| Chinese Text Project |
《論政 - On Governance 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 論政: | 《釋名》曰：政，正也。下所取正也。 |
| The Shiming says: Zheng means correctness. It is the standard adopted by those below. | ||
| 2 | 論政: | 《禮記》曰：聖人南面而聽天下，所宜先者五，一曰治親，二曰報功，三曰舉賢，四曰使能，五曰存愛。察有仁愛者也。五者一得於天下，民無不足不贍者。 |
| The Book of Rites says: A sage, facing south to govern the realm, should prioritize five matters first. The first is governing one's relatives, the second is rewarding those who have rendered service, the third is promoting virtuous individuals, the fourth is employing capable people, and the fifth is showing care for others. Observing those with benevolence and love. If one of these five is achieved in the realm, the people will have no lack or insufficiency. | ||
| 3 | 論政: | 《大戴禮》曰：德法者，御民之銜勒也。吏者轡也。刑者策也。天子御者，內史太史，左右手也。古者以法為銜勒，以官為轡，以刑為策，以人為手，故御天下數百年而不解惰。 |
| The Daidai Li says: Virtue and law are the reins for governing the people. Officials are the bridles. Punishment is the whip. The emperor's attendants, the Neishi and Taishi, are his right and left hands. In ancient times, law was used as the reins, officials as the bridle, punishment as the whip, and people as the hands; thus, they governed the realm for several centuries without relaxation or neglect. | ||
| 4 | 論政: |
《管子》曰：國有四維，一維絕則傾，二維絕則危，三維絕則覆，四維絕則滅，傾可正，危可安，覆可起，滅不可得復也。四維，一曰禮，二曰義，三曰廉，四曰恥。 又曰：堯舜之民，非生而治，桀紂之民，非生而亂，故治亂在上。 又曰：聖君設度量，置儀治，如天地之堅，如列星之固，如日月之明，如四時之信，然正令往，而民從之。 |
| The Guanzi says: A state has four cornerstones. If one cornerstone is lost, the state will tilt; if two are lost, it will be in danger; if three are lost, it will collapse; and if all four are lost, it will perish. Tilting can still be corrected, danger can still be stabilized, and collapse can still be revived, but once a state perishes, it cannot be restored. The four cornerstones are: first, li (ritual propriety); second, yi (righteousness); third, lian (integrity); and fourth, chi (shame). It also says: The people of Yao and Shun were not born to be orderly, nor were the people of Jie and Zhou born to be chaotic; therefore, order or chaos depends on those in power. It also says: A sage ruler establishes standards and sets up institutions as firm as the heavens and earth, as solid as the constellations, as clear as the sun and moon, and as reliable as the four seasons. Thus, when just commands are issued, the people follow them. | ||
| 5 | 論政: | 《晏子》曰：景公問治國何患。對曰：患社鼠，社有鼠，不可灌，人君之左右，出則賣重寒熱，入則矯謁收利。 |
| The Yanzi says: King Jing asked what was to be feared in governing a state. The reply said: The concern is the she shu (temple rat). There are rats in the temple that cannot be flooded out. The ruler's attendants, when going out, sell influence and manipulate affairs; when coming in, they fabricate petitions to gain profit. | ||
| 6 | 論政: | 《老子》曰：治大國，若烹小鮮。 |
| The Laozi says: Governing a great state is like cooking a small fish. | ||
| 7 | 論政: | 《書》曰：懍乎若朽索之馭六馬。 |
| The Shu says: Be cautious, as if guiding six horses with a rotten rope. | ||
| 8 | 論政: |
《商君書》曰：凡人主所以勸民者，官爵也。國之所興者，農戰也。令民求官爵，皆不以農戰，而以巧言虛道也。此為勞民，勞民者，其國必無力，無力者其國必削。 又曰：善治者，使盜跖可信，不能治者，使伯夷可疑。 |
| The Shangjun Shu says: Officials and ranks are what rulers use to encourage the people. What brings a state prosperity is agriculture and warfare. If the people seek official positions and ranks not through agriculture and warfare, but by means of eloquent words and empty rhetoric, this is to burden the people. When a ruler burdens the people, his state will surely lack strength; and when a state lacks strength, it will inevitably decline. It also says: A good ruler can make even Dazhi trustworthy; a poor ruler makes even Boyi seem suspicious. | ||
| 9 | 論政: | 《韓子》曰：夫堯生在上位，雖十桀紂不能亂者，勢治也。桀紂亦生在上，雖有十堯舜而不能治者，勢亂也。 |
| The Hanzi says: When Yao was in the position of power, even ten Jie and Zhou could not cause chaos—this is due to a well-ordered system. When Jie and Zhou were in power, even with ten Yao and Shun they could not bring order—this is due to a chaotic system. | ||
| 10 | 論政: | 《史記》曰：齊威王召即墨大夫而語之曰：自子之居即墨也。毀日至，然吾使人視即墨，田野闢，民人給，官無留事，是子不事吾左右，以求譽也。封之萬家。召阿大夫語之曰：自子之守阿，譽日聞矣。然使使視阿，田野不闢，民貧，若是子以幣享吾左右，以求譽也。是日烹阿大夫，及左右嘗譽者，於是齊國震懼，人不敢飾非。 |
| The Records of the Grand Historian says: King Wei of Qi summoned the Magistrate of Jimo and said to him, "Since you have been in charge of Jimo. I received daily reports denouncing you, yet when I sent someone to inspect Jimo, the fields were cultivated, the people well-provided for, and there were no pending matters in the government. This shows that you have not flattered my attendants to seek praise." He was granted a fief of ten thousand households. King Wei summoned the Magistrate of A and said to him, "Since you have governed A, your reputation has spread daily. Yet when I sent envoys to inspect A, the fields were not cultivated and the people poor. This shows that you used bribes to please my attendants in order to gain a reputation." On the same day, the Magistrate of A and those among his attendants who had praised him were executed. Thus, the state of Qi was shocked into fear, and no one dared to conceal wrongdoing. | ||
| 11 | 論政: | 陸賈《新語》曰：君子為治也。混然無事，寂然無聲，官府若無人，亭落若無吏，郵無夜行之卒，鄉無夜召之正，耆老甘味於堂，丁男耕芸於野。 |
| Lu Jia's Xin Yu says: A gentleman governs affairs. In a harmonious and tranquil manner, without noise or disturbance, the government offices seem empty, the outposts as if without officials. There are no soldiers marching at night, nor village magistrates summoned in the dark. The elderly enjoy their meals in comfort within their halls, while able-bodied men till the fields. | ||
| 12 | 論政: |
《淮南子》曰：治國者，若耨田，去害苗而已，今沐者墮髮，而猶為之不已，以其所去者少，所利者多也。 又曰：盛國之道，工無偽事，農無遺力，士無諂行，官無失法，譬若設網者，引其綱而萬目張。 又曰：張琴瑟者，小絃絚而大絃緩，為天下，彈五絃之琴，歌南風之詩，周公肴膳不撤於前，鐘鼓不解於懸，而四夷服，嬴秦正晝決獄，夜理書，修城以守胡，然姦邪萌生，而亂愈滋。 又曰：太清之始，天覆以德，地載以樂，四時不失其序，風雨不降其虛，日月淑清而揚光，五星循軌而不失行，鳳麟至，蓍龜兆，甘露下，竹實滿，流黃出，朱草生。滿，成也。流黃，土精也。朱草生於庭，皆瑞應也。逮至衰世，松柏箘簵，宛而夏槁，江河三川，絕而不流，夷羊在牧。夷羊，土神也。殷之將亡，見於商郊也。飛蛩滿野。蛩，蟬蔑蒙屬。 又曰：楚王問詹何曰：治國奈何。詹何曰：何明於治身，不明於治國。楚王曰：寡人得奉宗廟社稷，願學所以守之。詹何對曰：臣未嘗聞身亂而國治者也。故本身不敢對以末。楚王曰：善。 |
| The Huainanzi says: Governing a state is like weeding a field, merely removing what harms the crops. Now, when someone washes their hair and loses some strands but continues washing anyway, it is because the amount removed is small while the benefit gained is great. It also says: The way to a flourishing state is for artisans not to engage in deceitful work, farmers not to waste effort, scholars not to behave sycophantically, and officials not to violate the law. It is like setting up a net—by pulling its main cord, all the meshes are stretched open. It also says: When tuning a qin or se, the small strings are taut while the large ones are loose. To govern the world is like playing a five-stringed zither and singing the poem of Nanfeng (Southern Wind). Duke of Zhou had his delicacies not removed from before him, and bells and drums never taken down; yet all four barbarian regions submitted to him. In contrast, during the Qin dynasty, officials decided cases in daylight and studied documents at night, built walls to defend against the Hu people, but still corruption sprouted, and disorder grew even more. It also says: At the beginning of Taiqing, Heaven covered with virtue and Earth bore with music. The four seasons did not deviate from their order; winds and rains did not fall in vain. The sun and moon shone clearly, the Five Stars followed their orbits without deviation, phoenixes and qilins appeared, yarrow stalks and tortoises gave auspicious signs, sweet dew fell, bamboo fruits were abundant, yellow streams emerged, and red grass sprouted. Man means completion. Liu Huang is the essence of earth. Red grass growing in the courtyard are all auspicious omens. When it came to a declining age, the pine and cypress fungi withered in summer; the Yangtze River and three other rivers dried up and ceased flowing; and wild sheep roamed on pastures. Yiyang is a god of earth. It appeared in the outskirts of Shang, signaling the impending fall of Yin. The fields were filled with flying locusts. Qiong refers to cicadas and similar insects. It also says: King of Chu asked Zhan He, "How should a state be governed?" Zhan He said: "I am clear about governing myself but not about governing a state." King of Chu said, "I have the responsibility to serve our ancestral temples and the state. I wish to learn how to preserve them." Zhan He replied: "I have never heard of a case where one's own conduct is disorderly yet the state is well governed. Therefore, I dare not answer you with superficial matters." King of Chu said: "Well spoken." | ||
| 13 | 論政: | 《說苑》曰：政有三品，王者之政化之，霸者之政威之，強國之政脅之，夫此三者，各有所施，而化之為貴矣。化之不變，而後威之，威之不變，而後刑之，夫至於刑，則非王者之所貴也。 |
| The Shuyuan says: Governance has three levels. The rule of a sage king transforms through moral influence; the rule of a hegemon governs through authority; and the governance of a strong state coerces through threats. These three approaches each have their applications, but transformation through moral example is most valued. If moral influence fails to bring change, then authority must be used; if authority still fails, punishment follows. When it comes to punishment, this is not what a sage king values. | ||
| 14 | 論政: | 《新序》曰：臧孫行猛政。子貢非之曰：夫政猶張琴瑟也。大絃急則小絃絕矣。是以位尊者，德不可以薄，宮大者，治不可以小，地廣者，制不可以狹，民眾者，政不可以苛，獨不聞，子產相鄭乎。其掄材推賢，抑惡而揚善，故有大略者，不問其所短，有德厚者，不非其小疵，其牧民之道，養之以仁，教之以禮，因其所欲而與之，從其所好而勸之，賞之疑者從重，罰之疑者從輕。 |
| The Xin Xu says: Zang Sun implemented strict policies. lodash Zi Gong criticized him, saying: "Governance is like tuning a qin and se. If the large strings are too tight, the small ones will break." Therefore, those in high positions must not have shallow virtue; with grand palaces, governance cannot be petty; with vast territories, the system cannot be narrow; and with a large population, policies cannot be harsh. Haven't you heard of Zi Chan serving as prime minister of Zheng? He selected talents and promoted the virtuous, suppressed evil while promoting good. Thus, those with great strategies were not questioned for their minor flaws; those of high virtue were not criticized for small blemishes. His way of governing the people was to nurture them through benevolence, educate them through ritual propriety, grant what they desired, and encourage according to their inclinations. In cases where rewards were doubtful, he favored generosity; in cases where punishments were uncertain, he favored leniency. | ||
| 15 | 論政: | 【議】《晉潘岳九品議》曰：天生蒸民，而樹之君，使司牧之，勿失其性，君不獨治，於是乎建牧立監，陳其輔佐，故曰天工人其代之，然則高官厚祿，非明崇賢，所以興治，卑位下役，非為鄙愚，所以供職，雖或開榮辱之門，有爭競之弊，而百王莫之能易者，此道不可以二故也。方今天下隆平，四海攸同，薦賢達善，各以類進，夫觀民宣化，為治之本，雖實小邑，猶須其人，又中正之身，優劣懸殊，苟知人者智，則不知者謬矣。莫如達官，各舉其屬，萬嶽九列，朝所取信，郡守雖輕，有刺史存，舉之當否，實司其事，考績累名，施黜陟焉。進賢受賞，不進賢甘戮，沮勸既明，為人自為謀，庶公道大行，而私謁息矣。 |
| [Discussion] The Jin Dynasty Pan Yue's "Nine-Rank System Discussion" says: Heaven created the people and established rulers to govern them, ensuring they do not lose their nature. A ruler cannot govern alone; thus officials are appointed as supervisors and assistants. Therefore it is said, "Heaven establishes things, but humans take charge of them." Thus, high office and generous emoluments are not merely for showing respect or honoring the virtuous—they serve to promote good governance. Low positions and subordinate roles are not meant to belittle the foolish—they exist so that duties may be fulfilled. Although this system may open the door to distinctions between honor and disgrace and lead to competition, no ruler throughout history has been able to change it, for this principle cannot be divided into two. Now, under the present era of prosperity and peace, all under heaven are united. Recommending virtuous individuals and promoting goodness requires people to be advanced according to their categories. Observing the people and spreading moral influence is the foundation of governance; even a small district still needs suitable personnel. Moreover, among those in charge of judging character (zhongzheng), there are great differences in competence. If one knows how to discern people, that is wisdom; if not, it leads to error. Nothing is better than having high-ranking officials, each recommending their subordinates. The ten thousand peaks and nine ranks are trusted by the court. Though a prefect may hold a minor position, there remains an inspector to oversee him. Whether his recommendation is appropriate or not depends on those responsible for such matters. Performance records accumulate over time, and rewards or punishments are then applied accordingly. Those who recommend virtuous individuals receive rewards, while those who do not and remain content with punishment will be punished. With clear encouragement and discouragement established, people naturally act in their own interest. Thus may public justice prevail widely, and private petitions cease. | ||
| 16 | 論政: | 【論】《後漢崔寔政論》曰：自堯舜之帝，湯武之王，皆賴明哲之佐，博物之臣，故皋陶陳謀，而唐虞以興，伊箕作訓，而殷周以隆，及繼體之君，欲立中興之功者，曷嘗不賴賢哲之謀乎。凡天下之所以不治者，常疾世主承平之日久，俗漸弊而不寤，政浸衰而不改，是以受命之君，每輒創制，中興之主，亦匡時失，俗人拘文牽古，不達推制，奇偉所聞，簡忽所見，焉可與論國家之大事哉。孝宣皇帝，明於君人之道，審於為政之原，故嚴刑峻法，破姦宄之膽，海內清肅，天下謐如，嘉瑞並集，屢獲豐年，薦勳祖廟，享號中宗，筭計見效，優於孝文，元帝即位，果行寬政，卒以墮損，威權始奪，遂為漢室基禍之主，治國之道，得失之理，於斯可以鑒矣。昔孔子作春秋，褒齊桓，懿晉文，歎管仲之功，夫豈不美文武之道哉。誠達權救之理也。故聖人能與世推移，而俗士苦不知變，以為結繩之初，可復治亂秦之緒，干戚之舞，足以解平城之圍，文帝乃重刑，非輕之也。以嚴致平，非以寬致太平也。 |
| [Essay] The Later Han Cui Shi's "Political Discourse" says: From the emperors Yao and Shun to the kings Tang and Wu, all relied on wise counselors and erudite ministers. Thus Gao Tao presented strategies, and the Tang and Yu dynasties rose; Yi Ji established teachings, and the Yin and Zhou dynasties flourished. Even later rulers who wished to achieve a revival of their dynasty—have they ever succeeded without relying on the wisdom of virtuous men? The reason why the realm is often not well governed is that rulers in times of prolonged peace fail to recognize gradually worsening customs and do not awaken to them, nor reform policies as they decline. Therefore, when a new dynasty receives its mandate, it always establishes new systems; when a ruler revives a declining era, he also corrects the mistakes of his time. Common people are bound by texts and cling to antiquity without understanding how institutions must evolve. They marvel at what is strange or grand but neglect what they see before them—how can such individuals discuss matters of state? Emperor Xuan of Han was clear in the way to rule and discerning in the fundamentals of governance. Thus, by enforcing strict laws and severe punishments, he shattered the courage of evildoers; within the realm all became clean and orderly, and peace prevailed throughout the land. Auspicious omens gathered, and abundant harvests occurred repeatedly. His achievements were recorded at the ancestral temple, and he was honored with the title Zhongzong (Central Ancestor). In terms of results, his governance surpassed that of Emperor Wen. When Emperor Yuan took the throne, however, he implemented lenient policies, which ultimately led to decline; authority began to wane, and he became a ruler who laid the foundation for disaster in the Han dynasty. The principles of success and failure in governing a state are clearly illustrated here. In the past, Confucius composed the Chunqiu (Spring and Autumn Annals), praising Duke Huan of Qi and honoring Duke Wen of Jin, lamenting the achievements of Guan Zhong. Could this possibly be because he did not admire the Way of Wen and Wu? Indeed, it was to grasp the principle of adapting to circumstances for salvation. Therefore, a sage can adapt to the times, while vulgar men stubbornly fail to change. They mistakenly believe that returning to the simple knot-tying methods of early society could resolve the chaos of Qin's downfall, or that dancing with shields and axes would be sufficient to break the siege at Pingcheng. Emperor Wen indeed emphasized severe punishments—not because he regarded them lightly. Order was achieved through strictness, not peace through leniency alone. | ||
| 17 | 論政: | 《後漢王符潛夫論》曰：夫為國者，以富民為本，以正學為基，民富乃可以教，學正乃得義，民貧則背善，學淫則詐偽，明君之法，務此二者，以為太平之基，致休徵之隆，夫富民者，以農桑為本，以遊業為末，百工者，以致用為本，以巧飾為末，商賈者，以通乏為本，以鬻貨為末，三者守本，則民興富，國之所以為國者，以民也。治國之日舒以長，故其民閒暇而力有餘，亂國之日促以短，故其民困務而力不足，所謂治國之日舒以長者，非能請羲和而令安行也。乃若明察而百官理，民安靜而力有餘，故視日長也。所謂亂國之日促以短者，非能謁羲和而令疾驅也。乃君暗則百官亂而姦宄興，細民懷賄而趨走，故視日短也。 |
| The Later Han Wang Fu's Qianfu Lun says: To govern a state, one must take enriching the people as the foundation and establishing proper learning as the basis. Only when the people are prosperous can they be educated; only with correct scholarship can righteousness prevail. When the people are poor, they turn away from virtue; when learning becomes licentious, deceit and falsehood arise. The laws of a wise ruler focus on these two matters—enriching the people and rectifying education—as the foundation for peace and prosperity, leading to great auspicious signs. To enrich the people means taking agriculture and sericulture as fundamental, while treating idle pursuits as secondary. For artisans, practical utility is primary; elaborate ornamentation is secondary. For merchants, meeting shortages is essential; merely selling goods is secondary. When these three groups adhere to their fundamentals, the people flourish in wealth. A state exists because of its people. In a well-governed state, days proceed leisurely and at length; thus the people have time to spare and sufficient strength. In a chaotic state, days are hurried and brief; hence the people are burdened with tasks and lack energy. What is meant by "the days of a well-governed realm proceeding leisurely" is not that one can summon Xihe (the mythic charioteer of the sun) to make time move slowly. Rather, it means that when governance is clear and officials perform their duties well, the people live in peace with surplus strength—thus days seem long. What is meant by "the days of a chaotic state being hurried and brief" is not that one can petition Xihe to make time rush faster. Rather, it means when a ruler is ignorant, officials become corrupt and evildoers thrive; common people carry bribes and run about in haste—thus days seem short. | ||
| 18 | 論政: | 《魏王粲儒吏論》曰：士同風於朝，農同業於野，雖官職務殊，地氣異宜，然其致功成利，未有相害而不通者也。至乎末世，則不然矣。執法之吏，不闚先王之典，搢紳之儒，不通律令之要，彼刀筆之吏，豈生而察刻哉。起於几案之下，長於官曹之間，無溫裕文雅以自潤，雖欲無察刻，弗能得矣。竹帛之儒，豈生而迂緩也。起於講堂之上，遊於鄉校之中，無嚴猛斷割以自裁，雖欲不迂緩，弗能得矣。先王見其如此也。是以博陳其教，輔和民性，達其所壅，袪其所蔽，吏服訓雅，儒通文法，故能寬猛相濟，剛柔自克也。 |
| The Wei Dynasty Wang Can's "Ruli Lun" says: Scholars share the same values in court, and farmers pursue the same occupation in the fields. Though their official duties differ and local conditions vary, yet there has never been a case where mutual benefit was not achieved through cooperation rather than conflict. But in later ages, this is no longer the case. Officials enforcing laws no longer study the classics of past kings; scholar-officials do not understand the essentials of legal codes. Are these scribes and clerks born with sharpness and severity? They rise from beneath the desks, growing up among government offices. Lacking warmth and refinement to cultivate themselves, they cannot help but become sharp and severe. Are those scholars who study bamboo slips and silk manuscripts born with naivety and sluggishness? They rise from lecture halls, growing up in local schools. Lacking strictness and decisiveness to discipline themselves, they cannot avoid becoming naive and sluggish. The sage kings of old recognized this situation. Therefore, they widely promoted education to harmonize the people's nature, unblock obstructions, and remove obscurations. Officials adhered to moral instruction, while scholars understood both literature and law. Thus, leniency and severity were balanced, and rigidity and gentleness naturally achieved harmony. | ||
| 19 | 論政: | 【表】《魏武帝陳損益表》曰：陛下即祚，復蒙試用，遂受上將之任，統領二州，內參機事，實所不堪，昔韓非閔韓之削弱，不務富國強兵，用賢任能，臣以驅驅之質，而當鐘鼎之任，以闇鈍之才，而奉明明之政，顧恩念責，亦臣竭節投命之秋也。謹條遵奉舊訓，權時之宜十四事，奏如左，庶以蒸螢，增明太陽，言不足採。 |
| [Memorial] The Wei Wu Di's "Table on Proposing Reforms" says: Your Majesty, since you ascended the throne and once again entrusted me with trials of duty, I have accepted the position of supreme general, overseeing two states, and participating in confidential matters within court—responsibilities which I truly find overwhelming. In ancient times, Han Fei lamented the weakening of the state of Han for not striving to enrich the country, strengthen its military, or employ virtuous and capable individuals. Now, with my humble and mediocre nature, I am placed in a position as weighty as that of a bell or tripod; with dull talent, I must serve under such clear governance. Reflecting on your grace and considering my duty, this is precisely the time for me to devote myself completely and offer my life without reservation. With utmost care, I have listed fourteen matters—adhering to past teachings while adapting to current needs—which I now present as follows. May these humble contributions, like the light of fireflies, add brightness to the sun. My words may be insufficient and unworthy of consideration. | ||
| 20 | 論政: | 《魏陳王曹植降江東表》曰：臣聞士之羨永生者，非徒以甘食麗服，宰割萬物而已，將有以補益群生，尊主惠民，使功存於竹帛，名光於後嗣，今臣文不昭於俎豆，武不習於干戈，而竊位藩王，尸祿東夏，消損天日，無益聖朝，淮南尚有山竄之賊，吳會猶有潛江之虜，使戰士未獲歸於農畝，五兵未得戢於武庫，蓋善論者不恥謝，善戰者不羞走，夫凌雲者泥蟠者也。後申者先屈者也。是以神龍以為德，尺蠖以昭義，昔湯事葛，文王事犬夷，固仁者能以大事小，若陛下遣明哲之使，繼能陸賈之蹤者，使之江南，發愷悌之詔，張日月之信，開以降路，權必奉聖化，斯不疑也。 |
| The Wei Chenwang Cao Zhi's "Memorial on Surrendering to Jiangdong" says: I have heard that scholars who desire eternal life do not merely seek sweet food and fine clothes or the power to dominate all things. Rather, they aim to benefit all living beings, honor their sovereigns, and bring blessings to the people, so that their achievements may be recorded in bamboo slips and silk scrolls, and their names shine for future generations. Yet now, my literary accomplishments are not worthy of ancestral sacrifices, nor have I mastered martial skills with weapons or arms. Still, I hold a position as a vassal king, idly receiving salary in the east without contributing to His Majesty's illustrious reign. In Huainan there remain bandits hiding in mountains; in Wuhui, enemies still lurk by rivers. Thus soldiers cannot return to their fields, and weapons have not been stored away from armories. A wise speaker does not feel shame at retreating, nor does a skilled warrior blush at fleeing. Indeed, one who soars among clouds was once coiled in mud. Those who later advance are those who first endure humiliation. Therefore, the divine dragon demonstrates virtue by enduring concealment; the inchworm reveals righteousness through its coiling and stretching. In ancient times, King Tang served Ge, and King Wen of Zhou submitted to the Dog Rong—thus a benevolent ruler can treat lesser states with respect even when superior in power. If Your Majesty sends wise envoys who follow the example of Lu Jia and dispatches them southward to issue kind decrees, establish trustworthy promises as clear as sun and moon, open roads for surrender, then surely the enemy will accept your holy influence without doubt. |
URN: ctp:n545450