| | 治亂: |
治國之要有三，一曰食，二曰兵，三曰信，三者國之急務，存亡之機，明主之所重也。民之所惡者莫如死，豈獨百姓之心然，雖堯舜亦然，民困衣食，將死亡，而望其奉法從教，不可得也。夫唯君子而後能固窮，故有國而不務食，是責天下之人而為君子之行也。伯夷餓死於首陽之山，傷性也。管仲分財自取多，傷義也。夫有伯夷之節，故可以不食而死，有管仲之才，故可以不讓而取，然死不如生，争不如讓，故有民而國貧者，則君子傷道，小人傷行矣。君子傷道則教虧，小人傷行則奸起，夫民者君之所求用也。民富則所求盡得，民貧則所求盡失，用而不得，故無强兵，求而皆失，故無興國，明主知為國之不可以不富也。故率民於農。 |
| | The essentials of governing a state are three: first, food; second, military forces; third, trust. These three matters are urgent affairs for the state, the key to its survival or demise, and what enlightened rulers value highly. What the people hate most is death; this is not only true of commoners but also of even Yao and Shun. When the people are distressed by lack of clothing and food, facing death, one cannot expect them to obey laws or follow teachings. Only a true gentleman can remain steadfast in adversity; therefore, governing a state without prioritizing food is to demand of all people the conduct of gentlemen. Bo Yi starved to death on Shouyang Mountain, which harmed his nature. Guan Zhong divided the property and took more for himself, which harmed righteousness. One who possesses the integrity of Bo Yi can choose to die without eating; one who has Guan Zhong's talent can take without yielding. Yet death is not as good as life, and contention is not as preferable as yielding. Therefore, when a state is poor despite having people, gentlemen suffer from moral injury while petty persons damage their conduct. When gentlemen suffer moral injury, education is impaired; when petty persons damage their conduct, corruption arises. The people are what the ruler seeks to utilize. When the people are wealthy, all their needs can be met; when they are poor, all their needs go unfulfilled. When one seeks to use them but cannot do so, there will be no strong army. When all requests fail to be fulfilled, a state cannot rise. An enlightened ruler knows that it is essential for the country to be wealthy. Therefore, he leads the people in agriculture.
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| | 治亂: |
富國有八政，一曰儉以足用，二曰時以生利，三曰貴農賤商，四曰常民之業，五曰出入有度，六曰以貨均財，七曰抑談說之士，八曰塞朋黨之門，夫儉則能廣，時則農修，貴農則穀重，賤商則貨輕，有常則民壹，有度則不散，貨布則并兼塞，抑談說之士則百姓不淫，塞朋黨之門，則天下歸本，知此八者，國雖小必王，不知此八者，國雖大必亡。 |
| | There are eight policies for enriching a state: first, frugality to ensure sufficient resources; second, timely action to generate profit; third, valuing agriculture and devaluing commerce; fourth, establishing permanent occupations for the common people; fifth, regulating inflows and outflows with limits; sixth, using goods to distribute wealth evenly; seventh, suppressing eloquent orators; eighth, closing the doors to factionalism. Frugality allows resources to expand; timely action ensures agricultural productivity; valuing agriculture increases grain value; devaluing commerce reduces commercial influence; fixed occupations unify the people's efforts; regulation prevents waste; distributing goods curbs monopolies; suppressing talkative scholars keeps the populace focused; closing the doors to factions brings all under the state's foundation. Knowing these eight policies, a small country will surely become dominant; not knowing them, even a large country will inevitably fall.
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| | 治亂: |
凡上之所以能制其下者，以有利權也。貧者能富之之謂利，有罪者能罰之之謂權，今為國不明其威禁，使刑賞利禄，壹出於己，則國貧而家富，離上而趣下矣。夫處至貴之上，有一國之富，不可以不明其威刑而納公實之言，此國之所以治亂也。至貴者人奪之，至富者人取之，是以明君不敢恃其尊，以道為尊，不敢恃其强，以法為强，親道不親人，故天下皆親也。愛義不愛近，故萬里為近也。天下同道，萬里一心，是故以人治人，以國治國，以天下治天下，聖王之道也。 |
| | The reason why those above can control those below is because they hold the power of advantage. Making the poor wealthy is called benefit; being able to punish those who commit crimes is called authority. Now, if a ruler governing the state does not clarify his power and prohibitions, allowing punishments, rewards, benefits, and honors to all come from himself, then the state will be impoverished while private families grow rich, people will distance themselves from their superiors and rush toward lower pursuits. One who holds the highest position of honor, possessing the wealth of an entire state, cannot fail to clarify his authority and punishments while accepting sincere public advice. This is why a state experiences order or chaos. The highest honor can be taken away by others; the greatest wealth can be seized by others. Therefore, a wise ruler dares not rely on his own status but takes the Way as his authority; he dares not depend on his strength but uses law to establish power. By valuing the Way rather than personal relationships, all under heaven will become loyal to him. By loving righteousness more than those nearby, even ten thousand li away can be as close as one's side. When all under heaven share the same Way, ten thousand li apart yet united in heart. Therefore, governing people with humanity, governing a state with statecraft, and governing the world with universal principles—this is the way of sage kings.
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| | 治亂: |
凡有國者，患在壅塞，故不可以不公，患在虛巧，故不可以不實，患在詐僞，故不可以不信，三者明則國安，三者不明則國危，苟功之所在，雖疏遠必賞，苟罪之所在，雖親近必罰，辨智無所横其辭，左右無所開其說，君子卿大夫其敬懼如布衣之慮，故百姓蹈法而無徼幸之心，君制而臣從，令行而禁止，壅塞之路閉，而人主安太山矣。 |
| | For any ruler of a state, the danger lies in obstruction and blockage; therefore, impartiality cannot be avoided. The danger also lies in falsehood and trickery; thus, sincerity must not be neglected. The danger further lies in deception and pretense; hence, trustworthiness cannot be forsaken. When these three are clear, the state is secure; when they remain unclear, the state faces peril. If merit exists, even a distant person will surely receive reward; if guilt exists, even an intimate associate must inevitably face punishment. Wise discernment allows no room for unfounded arguments, and those close to the ruler cannot advance baseless claims. Even high-ranking officials and ministers behave with reverence and fear as commoners would in contemplation. Thus, the people abide by laws without harboring hopes of 侥幸 (徼幸). The sovereign establishes rules while subjects obey; commands are executed and prohibitions observed. Obstruction is blocked, and thus the ruler rests secure like Mount Tai.
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| | 治亂: |
夫禮者所以正君子也。法者所以治小人也。治在於君子，功在於小人，故為國而不以禮，則君子不讓，制民而不以法，則小人不懼，君子不讓，則治不立，小人不懼，則功不成，是以聖人之法，使貴賤不同禮，賢愚不同法，毁法者誅，有罪者罰，爵位以其才行，不計本末，刑賞以其功過，不計輕重，言必出於公實，行必落於法理，是以百姓樂義，不敢為非也。太上，使民知道，其次，使民知心，其下，使民不得為非，使民知道者，德也。使民知心者，義也。使民不得為非者，威禁也。威禁者，賞必行，刑必斷之謂也。此三道者，治天下之具也。欲王而王，欲霸而霸，欲强而强，在人主所志也。 |
| | Rituals exist to rectify gentlemen. Laws exist to govern petty persons. Order depends on gentlemen, and achievements depend on petty persons. Therefore, if a state is governed without rituals, gentlemen will not yield; if the people are controlled without laws, petty persons will have no fear. If gentlemen do not yield, order cannot be established; if petty persons feel no fear, accomplishments cannot be achieved. Thus, the laws of sage rulers ensure that different ranks observe distinct rituals and that the wise and foolish face separate legal standards. Those who destroy the law are punished, those with guilt receive penalties, official ranks are granted according to one's virtue and ability without regard for origin or background, punishments and rewards depend on merit and faults without weighing their severity lightly. Speech must arise from public truth, actions must conform to legal principles. Therefore, the people delight in righteousness and dare not commit wrongdoing. The highest level is to enable the people to understand the Way; the next is to make them aware of their hearts; the lowest is merely to prevent them from committing wrongdoing. Enabling the people to know the Way is virtue. Making the people understand their inner nature is righteousness. Preventing the people from committing wrongdoing is authority and prohibition. Authority and prohibition mean that rewards must be carried out, and punishments must be executed without hesitation. These three principles are the tools for governing the world. To become a universal ruler, to dominate as a hegemon, or to grow strong—this depends on what the sovereign aspires to.
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