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或問：「古之君子貴爵祿歟？」曰：「然。諸子之書稱爵祿，非貴也。資財、非富也。」「何謂乎？」曰：「彼遭世之亂，見小人富貴而有是言。非古也。古之制爵祿也，爵以居有德，祿以養有功。功大者祿厚，德遠者爵尊；功小者其祿薄，德近者其爵卑。是故觀其爵，則別其人之德也。見其祿，則知其人之功也。不待問之。古之君子貴爵祿者，蓋以此也。非以黼黻華乎其身，芻豢之適於其口也。非以美色悅乎其目，鐘鼓之樂乎其耳也。孔子曰：『邦有道，貧且賤焉，恥也。』明王在上，序爵班祿而不以逮也。君子以為至羞，何賤之有乎？先王將建諸侯而錫爵祿也，必於清廟之中，陳金石之樂，宴賜之禮，宗人擯相，內史作策也。其《》曰：『』由此觀之，爵祿者、先王之所重也，非所輕也。故《》曰：『』 |
| | Someone asked: "Did ancient gentlemen value titles and emoluments?" He said, "Yes." The books of the various schools mention titles and emoluments, not because they are valued. Wealth and property are not true riches." "What is meant by this?" He said, "They encountered a time of chaos and saw the unvirtuous becoming wealthy and noble, hence they made such remarks." That was not in accordance with ancient ways. In ancient times, the granting of titles and emoluments followed a system: titles were given to those possessing virtue, and emoluments were provided to nurture those who had rendered service. Those with great achievements received generous emoluments; those with lofty virtue held esteemed titles; Those with minor contributions received meager emoluments, and those with lesser virtue held lowly titles. Therefore, by observing one's title, one could discern the virtue of that person. By seeing one's emoluments, one would know the achievements of that person. It was unnecessary to ask further. Ancient gentlemen valued titles and emoluments precisely for this reason. It was not to adorn their persons with splendid robes or to satisfy their mouths with fine food. It was not to please their eyes with beautiful sights or to delight their ears with the music of bells and drums. Confucius said: "If a state is governed properly, yet one remains poor and lowly, that is a disgrace." A wise ruler in power would establish ranks of titles and distribute emoluments without allowing them to be withheld. Gentlemen regarded this as the greatest disgrace; how could there then be any notion of lowliness? When the ancient kings were about to enfeoff feudal lords and bestow titles and emoluments upon them, they would necessarily do so within the ancestral temple, where music of metal and stone was performed, rites of banquets and grants were observed, and the head of the clan served as an official to guide and assist, while the Minister of Records prepared the edicts. The "Song" says: "King Wen having labored diligently, we should receive his legacy." It continues: "Now I shall spread forth my thoughts: I go to seek stability, thus fulfilling the mandate of Zhou." "Ah, these thoughts!" From this we can see that titles and emoluments were matters of great importance to the ancient kings; they were not regarded lightly. Therefore, the "Book" says: "Do not leave official posts vacant; Heaven's work must be carried out by people." Thus, one should diligently fulfill their duties in office.
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「爵祿之賤也，由處之者不宜也，賤其人，斯賤其位矣；其貴也，由處之者宜之也，貴其人，斯貴其位矣。《》云：『君子至止，黻衣綉裳。佩玉鏘鏘，壽考不忘。』黻衣綉裳、君子之所服也，愛其德，故美其服也。暴亂之君子非無此服也，而民弗美也。位亦如之。昔周公相王室以君天下，聖德昭聞，王勛弘大，成王封以少昊之墟，地方七百里，錫之山川土田，附庸備物，典策官司，彝器龍旗九旒，祀帝於郊。太公亮武王克商寧亂，王封之爽鳩氏之墟，東至於海，西至於河，南至於穆陵，北至於無棣。五侯九伯，汝實征之，世祚太師撫寧東夏。當此之時，孰謂富貴不為榮寵者乎？自時厥後，文武之教衰，黜陟之道廢；諸侯僭恣，大夫世位；爵人不以德，祿人不以功；竊國而貴者有之，竊地而富者有之；姦邪得願，仁賢失志。於是則以富貴相詬病矣。故孔子曰：『邦無道，富且貴焉，恥也。』然則富貴美惡存乎其世也。《》曰：『聖人之大寶曰位。』何以為聖人之大寶曰『位』？位也者、立德之機也，勢也者、行義之杼也。聖人蹈機握杼，織成天地之化，使萬物順焉，人倫正焉。六合之內，各竟其願，其為大寶不亦宜乎！故聖人以無勢位為窮，百工以無器用為困；困則其資亡，窮則其道廢。故孔子栖栖而不居者，蓋憂道廢故也。《》曰：『』 |
| | "The devaluation of titles and emoluments arises from the unsuitability of those who hold them. When a person is considered lowly, their position naturally becomes so as well; Their value lies in the suitability of those who hold them. To honor a person is to honor their position." The "Poem" says: "When the gentleman arrives, he wears robes of brocade and embroidered garments." With jade pendants jingling, his long life shall never be forgotten." Robes of brocade and embroidered garments are what gentlemen wear; they love the virtue, hence they beautify their attire. Even those who call themselves virtuous in times of chaos may not lack such garments, yet the people do not admire them. The same applies to positions of rank. In ancient times, Duke of Zhou served as regent for the royal court and ruled over all under heaven. His holy virtue was renowned, and his meritorious deeds were great. King Cheng enfeoffed him at the site of Shao Hao's former domain, a territory spanning seven hundred li in area. He was granted mountains, rivers, land, and fields; vassal states provided tribute and supplies; official institutions and records were established; ritual vessels, dragon banners with nine tassels, and sacrifices to Heaven in the suburbs were all bestowed upon him. Duke Tai Gong assisted King Wu in conquering the Shang and pacifying the chaos. The king enfeoffed him at Shuangjiu's former domain, with territory extending east to the sea, west to the Yellow River, south to Muling, and north to Wudi. The Five Marquises and Nine Great Lords—this is your domain to govern; you shall inherit the title of Grand Tutor, bringing peace and stability to the eastern regions. At that time, who would say that wealth and nobility were not a source of honor and favor? From that time onward, the teachings of Wen and Wu declined, and the system of promotion and demotion was abandoned; lords overstepped their bounds in arrogance, while ministers held hereditary positions; titles were granted without regard to virtue, and emoluments given irrespective of merit; there were those who seized the state and gained nobility, and others who usurped territory to become wealthy; wicked villains achieved their desires, while benevolent and virtuous men lost their aspirations. At this time, wealth and nobility became the subject of disgrace and criticism. Therefore, Confucius said: "If a state is misgoverned, yet one becomes wealthy and noble, that is a disgrace." Thus, whether wealth and nobility are considered virtuous or evil depends on the era in which they occur. The "Yi Jing" says: "The greatest treasure of a sage is his position." Why does it say that the greatest treasure of a sage is 'position'? Position is the foundation for establishing virtue, and authority is the instrument for practicing righteousness. Sages step upon this foundation and grasp this instrument, weaving together the transformations of heaven and earth, enabling all things to proceed in harmony and human relationships to be rectified. Within the six directions of the world, each person fulfills their aspirations; is it not entirely fitting that position should be called the greatest treasure! Therefore, sages regard the lack of authority and position as destitution, while artisans consider the absence of tools as hardship; Hardship leads to the loss of resources, and destitution results in the abandonment of one's principles. Therefore, Confucius traveled from place to place without holding a position, because he was concerned about the abandonment of the Way. The "Yi Jing" says: "A well is cleansed but not used—it stirs my heart with sorrow." It can be drawn from—when the king is wise, both he and his people will share its blessings. Therefore, when a well is purified but not used, it causes sorrow; yet if it can provide water, under a wise ruler, both sovereign and subjects benefit from its bounty.
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「夫登高而建旌，則其所視者廣矣；順風而振鐸，則其所聞者遠矣。非旌色之益明，鐸聲之益遠也，所託者然也。況居富貴之地，而行其政令者也。故舜為匹夫、猶民也，及其受終於文祖，稱曰『予一人』，則西王母來獻白環。周公之為諸侯、猶臣也，及其踐明堂之祚，負斧扆而立，則越裳氏來獻白雉。故身不尊則施不光，居不高則化不博。《》曰：『《豐》亨，無咎。王假之。勿憂，宜日中。』身尊居高之謂也。斯事也，聖人之所務也。雖然，求之有道，得之有命，舜、禹、孔子可謂求之有道矣。舜、禹得之，孔子不得之，可謂有命矣。非惟聖人，賢者亦然。稷、契、伯益、伊尹、傅說得之者也，顏淵、閔子騫、冉耕、仲弓不得者也。故良農不患壃埸之不修，而患風雨之不節；君子不患道德之不建，而患時世之不遇。《》曰：『』傷道之不遇也。豈一世哉！豈一世哉！」 |
| | "To ascend to a height and raise a banner means one's vision becomes vast; To shake a bell in the wind means one's voice carries far; It is not that the banner's color becomes brighter or the bell's sound travels farther, but rather due to the position from which they are placed. How much more so for those who occupy positions of wealth and nobility and issue their decrees! Therefore, when Shun was an ordinary man, he was no different from the common people. But upon receiving his final appointment at Wen Zu's ancestral temple and assuming the title "I, the One Man," the Queen Mother of the West came to present him with a white jade ring. When the Duke of Zhou was merely a feudal lord, he was still but a subject. But when he ascended to the throne in the Hall of Illumination, standing with the ceremonial axe and screen behind him, then the Yuechang people came to present white pheasants as tribute. Therefore, if one's person is not respected, their influence will not shine brightly; and if one does not hold a high position, their transformative power will not reach broadly. The "Yi Jing" says: "Feng is auspicious; there is no misfortune." The king entrusts to it. "Do not worry, for the time of noon is most suitable." This refers to possessing a respected status and occupying an elevated position. This matter is what sages strive for. Although this is so, one must pursue it through the proper way and attain it by fate. Shun, Yu, and Confucius may be said to have pursued it through the right path. Shun and Yu attained their positions; Confucius did not. This shows that attainment is indeed a matter of fate. It is not only sages who experience this, but also the virtuous are subject to it as well. Ji, Xie, Boyi, Yi Yin, and Fu Yue were those who attained their positions; Yan Yuan, Min Ziqian, Ran Geng, and Zhong Gong were those who did not. Therefore, a good farmer does not worry about the fields not being cultivated properly, but worries about the winds and rains not coming in due season; A gentleman does not worry about virtue and morality not being established, but worries about not encountering a suitable era. The "Poem" says: "Harness those four steeds; the four steeds strain their necks." I look in all directions, yet find no place to stretch my wings." This expresses sorrow over the lack of an opportunity to practice one's Way. It is not merely a matter of one era! "It is not merely a matter of one generation!"
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