以强者，必死也。所以必死者，義也。義之所以行者，威也。威義并行，是謂必强，白刃交接，矢石若雨，而士争先者，賞信而罰明也。上視下如子，下事上如父，上視下如弟，下視上如兄，上視下如子，必王四海，下視上如父，必正天下，上視下如弟，即不難為之死，下視上如兄，即不難為之亡，故子父兄弟之寇，不可與鬥，是故義君內修其政，以積其德，外塞其邪，以明其勢，察其勞逸，以知飢飽，戰期有日，視死如歸，恩之加也。 |
| | The reason a state becomes strong is because its people are willing to die. Why they are willing to die is for the sake of righteousness. The reason righteousness prevails is through authority and power. When authority and righteousness are practiced together, this is called inevitable strength. When swords clash and arrows and stones fall like rain yet soldiers rush forward eagerly, it is because rewards are trustworthy and punishments clear. When a superior regards subordinates as his children, and the latter serve him like a father; when a superior sees them as brothers, and they regard him as an elder brother—when a superior treats subordinates like sons, he will surely rule over all under heaven. When subordinates see their leader as a father, order can be established throughout the world. If a superior views his people as younger siblings, it is not hard for them to die for him; if they regard their ruler as an elder brother, it is no hardship for them to lay down their lives. Therefore, conflicts among fathers, sons, and brothers cannot be fought—thus, a virtuous ruler internally cultivates governance to accumulate virtue, externally blocks corruption to clarify authority, observes labor and rest to understand hunger and fullness. When the time of battle arrives, soldiers regard death as returning home; this is the result of kindness bestowed upon them.
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