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凡学者能明于天人之分，通于治乱之本，见其终始，可谓达矣。治之本，仁义也。其末，法度也。先本后末，谓之君子，先末后本，谓之小人，法之生也以辅义，重法弃义，是贵其冠履而忘其头足也。仁义者广崇也。不益其厚，而张其广者毁，不广其基，而增其高者覆，故不大其栋，不能任重，重莫若国，栋莫若德，人主之有民，犹城之有基，木之有根，根深即本固，基厚即上安，故事不本于道德者，不可以为经，言不合于先王者，不可以为道。 |
| | 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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| | 上义: |
治人之道，其犹造父之御马也。内得于中心，外合乎马志，故能取道致远，气力有馀，进退还曲，莫不如意，诚得其术也。今夫权势者，人主之车舆也。大臣者，人主之驷马也。身不可以离车舆之安，手不可以失驷马之心，故舆马不调，造父不能以取道，君臣不和，圣人不能以为治，执道以御之，中材可尽，明分以示之，奸邪可止，物至而观其变，事来而应其化，近者不乱，则远者治矣。不用适然之教，而行自然之道，万举而无失矣。 |
| | 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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| | 上义: |
治国有常，而利民为本，政教有道，而令行为右，苟利于民，不必法古，苟周于事，不必循俗，故圣人法与时变，礼与俗化，衣服器械，各便其用，法度制令，各因其宜，故变古未可非，循俗未足多，诵先王之书，不若闻其言，闻其言，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。故圣人所由曰道，所为曰事，道由金石，壹调不可更，事犹琴瑟，每终改调，故法制礼乐者，治之具也。非所以为治也。 |
| | 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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| | 上义: |
法非从天下，非从地出，发于人间，反己自正也。诚达其本，不乱于末，知其要，不惑于疑，有诸己，不非诸人，无诸己，不责于下，所禁于民者，不行于身，故人主之制法也。先以自为检戒，故禁胜于身，即令行于民矣。夫法者，天下之准绳也。人主之度量也。悬法者，法不法也。法定之后，中绳者赏，缺绳者诛，虽尊贵者不轻其赏，卑贱者不重其刑，犯法者，虽贤必诛，中度者，虽不肖无罪，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。所以制有司使不得专行也。法度道术，所以禁君使无得横断也。人莫得恣，即道胜而理得矣。故反于无为，无为者，非谓其不动也。言其莫从己出也。 |
| | 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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善赏者，费少而劝多，善罚者，刑省而奸禁，善与者，用约而为德，善取者，入多而无怨，故圣人因民之所善以劝善，因民之所憎以禁奸，赏一人而天下趣之，罚一人而天下畏之，至赏不费，至刑不滥，圣人守约而治广，此之谓也。 |
| | 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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君臣异道即治，同道即乱，各得其宜，处其当，即上下有以相使也。故枝不得大于干，末不得强于本，言轻重大小有以相制也。夫得威势者，所恃甚小，所任甚大，所守甚约，所制甚广，十围之木，持千钧之屋，得势也。五寸之关，能制开阖，所居要也。下必行之令，从之者利，逆之者害，天下莫不听从者，顺也。义者，非能尽利天下之民也。利一人而天下从，暴者，非能尽害海内也。害一人而天下叛，故举措废置，不可不审也。 |
| | 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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屈寸而伸尺，小枉而大直，圣人为之，今人君之论臣也。不计其大功，总其细行，而求其不善，即失贤之道也。故人有厚德，无问其小节，人有大誉，无疵其小故，夫人情莫不有所短，诚其大略是也。虽有小过，不足以为累，诚其大略非也。闾里之行，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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自古及今，未有能全其行者也。故君子不责备于一人，夫夏后氏之璜，不能无瑕，明月之珠，不能无秽，然天下宝之者，不以小恶妨大美也。今志人之所短，而忘人之所长，而欲求贤于天下，即难矣。夫衆人见位卑贱，事之洿辱，而不知其大略也。故论人之道，贵即观其所举，富即观其所施，穷则观其所不受，贱即观其所不为，视其所患难以知其勇，动以喜乐以观其守，委以货财以观其仁，振以恐惧以观其节，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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圣人以仁义为准绳，中绳者谓之君子，弗中者谓之小人，君子虽死亡，其名不灭，小人虽得势，其罪不除，左手据天下之图，而右手刎其喉，愚者不为，身贵乎天下也。死君亲之难者，视死若归，义重于身故也。天下大利，比身即小，身所重也。比义即轻，此以仁义为准绳者也。 |
| | 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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地广民衆，主贤将良，国富兵强，约束信，号令明，两敌相当，未接刃而敌人奔亡，此其次也。知土地之宜，习险隘之利，明奇正之变，察行阵之事，白刃合，流矢接，舆死扶伤，流血千里，暴骸盈野，义之下也。 |
| | 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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国之所以强者，必死也。所以必死者，义也。义之所以行者，威也。威义并行，是谓必强，白刃交接，矢石若雨，而士争先者，赏信而罚明也。上视下如子，下事上如父，上视下如弟，下视上如兄，上视下如子，必王四海，下视上如父，必正天下，上视下如弟，即不难为之死，下视上如兄，即不难为之亡，故子父兄弟之寇，不可与斗，是故义君内修其政，以积其德，外塞其邪，以明其势，察其劳逸，以知饥饱，战期有日，视死如归，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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