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刑范正，金錫美，工冶巧，火齊得，剖刑而莫邪已。然而不剝脫，不砥厲，則不可以斷繩。剝脫之，砥厲之，則劙盤盂，刎牛馬，忽然耳。彼國者，亦彊國之剖刑已。然而不教誨，不調一，則入不可以守，出不可以戰。教誨之，調一之，則兵勁城固，敵國不敢嬰也。彼國者亦有砥厲，禮義節奏是也。故人之命在天，國之命在禮。人君者，隆禮尊賢而王，重法愛民而霸，好利多詐而危，權謀傾覆幽險而亡。 |
| | If the mold is properly shaped, if the bronze and tin are of fine quality, if the craftsman's smelting skills are skillful, and if the fire is well controlled, then cutting open the mold will reveal a Mo Ye sword. However, without removing the outer layer and without polishing it, it cannot even cut through a rope. If you remove its outer layer and polish it, then it can split up bowls and basins, behead oxen and horses—it is as easy as that. A state is also like the opened mold of a strong country. However, without education and instruction, without unification and coordination, it cannot defend itself when attacked, nor can it fight effectively in battle. If you educate the people, give them instruction, and unify their efforts, then your troops will be strong and your city walls solid, so that enemy states dare not attack. A state also has its "polishing"—this is the rites, righteousness, and proper rhythms of society. Therefore, a person's fate lies in Heaven, but a nation's destiny lies in ritual propriety. A ruler who honors rites and respects the virtuous becomes a king; one who values laws and loves his people becomes a hegemon. A ruler who favors profit and is full of deceit brings danger, while one who relies on scheming, treachery, and secret plots will perish.
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| | 彊國: |
威有三：有道德之威者，有暴察之威者，有狂妄之威者，此三威者，不可不孰察也。禮樂則脩，分義則明，舉錯則時，愛利則形。如是，百姓貴之如帝，高之如天，親之如父母，畏之如神明。故賞不用而民勸，罰不用而威行，夫是之謂道德之威。禮樂則不脩，分義則不明，舉錯則不時，愛利則不形；然而其禁暴也察，其誅不服也審，其刑罰重而信，其誅殺猛而必，黭然而雷擊之，如牆厭之。如是，百姓劫則致畏，嬴則敖上，執拘則冣1，得閒則散，敵中則奪，非劫之以形埶，非振之以誅殺，則無以有其下，夫是之謂暴察之威。無愛人之心，無利人之事，而日為亂人之道，百姓讙敖，則從而執縛之，刑灼之，不和人心。如是，下比周賁潰以離上矣，傾覆滅亡，可立而待也，夫是之謂狂妄之威。此三威者，不可不孰察也。道德之威成乎安彊，暴察之威成乎危弱，狂妄之威成乎滅亡也。 |
| | There are three kinds of authority: the authority derived from virtue and morality, the authority based on harsh scrutiny and severity, and the authority arising from reckless arrogance. These three forms of authority must not be overlooked or misunderstood. If rites and music are well cultivated, if distinctions of righteousness are clear, if actions are timely, and if love and benefits manifest— In such a case, the people will revere their ruler as they do Heaven, hold him in high esteem like the sky, love him as parents, and fear him as divine beings. Therefore, rewards need not be given for the people to be encouraged, and punishments need not be imposed for authority to prevail. This is what is called the authority of virtue and morality. If rites and music are not cultivated, if distinctions in righteousness are unclear, if actions are untimely, and if love and benefit do not manifest— Yet if they are strict in suppressing violence, careful in punishing the defiant, severe and trustworthy in their punishments, ruthless yet certain in executions, striking like thunder from a dark sky or a wall collapsing— In such a case, when the people are forced into submission they will fear you; when they have strength, they will defy you. When captured and restrained, they suffer greatly; when given an opportunity, they scatter; when confronted in battle, they rebel. Without coercion through force or intimidation by executions, there is no way to maintain control over your subjects. This is what is called authority based on severity and harsh scrutiny. If a ruler has no love for the people, does nothing to benefit them, and instead daily engages in ways that lead to disorder, causing the common folk to become unruly and defiant, then he follows by capturing and binding them, punishing and torturing them—thus alienating the hearts of the people. In such a case, those below will form factions and rebel against their superiors. Overthrow and destruction can be expected to come swiftly. This is what is called reckless and arrogant authority. These three forms of authority cannot be overlooked or misunderstood. The authority derived from virtue and morality leads to peace and strength; the authority based on severity and scrutiny leads to danger and weakness; while reckless and arrogant authority leads to destruction.
1. 冣 : Originally read: "最". 據《》本補，說見王念孫《》、王先謙《》。
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| | 彊國: |
公孫子曰：子發將西伐蔡，克蔡，獲蔡侯，歸致命曰：「蔡侯奉其社稷，而歸之楚；舍屬二三子而治其地。」既，楚發其賞，子發辭曰：「發誡布令而敵退，是主威也；徙舉相攻而敵退，是將威也；合戰用力而敵退，是眾威也。臣舍不宜以眾威受賞。」 |
| | Gongsunzi said: Zi Fa was about to launch a western campaign against the state of Cai. He conquered Cai and captured its ruler, then returned with a report saying, "The Ruler of Cai has surrendered his ancestral temple and territory to Chu; I have left the governance of the land in the hands of my two or three subordinates." Afterward, when Chu awarded him a reward, Zi Fa declined and said: "If I issued warnings and orders and the enemy retreated, that would be due to the authority of the ruler; if I moved troops into position for mutual support and the enemy withdrew, that would reflect the general's authority; If we engaged in battle with strength and effort and the enemy retreated, it was due to the collective might of the troops. therefore, it is not appropriate for me to receive a reward based on the strength of the common soldiers."
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| | 彊國: |
譏之曰：子發之致命也恭，其辭賞也固。夫尚賢使能，賞有功，罰有罪，非獨一人為之也，彼先王之道也，一人之本也，善善惡惡之應也，治必由之，古今一也。古者明主之舉大事，立大功也，大事已博，大功已立，則君享其成，群臣享其功，士大夫益爵，官人益秩，庶人益祿。是以為善者勸，為不善者沮，上下一心，三軍同力，是以百事成，而功名大也。今子發獨不然：反先王之道，亂楚國之法，墮興功之臣，恥受賞之屬，無僇乎族黨，而抑卑其後世，案獨以為私廉，豈不過甚矣哉！故曰：子發之致命也恭，其辭賞也固。 |
| | Someone criticized him by saying: Zi Fa's report was respectful, but his refusal of the reward was stubborn. Valuing the virtuous and employing capable individuals, rewarding those who have contributed to success, and punishing those guilty of crimes—this is not something that one person alone can accomplish. It is the way of the ancient kings, the foundation for a ruler's governance, the response to promoting good deeds and condemning evil ones. Order must necessarily follow this path; it has been so from ancient times until now. In ancient times, when a wise ruler undertook great endeavors and achieved major accomplishments, once the great task was completed and the great achievement realized, then the ruler would enjoy its success, the ministers would share in its glory, the scholar-officials would receive higher ranks, officials would gain greater positions, and commoners would benefit through increased stipends. Therefore, those who do good are encouraged, while those who act wrongly become discouraged. The ruler and the people unite as one, and all three divisions of the army work with shared strength; thus, all endeavors succeed and great achievements and fame result. Now, Zi Fa is different: he goes against the ways of the ancient kings and disrupts the laws of Chu. He undermines those who have achieved merit, considers it a disgrace to accept rewards, avoids public censure from his clan or peers, and suppresses the honor due to future generations, yet insists on personal integrity alone. Is this not excessive? Therefore it is said: Zi Fa's report was respectful in manner, but his refusal of reward was indeed stubborn.
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| | 彊國: |
荀卿子說齊相曰：處勝人之埶，行勝人之道，天下莫忿，湯武是也。處勝人之埶，不以勝人之道，厚於有天下之埶，索為匹夫不可得也，桀紂是也。然則得勝人之埶者，其不如勝人之道遠矣！夫主相者，勝人以埶也，是為是，非為非，能為能，不能為不能，併己之私欲，必以道，夫公道通義之可以相兼容者，是勝人之道也。今相國上則得專主，下則得專國，相國之於勝人之埶，亶有之矣。然則胡不敺此勝人之埶，赴勝人之道，求仁厚明通之君子而託王焉，與之參國政，正是非！如是，則國孰敢不為義矣！君臣上下，貴賤長少，至於庶人，莫不為義，則天下孰不欲合義矣！賢士願相國之朝，能士願相國之官，好利之民莫不願以齊為歸，是一天下也。相國舍是而不為，案直為是世俗之所以為，則女主亂之宮，詐臣亂之朝，貪吏亂之官，眾庶百姓皆以爭奪貪利為俗，曷若是而可以持國乎？今巨楚縣吾前，大燕鰌吾後，勁魏鉤吾右，西壤之不絕若繩，楚人則乃有襄賁開陽以臨吾左，是一國作謀，則三國必起而乘我。如是，則齊必斷而為四、三，國若假城然耳，必為天下大笑。曷若兩者孰足為也！夫桀紂，聖王之後子孫也，有天下者之世也，埶籍之所存，天下之宗室也，土地之大，封內千里，人之眾數以億萬，俄而天下倜然舉去桀紂而奔湯武，反然舉惡桀紂而貴湯武。是何也？夫桀紂何失？而湯武何得也？曰：是無它故焉，桀紂者善為人所惡也，而湯武者善為人所好也。人之所惡何也？曰：汙漫、爭奪、貪利是也。人之所好者何也？曰：禮義、辭讓、忠信是也。今君人者，譬稱比方則欲自並乎湯武，若其所以統之，則無以異於桀紂，而求有湯武之功名，可乎？故凡得勝者，必與人也；凡得人者，必與道也。道也者，何也？曰：禮義、辭讓、忠信是也。故自四五萬而往者，彊勝非眾之力也，隆在信矣。自數百里而往者，安固非大之力也，隆在脩政矣。今已有數萬之眾者也，陶誕比周以爭與；已有數百里之國者也，汙漫突盜以爭地；然則是棄己之所安彊，而爭己之所以危弱也；損己之所不足，以重己之所有餘。若是其悖繆也，而求有湯武之功名，可乎！辟之，是猶伏而咶天，救經而引其足也。說必不行矣，愈務而愈遠。為人臣者，不恤己行之不行，苟得利而已矣，是渠衝入穴而求利也，是仁人之所羞而不為也。故人莫貴乎生，莫樂乎安；所以養生安樂者，莫大乎禮義。人知貴生樂安而棄禮義，辟之，是猶欲壽而歾頸也，愚莫大焉。故君人者，愛民而安，好士而榮，兩者亡一焉而亡。《》曰：「」此之謂也。 |
| | Xun Qingzi said to the prime minister of Qi: "To be in a position superior to others and to act according to principles that surpass those of others, no one in the world will resent it; this was the case with Tang and Wu." "To be in a position superior to others, yet not act according to the principles that surpass those of others—though one may hold the power of ruling over all under heaven, it is impossible for such a person even to become an ordinary man; this was the case with Jie and Zhou." Thus, one who possesses the position of superiority over others is far removed from the way that truly surpasses others! A ruler and his prime minister should surpass others through the right position, upholding what is correct as correct, rejecting what is wrong as wrong, recognizing ability where it exists and acknowledging lack of ability when present. They must suppress their own selfish desires and always act in accordance with principle. The public justice and universal righteousness that can be harmonized together—this constitutes the way to surpass others. Now, as prime minister, you above have exclusive authority over the ruler and below hold sole control of the state. In terms of the position to surpass others, you indeed possess it fully. Then why not use this position of superiority to pursue the way that surpasses others, seek out a kind-hearted and wise gentleman who is enlightened and perceptive, entrust him with the king's affairs, associate with him in managing state matters, and together determine what is right or wrong! If so, then who in the country would dare not to act with righteousness! Rulers and ministers, superiors and subordinates, the noble and the humble, the elder and the young—down to commoners—all would act with righteousness. Then who in all under heaven would not wish to unite in righteousness! Virtuous scholars would long to serve at your court, capable men would wish for office under you, and even profit-seeking commoners would desire to take Qi as their home. This is a unified world indeed. But if you, the prime minister, abandon this course and instead persist in doing only what is customary among the vulgar, then a dominant queen will disrupt the palace, scheming ministers will corrupt the court, greedy officials will disorder the government offices, and common people will all take competition for profit as their norm. How can such conditions possibly sustain the state? Now, mighty Chu is stationed before us, and great Yan lurks behind. Strong Wei attacks from our right side; the western territories are connected like a rope without end. The people of Chu have Xiang Ben Kaiyang to confront us on our left. If one state plots against us, then three states will surely rise up to attack us. In such a situation, Qi must inevitably be divided into four or three parts; the state would then be like an empty shell, and it will surely become the subject of ridicule by all under heaven. Which of these two outcomes is more desirable! Jie and Zhou were descendants of the sage kings, members of a ruling family that had held dominion over all under heaven for generations. They possessed the position and heritage to rule, being the noble house of the world. Their territory was vast, spanning thousands of li within their fief; their population numbered in the tens of millions. Yet suddenly, the entire world abandoned Jie and Zhou and turned toward Tang and Wu, condemning Jie and Zhou as villains while honoring Tang and Wu as virtuous rulers. Why was this so? What did Jie and Zhou lose or fail to do? And what did Tang and Wu gain or achieve? It is said: There was no other reason. Jie and Zhou were good at doing what people detest, while Tang and Wu were good at doing what the people desire. What do people detest? It is said: Corruption, contention, and greed for profit. What do people desire? It is said: Rites and righteousness, courtesy and humility, loyalty and trustworthiness. Now, a ruler who compares himself to Tang and Wu in terms of reputation and analogy desires to be equal to them. But if the way he governs is no different from that of Jie and Zhou, can he hope to achieve the fame and accomplishments of Tang and Wu? Therefore, whoever achieves victory must necessarily be in harmony with the people; whoever gains the support of the people must necessarily follow the Way. What is this "Way"? It is said: Rites and righteousness, courtesy, humility, loyalty, and trustworthiness. Therefore, even with an army of forty or fifty thousand men, strength does not lie in the number of troops but rather in the establishment of trust. A territory spanning hundreds of li or more, its stability and security do not depend on sheer size but rather on the cultivation of good governance. Now that you already have an army numbering in the tens of thousands, yet people are deceitful and forming factions to compete for power; now that your state already spans hundreds of li in territory, yet corruption and bandits are rampant as people vie for land; In this way, you abandon what ensures your own stability and strength, and instead strive for the very conditions that bring danger and weakness. You diminish what is already insufficient in yourself to add more weight to what you have in excess. If this is the case of such contradiction and error, can one still hope for the fame and achievements of Tang and Wu! To draw an analogy: this is like lying down to kiss the sky, or trying to save a falling rope by pulling on its end. Such arguments will certainly not be put into practice; the more one insists upon them, the further away from success they become. A minister who does not care whether his conduct is upright or not, but only seeks personal gain—this is like a thief digging into a hole in search of profit. It is something that a benevolent person would be ashamed to do and would never engage in. Therefore, nothing is more precious than life for people, and nothing brings greater joy than peace; therefore, there is nothing greater than rites and righteousness in cultivating a long and happy life. If people know that life is precious and peace desirable, yet abandon rites and righteousness—this is like wanting to live long while cutting one's own throat. No stupidity could be greater than this. Therefore, a ruler who loves his people will enjoy peace; one who values virtuous men will achieve honor. If either of these is lacking, the state will perish. The Book of Songs says: "The worthy are the fence; the great officers are the wall." This is what it means.
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力術止，義術行，曷謂也？曰：秦之謂也。威彊乎湯武，廣大乎舜禹，然而憂患不可勝校也。諰諰然常恐天下之一合而軋己也，此所謂力術止也。曷謂乎威彊乎湯武？湯武也者，乃能使說己者使耳。今楚、父死焉，國舉焉，負三王之廟，而辟於陳蔡之間，視可司間，案欲剡其脛而以蹈秦之腹，然而秦使左案左，使右案右，是乃使讎人役也；此所謂威彊乎湯武也。曷謂廣大乎舜禹也？曰：古者百王之一天下，臣諸侯也，未有過封內千里者也。今秦南乃有沙羨與俱，是乃江南也。北與胡貉為鄰，西有巴戎，東在楚者乃界於齊，在韓者踰常山乃有臨慮，在魏者乃據圉津，即去大梁百有二十里耳！其在趙者剡然有苓而據松柏之塞，負西海而固常山，是地遍天下也。威動海內，彊殆中國，然而憂患不可勝校也，諰諰然常恐天下之一合而軋己也；此所謂廣大乎舜禹也。然則奈何？曰：節威反文，案用夫端誠信全之君子治天下焉，因與之參國政，正是非，治曲直，聽咸陽，順者錯之，不順者而後誅之。若是，則兵不復出於塞外，而令行於天下矣。若是，則雖為之築明堂於塞外而朝諸侯，殆可矣。假今之世，益地不如益信之務也。 |
| | What does this mean: "Strength and technique stop, but righteousness and method proceed"? It is said: This refers to the state of Qin. Its power and strength surpass that of Tang and Wu, its territory exceeds that of Shun and Yu; yet the troubles and dangers it faces are beyond count. It is always anxiously afraid that all under heaven might unite to crush it—this is what is meant by "strength and technique stop." What does it mean for its power and strength to surpass Tang and Wu? Tang and Wu could only command those who agreed with them. Now, the state of Chu has suffered the death of its ruler and lost its entire country. Carrying the ancestral temples of three kings, it now lingers between Chen and Cai, watching for an opportunity to strike at Qin's vulnerable side. Yet Qin commands the left and the left obeys; commands the right and the right follows—this is making one's enemies serve as laborers! This is what is meant by surpassing Tang and Wu in power. What does it mean to have a territory exceeding that of Shun and Yu? It is said: In ancient times, all the hundred kings ruled over a single world, with vassal lords as subjects. None of them had territories exceeding a thousand li within their fiefs. Now, to the south, Qin has occupied Sha Xian and Ju—this is southern Jiang. To the north, it borders the Hu and Mo peoples; to the west lies Ba and Rong. To the east, in what was once Chu, its border reaches Qi; in former Han territory, it extends beyond Changshan to Linlu; in Wei's old lands, it holds Yu Jin—only 120 li from Daliang! In Zhao's territory, it has occupied Ling and holds the strategic pass of Songbai. Facing the western sea and securing Changshan, this is a land that spans all under heaven. Its power stirs the entire realm, its strength threatens all of China. Yet still, troubles and dangers are beyond count; it is always anxiously afraid that the world might unite to crush it. This is what is meant by exceeding Shun and Yu in territory. Then, how should this be addressed? It is said: Restrain power and return to culture; appoint upright, sincere, and virtuous gentlemen to govern the world. Involve them in state affairs, determine right from wrong, rectify injustice, listen at Xianyang, and place those who comply accordingly—only after this should punishment be inflicted upon those who refuse to obey. If so, then troops will no longer need to march beyond the frontier, and commands will be carried out throughout all under heaven. If so, then even if one were to build a grand hall beyond the frontier and hold court for feudal lords there, it would be feasible. In today's world, acquiring more land is not as important as cultivating trust.
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應侯問孫卿子曰：入秦何見？ |
| | Ying Hou asked Sun Qingzi: "What did you see upon entering Qin?"
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孫卿子曰：其固塞險，形埶便，山林川谷美，天材之利多，是形勝也。入境，觀其風俗，其百姓樸，其聲樂不流汙，其服不挑，甚畏有司而順，古之民也。及都邑官府，其百吏肅然，莫不恭儉、敦敬、忠信而不楛，古之吏也。入其國，觀其士大夫，出於其門，入於公門；出於公門，歸於其家，無有私事也；不比周，不朋黨，倜然莫不明通而公也，古之士大夫也。觀其朝廷，其朝閒，聽決百事不留，恬然如無治者，古之朝也。故四世有勝，非幸也，數也。是所見也。故曰：佚而治，約而詳，不煩而功，治之至也，秦類之矣。雖然，則有其諰矣。兼是數具者而盡有之，然而縣之以王者之功名，則倜倜然其不及遠矣！是何也？則其殆無儒邪！故曰粹而王，駮而霸，無一焉而亡。此亦秦之所短也。 |
| | Sun Qingzi replied: "Its natural defenses are strong and perilous, its geographical advantages favorable. Its mountains, forests, rivers, and valleys are beautiful, and it has abundant natural resources—this is a strategic advantage." Upon entering the country and observing its customs, I found that its people are simple in nature. Their music and songs do not flow into corruption; their clothing is modest and unadorned. They greatly fear official authority and obey it—these are the people of ancient times. When I visited its cities and government offices, the officials were all solemn and orderly. None failed to be respectful, frugal, earnest, reverent, loyal, and trustworthy—these are the kind of officials from ancient times. When I entered its state and observed its scholar-officials, they would leave their private homes to enter the public offices; they left the public offices and returned home without any personal business. They did not form cliques or factions; they were independent-minded, and all clearly open and impartial—these are the scholar-officials of ancient times. Observing its court, I saw that in the early morning sessions, all matters were decided without delay. The officials appeared calm and composed as if there was no governance to attend—this is what an ancient-style court should be like. Therefore, four generations of success are not due to luck, but to the natural order of things. This is what I observed. Therefore, it is said: "To govern with ease and order, to be concise yet thorough, to achieve much without trouble—this is the highest form of governance. Qin resembles this." Nevertheless, there are still some dangers in it. Possessing all these advantages and yet aspiring to the glory of a Son of Heaven, it is far from sufficient! Why is that? It must be because there are no Confucian scholars among them! Therefore, it is said: "Purity leads to kingship; mixed virtue and strength lead to hegemony; lacking either entirely results in downfall." This is also where Qin falls short.
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| | 彊國: |
積微：月不勝日，時不勝月，歲不勝時。凡人好敖慢小事，大事至然後興之務之，如是，則常不勝夫敦比於小事者矣。是何也？則小事之至也數，其縣日也博，其為積也大；大事之至也希，其縣日也淺，其為積也小。故善日者王，善時者霸，補漏者危，大荒者亡。故王者敬日，霸者敬時，僅存之國危而後戚之。亡國至亡而後知亡，至死而後知死，亡國之禍敗，不可勝悔也。霸者之善箸焉，可以時託也；王者之功名，不可勝日志也。財物貨寶以大為重，政教功名反是；能積微者速成。《》曰：「」此之謂也。 |
| | Accumulating small things: a month cannot surpass a day, a season cannot surpass a month, and a year cannot surpass a season. Generally, people tend to be arrogant and neglect small matters; they only take action when major affairs arise. If this is the case, then such people will often fall behind those who diligently attend to minor details. Why is that? It is because small matters occur frequently, their duration over days is extensive, and the accumulation of them becomes great; whereas major affairs are rare, they last for fewer days, and their accumulated impact is small. Therefore, those who excel in managing daily matters become kings; those skilled at handling seasonal affairs become hegemons; those who merely patch up deficiencies face danger; and those who neglect everything are doomed to destruction. Therefore, a king respects each day, a hegemon respects the seasons, while a barely surviving state only becomes anxious after it has already fallen into peril. A doomed nation realizes its downfall only when it is lost, and understands death only after dying. The calamities of a fallen state are beyond regret. The achievements of hegemons stand out clearly; they can rely on the seasons to achieve their goals. The glory and reputation of a king are beyond what any single day's records could capture. Material wealth and treasures are valued more the greater they are, but political instruction and achievements in governance are the opposite; Those who can accumulate small things will achieve success quickly. The Book of Songs says: "Virtue is as light as a feather, yet few among the people can bear it." This is what is meant by that.
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| | 彊國: |
凡姦人之所以起者，以上之不貴義，不敬義也。夫義者，所以限禁人之為惡與姦者也。今上不貴義，不敬義，如是，則天下之人百姓，皆有棄義之志，而有趨姦之心矣，此姦人之所以起也。且上者下之師也，夫下之和上，譬之猶響之應聲，影之像形也。故為人上者，不可不順也。夫義者，內節於人，而外節於萬物者也；上安於主，而下調於民者也；內外上下節者，義之情也。然則凡為天下之要，義為本，而信次之。古者禹湯本義務信而天下治，桀紂棄義倍信而天下亂。故為人上者，必將慎禮義，務忠信，然後可。此君人者之大本也。堂上不糞，則郊草不瞻曠芸；白刃扞乎胸，則目不見流矢；拔戟加乎首，則十指不辭斷；非不以此為務也，疾養緩急之有相先者也。 |
| | Generally, the reason why wicked people arise is because those in power do not value righteousness and do not respect it. Righteousness serves as a boundary to restrain people from committing evil or wicked deeds. Now, if those in power do not value or respect righteousness, then all the people and common folk will harbor thoughts of abandoning righteousness and have minds inclined toward wickedness. This is why wicked individuals arise. Moreover, those in power are the teachers of their subordinates; the harmony between the lower and higher ranks is like an echo responding to a sound or a shadow following a form. Therefore, those in positions of authority must not fail to act properly. Righteousness is a principle that regulates one's inner self and also governs one's relationship with all things in the external world; it ensures stability for those above, and harmony among the people below. To regulate both internally and externally, as well as between superiors and inferiors—this is the essence of righteousness. Therefore, in all that concerns governing the world, righteousness is fundamental, while trustworthiness comes second. In ancient times, Yu and Tang took righteousness and trust as their foundation, and thus the world was well governed; Jie and Zhou abandoned righteousness and betrayed trust, leading to chaos in the world. Therefore, those who are in positions of leadership must necessarily be cautious about rites and righteousness, diligently cultivating loyalty and trustworthiness; only then will it be acceptable. This is the fundamental principle for rulers. If one does not clean the hall, then the fields and grasslands will not be cultivated or tended properly; if a sharp blade is held against the chest, one's eyes cannot see flying arrows; if a halberd is raised toward the head, then ten fingers will not hesitate to be severed; It is not that these matters are ignored, but rather because urgent and less urgent affairs have their own priorities.
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