| | 上義: |
老子曰：凡學者，能明於天人之分，通於治亂之本，澄心清意以存之，見其終始反其虛無，可謂達矣。治之本，仁義也，其末，法度也。人之所生者，本也，其所不生者，末也，本末，一體也，其兩愛之，性也，先本後末，謂之君子，先末後本，謂之小人。法之生也，以輔義，重法棄義，是貴其冠履而忘其首足也。重仁義者，廣崇也，不益其厚而張其廣者毀，不廣其基而增其高者覆，故不大其棟，不能任重，任重莫若棟，任國莫若德。人主之有民，猶城中之有基，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，便說掇取，一行一切之術，非天下通道也。 |
| | Laozi said: All scholars who are able to understand the distinction between Heaven and man, comprehend the root of order and chaos, purify their minds and preserve this understanding, and see its beginning and end returning to emptiness may be called truly enlightened. The root of governance is benevolence and righteousness; its later stage is law and regulation. What gives rise to a person is the root; what does not give rise to a person is the branch. Root and branch are one entity. To love both equally is human nature. To prioritize the root before the branch is called a gentleman, while to prioritize the branch before the root is called a petty person. Laws and regulations arise in order to support righteousness; to value laws while abandoning righteousness is like valuing the hat and shoes but forgetting the head and feet. To emphasize benevolence and righteousness is to promote them broadly. However, if one does not increase their depth while expanding their breadth, they will be ruined; if one does not widen the foundation while increasing height, it will collapse. Therefore, without a strong central pillar, one cannot bear great weight. Nothing bears heavy burdens better than the central pillar, and nothing governs a nation better than virtue. A ruler's having the people is like a city having its foundation, or a tree having its roots. When the roots are deep, the trunk is firm; when the foundation is thick, the upper structure is secure. Therefore, a matter that does not originate from morality and virtue cannot be considered a classic; words that do not conform to the former kings cannot be called the Way. Expedient arguments that merely pick and choose, claiming one act encompasses all, are not the universal path of the world.
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| | 上義: |
老子曰：治人之道，其猶造父之御駟馬也，齊輯之乎轡銜，正度之乎胸膺，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，身不可離車輿之安，手不可失駟馬之心，故駟馬不調，造父不能以取道，君臣不和，聖人不能以為治。執道以御之，中才可盡，明分以示之，姦邪可止，物至而觀其變，事來而應其化，近者不亂即遠者治矣，不用適然之教，而得自然之道，萬舉而不失矣。 |
| | Laozi said: The way of governing people is like Caisu's driving a team of four horses. He unifies them with the reins and bit, aligns their pace by controlling their chests, harmonizes internally within his own mind, and externally conforms to the will of the horses. Thus he can take the right path and go 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 the chariot of a ruler; high ministers are the four horses of a ruler. One's body cannot be separated from the safety of the chariot, nor can one's hands lose control over the minds of the four horses. Therefore, if the four horses are not in harmony, even Caisu could not take the right path; and if ruler and minister are not harmonious, even a sage could not achieve good governance. Upholding the Dao to govern them allows even mediocre talents to be fully utilized; clarifying distinctions and demonstrating them can stop corruption and wickedness. When things arise, 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 resorting to arbitrary teachings but attaining the natural Dao, one achieves success in all endeavors without failure.
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| | 上義: |
老子曰：凡為道者，塞邪道，防未然，不貴其自是也，貴其不得為非也，故曰勿使可欲，無日不求，勿使可奪，無日不爭，如此即人欲釋，而公道行矣。有餘者止於度，不足者逮於用，故天下可一也。夫釋職事而聽非譽，棄功勞而用朋黨，即奇伎天長，守職不進，民俗亂於國，功臣爭於朝，故有道以御人，無道則制於人矣。 |
| | Laozi said: Whoever seeks the Dao should block deviant paths and prevent what has not yet happened. What is valued is not that one considers oneself right, but that one cannot do wrong. Therefore it is said: Do not let people indulge in desires, for there will be no day without seeking; do not let them be open to taking by force, for there will be no day of contention. If this is done, human desires are released and the public Dao prevails. Those who have surplus restrain themselves within limits; those who lack sufficient resources manage their use appropriately. Therefore, the world can be unified. To abandon one's duties and listen to false praise, to disregard merit and favor factionalism, leads to the promotion of odd skills and eternal stagnation in office. When people cling to their posts without advancement, customs become chaotic within the state, and meritorious officials contend in court. Therefore, with the Dao one governs others; without it, one is controlled by others.
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| | 上義: |
老子曰：治國有常而利民為本，政教有道而今行為古，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，而循俗未足多也。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，言不能言也，故「道可道，非常道也，名可名，非常名也。」聖人所由曰道，猶金石也，一調不可更，事，猶琴瑟也，每終改調。故法制禮樂者，治之具也，非所以為治也，故曲士不可與論至道者，訊寤於俗而束於教。 |
| | Laozi said: Governing the state has its constants, but benefiting the people is fundamental. Administration and instruction have their principles, yet present actions should be guided by ancient wisdom. If something benefits the people, it need not necessarily follow antiquity; if something serves the matter well, it need not necessarily adhere to convention. Therefore, the sage adjusts laws according to changing times and transforms 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, changing antiquity is not something to be condemned, nor is following convention particularly commendable. Reciting the writings of former kings is not as good as hearing their words; hearing their words is not as good as understanding why they spoke them. To grasp the reason behind their speech, one transcends mere words, for which language cannot fully express. Hence it is said: "The Dao that can be spoken is not the eternal Dao; the name that can be named is not the eternal Name." The path taken by a sage is called the Dao, like gold and stone—it once set cannot be changed. Affairs are like zithers and seps, requiring constant retuning after each performance. Therefore, laws, systems, rites, and music are instruments of governance, but not the essence of governance itself. Hence, narrow-minded scholars cannot be engaged in discussions about the ultimate Dao; they are bound by convention and constrained by education.
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| | 上義: |
老子曰：天下幾有常法哉！當於世事，得於人理，順於天地，詳於鬼神，即可以正治矣。昔者三皇無制令而民從，五帝有制令而無刑罰，夏后氏不負言，殷人誓，周人盟。末世之衰也，忍垢而輕辱，貪得而寡羞，故法度制令者，論民俗而節緩急，器械者，因時變而制宜適。夫制於法者，不可與遠舉，拘禮之人，不可使應變，必有獨見之明，獨聞之聰，然後能擅道而行。夫知法之所由生者，即應時而變，不知治道之源者，雖循終亂，今為學者，循先襲業，握篇籍，守文法，欲以為治，非此不治，猶持方枘而內員鑿，欲得宜適亦難矣。夫存危治亂，非智不能，道先稱古，雖愚有餘，故不用之法，聖人不行也，不驗之言，明主不聽也。 |
| | Laozi said: How can there possibly be a constant law for the world! If it is appropriate to worldly affairs, conforms to human principles, aligns with Heaven and Earth, and is detailed in relation to spirits and deities, then it can be used for proper governance. In ancient times, the Three Sovereigns had no decrees or commands yet the people followed; the Five Emperors had decrees and commands but no punishments. The Xia Hou clan did not break their words, the Yin people took oaths, and the Zhou people made alliances. In the decline of later ages, people endure disgrace and lightly regard humiliation; they are greedy for gain yet lack shame. Therefore, legal codes and decrees must assess folk customs and regulate according to urgency; tools and implements should be adjusted in accordance with changing times and suited to appropriateness. Those bound by law cannot be entrusted with far-reaching endeavors; those constrained by rites cannot respond to change. One must possess unique insight and exceptional discernment before being able to follow the Dao independently and act accordingly. Those who understand the origin of laws can respond to changing times and adapt accordingly; those who do not grasp the source of governance, even if they follow established practices, will ultimately fall into disorder. Today's scholars merely follow past traditions, hold onto written texts, adhere rigidly to formal rules, and believe this is sufficient for governance. Yet without understanding beyond these, it is like trying to fit a square peg into a round hole—seeking appropriateness and suitability is difficult indeed. Preserving stability in times of danger and governing during chaos cannot be achieved without wisdom. To precede with the Dao by citing antiquity, even a foolish person has enough to manage. Therefore, laws that are no longer applicable, sages do not enforce; words that have not been verified, enlightened rulers do not listen to.
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| | 上義: |
文子問曰：法安所生？ |
| | Wenzi asked: From where does law originate?
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| | 上義: |
老子曰：法生於義，義生於眾適，眾適合乎人心，此治之要也。法非從天下也，非從地出也，發乎人間，反己自正。誠達其本，不亂於末，知其要，不惑於疑，有諸已，不非於人，無諸己，不責於所立，立於下者，不廢於上，所禁於民者，不行於身，故人主之制法也，先以自為檢式，故禁勝於身，即令行於民。夫法者，天下之準繩也，人主之度量也，縣法者，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，是故公道行而和欲塞也。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，所以禁君使無得撗斷也。人莫得恣，即道勝而理得矣，故反樸無為，無為者，非謂其不動也，言其從己出也。 |
| | Laozi said: Law originates from righteousness, and righteousness arises from the needs of the people. When these needs align with human hearts, this is the essential principle of governance. Law does not descend from Heaven nor arise from Earth; it originates among people and, when reflected upon oneself, leads to self-correction. If one truly grasps the root, he will not be confused by the branches; if one knows the essentials, he will not be misled by doubts. If a quality exists within oneself, one does not blame others for lacking it; if a fault is absent in oneself, one does not hold others accountable for it. One who stands among the people should not contradict those above; prohibitions imposed on the populace must not be violated by oneself. Therefore, when a ruler establishes laws, he first uses them as standards for himself. When restraint prevails within oneself, commands will be obeyed by the people. Law is the standard for the world, and the measure of a ruler. To hang up laws means to judge according to law or not. After laws are established, those who conform to them receive rewards; those who fall short face punishment. Even the noble and respected do not receive lighter rewards, nor do the lowly and humble receive harsher punishments. Those who break the law, though virtuous, must be punished; those who abide by it, even if unworthy, are without guilt. Thus public justice prevails and selfish desires are suppressed. In ancient times, officials were appointed to restrain the people and prevent them from acting recklessly. The establishment of a ruler was intended to control these officials so that they could not act arbitrarily. Laws, systems, and principles of governance were established to restrain the ruler himself, preventing him from making unjust decisions. When no one is allowed to act recklessly, the Dao prevails and reason is attained. Therefore, returning to simplicity and non-action does not mean remaining inactive; rather, it means acting in accordance with one's own nature and principles.
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| | 上義: |
老子曰：善賞者，費少而勸多，善罰者，刑省而禁姦，善與者，用約而為德，善取者，入多而無怨，故聖人因民之所喜以勸善，因民之所憎以禁姦，賞一人而天下趨之，罰一人而天下畏之，是以至賞不費，至刑不濫，聖人守約而治廣，此之謂也。 |
| | Laozi said: One who is good at rewarding spends little but inspires much; one who is good at punishing administers few penalties yet deters corruption. One who gives generously uses little yet gains virtue, and one who takes effectively acquires much without resentment. Therefore, a sage encourages goodness by following what the people love, and restrains evil by acting upon what the people hate. Rewarding one person leads the whole world to emulate him; punishing one person makes all others fear. Thus, the highest form of reward requires no great expense, and the severest punishment is never excessive. A sage governs broadly while adhering to simplicity—this is what it means.
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| | 上義: |
老子曰：臣道，方論是處，當為事先唱，守職明分，以立成功，故君臣異道即治，同道即亂，各得其宜，處有其當，即上下有以相使也。故枝不得大於榦，末不得強於本，言輕重大小有以相制也。夫得威勢者，所持甚小，所任甚大，所守甚約，所制甚廣，十圍之木，持千鈞之屋，得所勢也，五寸之關，能制開闔，所居要也。下必行之令，順之者利，逆之即凶，天下莫不聽從者，順也，發號令行禁止者，以眾為勢也。義者，非能盡利於天下之民也，利一人而天下從之，暴者，非能盡害於海內也，害一人而天下叛之，故舉措廢置，不可不審也。 |
| | Laozi said: The way of a minister is to deliberate on what is right, take the initiative in matters that should be done, fulfill one's duties and clarify distinctions in order to achieve success. Therefore, when ruler and minister follow different paths, governance is orderly; but if they follow the same path, disorder arises. When each attains their proper role and occupies a suitable position, then superiors and inferiors have grounds upon which to command and be commanded. Therefore, branches must not surpass the trunk in size, nor can the end prevail over the root—this means that lightness and heaviness, smallness and greatness, are all subject to mutual restraint. One who possesses authority and power holds a small position yet shoulders great responsibility, maintains minimal constraints yet controls vast influence. A tree with ten-foot girth supports a house bearing a thousand catties—this is due to its advantageous position. A five-inch lock can control opening and closing—its effectiveness lies in occupying a critical point. Commands that must be obeyed by subordinates bring benefit to those who follow them and misfortune to those who oppose them. No one in the world fails to listen and comply—this is because they are aligned with what is natural. Issuing orders and enforcing prohibitions effectively relies on the power of the masses. Righteousness does not necessarily benefit all the people of the world, but if it benefits one person and the whole world follows, that is sufficient. Tyranny does not necessarily harm everyone within the realm, but if it harms one person and causes the entire world to rebel, then consequences are severe. Therefore, every action, decision, or change must be carefully considered.
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| | 上義: |
老子曰：屈寸而申尺，小枉面大直，聖人為之，今人君之論臣也，不計其大功，總其略行，而求其小善，即失賢之道也。故人有厚德，元間其小節，人有大譽，元疵其小故。夫人情莫不有所短，成其大略是也，雖有小過，不以為累也，成其大略非也，閭里之行未足多也。故小謹者元成功，訾行者不容眾，體大者節疏，度巨者譽遠，論臣之道也。 |
| | Laozi said: To bend an inch in order to straighten a chi, or to endure minor crookedness for the sake of great uprightness—this is what sages do. Yet today, when rulers evaluate their ministers, if they fail to consider their major achievements and instead focus on trivial conduct while demanding small virtues, this is to lose the way of recognizing virtue. Therefore, when a person possesses great virtue, one should not fault them for minor conduct; when a person has a grand reputation, one should not criticize them for small incidents. Human nature is such that no one lacks shortcomings; what matters is the accomplishment of great strategies. Even if there are minor faults, they should not be held against a person. If one fails to achieve significant plans, then even exemplary conduct within the neighborhood is insufficiently commendable. Therefore, those overly cautious in small matters achieve no great success; those who criticize others' conduct cannot tolerate the many. Those with grand physiques have coarser details, and those of great measure gain distant praise—this is the principle for evaluating ministers.
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| | 上義: |
老子曰：自古及今，未有能全其行者也，故君子不責備於一人，方而不割，廉而不劌，直而不肆，博達而不訾，道德文武，不責備於人以力，自脩以道，而不責於人，易賞也，自修以道，則無病矣。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。今志人之所短，忘人之所長，而欲求賢於天下，即難矣。夫眾人之見，位之卑身之賤，事之洿辱，而不知其大略，故論人之道，貴即觀其所舉，富即觀其所施，窮即觀其所受，賤即觀其所為，視其所患難以智勇，動以喜樂以觀其守，委以貨財以觀其仁，振以恐懼以觀其節，如此則人情可知矣。 |
| | Laozi said: From ancient times to the present, there has been no one who could be completely faultless in conduct. Therefore, a gentleman does not demand perfection from an individual. One may be firm yet not cutting, upright yet not sharp-edged, direct yet not unrestrained, broad and knowledgeable yet not critical. In matters of virtue, morality, literature, and martial prowess, one should not expect others to be perfect through force alone. If one cultivates oneself according to the Dao without demanding perfection from others, it is easy to reward them; if one cultivates oneself in accordance with the Dao, then there will be no problems. The jade of the Xia Hou clan could not be entirely without flaws, and the pearl of the bright moon could not be completely free from impurity. Yet these are treasured by the world because minor blemishes do not hinder their great beauty. Now, if one focuses on a person's shortcomings and forgets their strengths, yet desires to seek virtue throughout the world, it will be difficult indeed. The common people's perception is that of low rank, humble status, degrading and humiliating tasks, yet they do not recognize the grand strategies within. Therefore, in evaluating a person: when one holds high office, observe what he promotes; when wealthy, observe how he distributes his wealth; when poor, observe what he accepts; when lowly, observe what actions he takes. Test him with hardship to see his wisdom and courage, move him with joy and pleasure to observe his steadfastness, entrust him with goods and money to test his benevolence, and confront him with fear to examine his integrity. In this way, human nature can be understood.
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| | 上義: |
老子曰：屈者所以求申也，枉者所以求直也，屈寸申尺，小枉大直，君子為之，百川並流，不注海者不為谷，趨行殊方，不歸善者不為君子。善言貴乎可行，善行貴乎仁義，夫君子之過，猶日月之蝕，不害於明，故智者不妄為，勇者不妄殺，擇是而為之，計禮而行之，故事成而功足恃也，身立而名足稱也，雖有智能，必以仁義為本而後立，智能並行，聖人以仁義為準繩，中繩者謂之君子，不中繩者謂之小人。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，雖愚者不為，身貴於天下也。死君親之難者，視死如歸，義重於身也。故天下大利也，比身即小，身之所重也，比之仁義即輕，此以仁義為準繩者也。 |
| | Laozi said: Bending is done in order to straighten out, and being bent is for the sake of becoming upright. To bend an inch so as to stretch a chi, or endure minor crookedness to achieve great uprightness—this is how a gentleman acts. Just as all rivers flow together, those that do not pour into the sea are not considered valleys; just as people walk in different directions, those who do not return to goodness are not called gentlemen. Good words are valued for their feasibility; good actions are valued for embodying benevolence and righteousness. A gentleman's mistakes, like eclipses of the sun and moon, do not impair their brightness. Therefore, the wise do not act recklessly, and the brave do not kill without cause. They choose what is right to do and act in accordance with propriety; thus, endeavors succeed and achievements are reliable, one's character is established and reputation worthy of praise. Even if one possesses intelligence and capability, they must take benevolence and righteousness as their foundation before standing firm. When wisdom and ability work together, sages use benevolence and righteousness as the standard measure—those who conform to this standard are called gentlemen; those who do not are called petty persons. A gentleman, though dead, his name does not perish; a petty person, though in power, their crimes do not vanish. With the left hand holding the map of the world and the right hand cutting one's own throat, even a foolish person would not do it—for one's life is more precious than the entire world. Those who die for their ruler or kin in times of peril regard death as returning home—for righteousness outweighs one's own life. Therefore, the entire world is a great advantage, but compared to one's own life it becomes small; and one's own life, when compared to benevolence and righteousness, becomes light. This is what it means to take benevolence and righteousness as standards of measure.
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| | 上義: |
老子曰：道德之備猶日月也，夷狄蠻貊不能易其指，趣舍同即非譽在俗，意行均即窮達在時，事周於世即功成，務合於時即名立。是故立功名之人，簡於世而謹於時，時之至也，即間不容息。古之用兵者，非利土地而貪寶賂也，將以存亡平亂為民除害也，貪叨多欲之人，殘賊天下，萬民騷動，莫寧其所。有聖人勃然而起，討強暴，平亂世，為天下除害，以濁為清，以危為寧，故不得不中絕。赤帝為火炎，故黃帝擒之，共工為水害，故顓頊誅之。教人以道，導之以德而不聽，即臨之以威武，臨之不從，則制之以兵革。殺無罪之民，養不義之主，害莫大也，聚天下之財，贍一人之欲，禍莫深焉，肆一人之欲，而長海內之患，此天倫所不取也。所為立君者，以禁暴亂也，今乘萬民之力，反為殘賊，是以虎傅翼，何謂不除。夫畜魚者，必去其蝙獺，養禽獸者，必除其豺狼，又況牧民乎！是故兵革之所為起也。 |
| | Laozi said: The fullness of virtue and the Dao is like that of the sun and moon; even the Yi, Di, Man, and Mo cannot alter their course. When aspirations and abandonments are the same, praise or blame depends on convention; when intentions and actions are equal, success or failure lies in timing. If affairs are well-arranged within society, achievements will be realized; if endeavors align with the times, a name will be established. Therefore, those who establish achievements and reputation are simple in worldly matters yet cautious about timing. When the right moment arrives, there is no room for hesitation—opportunity passes without breath to spare. Ancient warriors did not go to war for the sake of land or greed for treasures, but in order to preserve what was on the verge of collapse and quell disorder, thus removing harm from the people. Greedy and insatiable individuals, however, ravage the world; they cause unrest among the common people, who find no peace in their dwellings. A sage suddenly arose, to punish the strong and violent, pacify a chaotic age, and remove harm from the world. He transformed turbidity into clarity and danger into peace; thus, such actions could not but interrupt the course of events. The Red Emperor caused a conflagration, so the Yellow Emperor captured him; Gonggong brought water disasters, so Zhuanxu executed him. Teaching people through the Dao and guiding them with virtue, yet if they do not listen, then one must confront them with authority and might. If they still refuse to obey, then military force must be used to control them. To kill innocent people in order to sustain an unjust ruler is the greatest harm; to gather the wealth of the world for the satisfaction of one person's desires brings no deeper calamity. To indulge a single individual's desires and thereby foster suffering throughout the realm goes against the natural order and is unacceptable according to heavenly principles. The reason for establishing a ruler is to prevent violence and disorder. Yet now, by using the strength of ten thousand people, he becomes instead a bandit and tyrant—this is like giving wings to a tiger; how can such a one not be eliminated? One who raises fish must remove otters; one who breeds birds and beasts must eliminate jackals and wolves. How much more so for governing the people! This is why wars and military conflicts arise.
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| | 上義: |
老子曰：為國之道，上無苛令，官無煩治，士無偽行，工無淫巧，其事任而不擾，其器完而不飾。亂世即不然，為行者相揭以高，為禮者相矜以偽，車輿極於雕琢，器用遂於刻鏤，求貨者爭難得以為寶，詆文者逐煩撓以為急，事為詭辯，久稽而不決，無益於治，有益於亂，工為奇器，歷歲而後成，不周於用。故神農之法曰：丈夫丁壯不耕，天下有受其飢者，婦人當年不織，天下有受其寒者。故身親耕，妻親織，以為天下先，其導民也，不貴難得之貨，不重無用之物。是故耕者不強，無以養生，織者不力，無以衣形，有餘不足，各歸其身，衣食饒裕，姦邪不生，安樂無事，天下和平，智者無所施其策，勇者無所錯其威。 |
| | Laozi said: The way of governing a state is for the ruler to issue no harsh decrees, for officials to manage affairs without excessive interference, for scholars to have no false conduct, and for artisans to possess no excessive cunning. Affairs should be entrusted and left undisturbed; tools and instruments should remain intact and unadorned. In times of chaos, this is not the case. Those who act virtuously vie to appear superior; those practicing rites compete in false pretense. Chariots and carriages are excessively carved and adorned; vessels and tools become elaborate through intricate engraving. Merchants strive for rare goods they barely obtain, calling them treasures; scribes pursue complicated procedures, regarding them as urgent matters. Matters are debated with deceptive arguments, lingering unresolved for long periods—these bring no benefit to governance but only contribute to disorder. Artisans create strange and extravagant objects that take years to complete yet serve no practical purpose. Therefore, the laws of Shen Nong said: If a strong and able man does not till the fields, there will be people in the world who suffer from hunger; if a woman of working age does not weave, there will be those in the world who endure cold. Therefore, he himself tilled the fields and his wife wove cloth, setting an example for all under heaven. In guiding the people, he did not value rare goods nor place importance on useless objects. Therefore, if those who till the fields do not work diligently, there will be no means to sustain life; if those who weave do not exert themselves, there will be nothing with which to clothe their bodies. Surplus or deficiency in resources returns directly to each individual. When clothing and food are abundant, corruption and wickedness do not arise; when peace and contentment prevail without trouble, the world remains harmonious. In such a time, the wise have no need to employ strategies, and the brave find no place to display their might.
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| | 上義: |
老子曰：霸王之道，以謀慮之，以策圖之，挾義而動，非以圖存也，將以存亡也。故聞敵國之君，有暴虐其民者，即舉兵而臨其境，責以不義，刺以過行。兵至其郊，令軍帥曰：無伐樹木，無掘墳墓，無敗五穀，無焚積聚，無捕民虜，無聚六畜，乃發號施令曰：其國之君，逆天地，侮鬼神，決獄不平，殺戮無罪，天之所誅，民之所讎也，兵之來也，以廢不義而授有德也，有敢逆天道，亂民之賊者，身死族滅，以家聽者祿以家，以里聽者賞以里，以鄉聽者封以鄉，以縣聽者侯其縣。剋其國不及其民，廢其君，易其政，尊其秀士，顯其賢良，振其孤寡，恤其貧窮，出其囹圄，賞其有功，百姓開戶而內之，漬米而儲之，唯恐其不來也。義兵至於境，不戰而止，不義之兵，至於伏屍流血，相交以前。故為地戰者，不能成其王，為身求者，不能立其功，舉事以為人者，眾助之，以自為者，眾去之，眾之所動，雖弱必強，眾之所去，雖大必亡。 |
| | Laozi said: The way of hegemonic and imperial rule is planned through strategy, mapped out with schemes. It acts under the banner of righteousness—not for the sake of mere survival, but to preserve what is on the verge of destruction. Therefore, when one hears that a ruler of an enemy state is oppressing his people with cruelty, he should raise his army and march to the border, holding him accountable for injustice and censuring his misconduct. When the army reaches the outskirts of the enemy state, the commander is ordered: Do not cut down trees, do not dig up tombs, do not destroy crops, do not burn stored goods, do not capture civilians as prisoners, and do not seize livestock. Then he issues a proclamation: The ruler of this land defies Heaven and Earth, insults spirits and deities; his judgments are unjust, and he kills the innocent without cause. He is condemned by Heaven and hated by the people. Our army has come to abolish injustice and bestow power upon those with virtue. Anyone who dares defy the will of Heaven or commits crimes against the people shall face death and the annihilation of their clan. Those families that obey will be granted official ranks; entire neighborhoods that comply will receive rewards; whole towns that surrender will be bestowed fiefs; and entire counties that submit will have their leaders made marquises over those counties. The victorious army conquers the state but does not oppress its people; it deposes the tyrannical ruler and reforms the administration. It honors outstanding scholars, elevates virtuous officials, supports orphans and widows, shows compassion to the poor, releases prisoners from jail, rewards those who have contributed merit, and thus the common people open their doors to welcome them, store rice in anticipation, and fear only that they may not arrive soon enough. Righteous armies arriving at the border will cease hostilities without fighting; unjust armies, upon arrival, will result in corpses lying prostrate and blood flowing, with battles raging ahead. Therefore, one who fights for territory cannot achieve kingship; one who seeks personal gain cannot establish merit. Those who undertake endeavors for the benefit of others will receive widespread support, while those who act solely for themselves will be abandoned by the people. Where the masses rally behind a cause, even the weak shall become strong; where they withdraw their support, even the mighty shall perish.
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| | 上義: |
老子曰：上義者，治國家，理境內，行仁義，布德施惠，立正法，塞邪道，群臣親附，百姓和輯，上下一心，群臣同力，諸侯服其威，四方懷其德，脩正廟堂之上，折衝千里之外，發號行令而天下響應，此其上也。地廣民眾，主賢將良，國富兵強，約束信，號令明，兩敵相當，未交兵接刃，而敵人奔亡，此其次也。知土地之宜，習險隘之利，明苛政之變，察行陣之事，白刃合，流矢接，輿死扶傷，流血千里，暴骸滿野，義之下也。兵之勝敗習在於政，政勝其民，下附其上，即兵強，民勝其政，下叛其上，即兵弱。義足以懷天下之民，事業足以當天下之急，選舉足以得賢士之心，謀慮足以決輕重之權，此上義之道也。 |
| | Laozi said: The highest form of righteousness is to govern the state and manage within its borders, practicing benevolence and uprightness, spreading virtue and bestowing kindness, establishing just laws, blocking deviant paths. When this occurs, officials become loyal and attached, the people harmonize and unite; superiors and subordinates are united in purpose, and ministers work together with one mind. The feudal lords submit to its authority, and all directions of the world cherish its virtue. Rectitude is cultivated within the ancestral temple, yet conflicts are averted thousands of li away. When commands are issued and decrees carried out, the whole world responds—this represents the highest level of governance. When a state possesses vast territory and numerous people, has a wise ruler and capable generals, enjoys wealth and strong military forces, maintains strict discipline, and issues clear commands, then when two equal armies face each other, the enemy may flee without even engaging in battle—this represents the next level of success. Understanding the suitability of land, being familiar with the advantages of rugged and narrow terrain, knowing how to adapt to harsh policies, and discerning matters of formation and battle—if then swords clash, arrows fly, wounded are carried while others fall dead, blood flows for a thousand li, and corpses litter the fields—this is the lowest form of righteousness. The victory or defeat in warfare depends on governance. When governance prevails over the people and subordinates remain loyal to their superiors, the military becomes strong; when the people prevail over governance and subordinates rebel against their leaders, the military grows weak. Righteousness sufficient to win the hearts of all the people under heaven, achievements and endeavors adequate to meet urgent needs throughout the world, selection and appointment systems capable of securing the loyalty of virtuous men, and strategies and deliberations able to decide matters of great importance—this is the way of supreme righteousness.
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| | 上義: |
老子曰：國之所以強者必死也，所以必死者義也，義之所以行者威也，是故令之以文，齊之以武，是謂必取，威義並行，是謂必強。白刃交接，矢石若雨，而士爭光者，賞信而罰明也。上視下如子，下事上如父，上視下如弟，下事上如兄，上視下如子，必王四海，下事上如父，必政天下，上視下如弟，即必難為之死，下事上如兄，即必難為之亡，故父子兄弟之寇，不可與之鬥。是故義君內脩其政以積其德，外塞於邪以明其勢，察其勞佚以知飢飽，戰期有日，視死若歸，恩之加也。 |
| | Laozi said: A state becomes strong because its people are ready to die for it; they are willing to die because of righteousness. Righteousness is carried out through authority and power. Therefore, governing with civil instruction and unifying with military discipline is called an assured victory. When both authority and righteousness are practiced together, this is called certain strength. When swords clash and arrows and stones fall like rain, yet soldiers strive for glory—it is because rewards are trustworthy and punishments clear. When a superior regards his subordinates as sons, and the subordinates serve their superiors as fathers; when a superior treats them as brothers, and they serve him as an elder brother—when a superior sees his people as children, he will surely rule over all under Heaven; when subjects serve their ruler as a father, order will prevail throughout the world. When a leader regards his people as younger siblings, they will be willing to die for him; when subordinates see their superiors as older brothers, they will not hesitate to sacrifice themselves. Therefore, conflicts among fathers and sons or brothers cannot be fought against. Therefore, a righteous ruler internally cultivates governance to accumulate virtue and externally blocks deviance to clarify authority. He observes the labor and rest of his people to understand their hunger and fullness. When the time for battle arrives, soldiers regard death as returning home—this is the result of kindness bestowed upon them.
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