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民之好交游也，不及聖王之世乎？古之不交游也，將以自求乎？昔聖王之治其民也，任之以九職，紏之以八刑，導之以五禮，訓之以六樂，教之以三物，習之以六容，使民勞而不至於困，逸而不至於荒。當此之時，四海之內，進德脩業，勤事而不暇，詎敢淫心舍力、作為非務以害休功者乎？自王公至於列士，莫不成正畏，相厥職有恭，不敢自暇自逸。故《春秋外傳》曰：「天子大采朝日，與三公、九卿祖識地德；日中考政，與百官之政事，師尹惟旅、牧、相宣序民事；少采夕月，與太史、司載紏虔天刑；日入監九御，潔奉褅、郊之粢盛，而後即安。諸侯朝修天子之業命，晝考其國職，夕省其典刑，夜警其百工，使無慆淫，而後即安。卿大夫朝考其職，晝講其庶政，夕序其業，夜庀其家事，而後即安。士朝而受業，晝而講貫，夕而習復，夜而計過無憾，而後即安。」正歲使有司令於官府曰：「各修乃職，考乃法，備乃事，以聽王命。其有不恭，則邦有大刑。」由此觀之，不務交游者，非政之惡也，心存於職業而不遑也。且先王之教，官既不以交游導民，而鄉之考德，又不以交游舉賢，是以不禁其民，而民自舍之，及周之衰，而交游興矣。 |
| | Is it not as great for people to enjoy socializing and traveling now as it was during the time of the sage kings? In ancient times, did people refrain from socializing and traveling in order to seek something for themselves? In the past, when sage kings governed their people, they assigned them nine duties, regulated them with eight punishments, guided them through five rites, instructed them with six musical forms, educated them in three subjects, and trained them in six manners. Thus, they made the people work without falling into hardship, and rest without becoming idle or indulgent. At that time, within the four seas, people advanced in virtue and cultivated their studies, diligently attending to their duties without a moment to spare. How could they dare indulge their minds, neglect effort, or engage in frivolous pursuits that would harm the accomplishments of peace? From the kings and dukes down to the lesser officials, none failed to maintain proper reverence; they conscientiously fulfilled their duties with respect, daring not to grant themselves leisure or ease. Therefore, the Chunqiu Wai Zhuan says: "The Son of Heaven in grand ceremonial robes pays homage to the sun at dawn, and with the Three Dukes and Nine Ministers, venerates the virtue of the land; at midday he examines governance, reviewing the affairs of all officials. The ministers and high-ranking officers, along with the regional governors and advisors, orderly proclaim the civil matters; in the evening, in subdued ceremonial robes he venerates the moon, and together with the Grand Historian and the Minister of Transport, solemnly upholds the heavenly decrees; at sunset he oversees the Nine Attendants, ensuring that the offerings of millet and grain for the ancestral sacrifices and the suburban rites are pure and properly prepared, and only then does he rest in peace. The feudal lords, upon receiving the Son of Heaven's commands and duties, in the morning reviewed their responsibilities to the realm; at midday examined the affairs within their states; in the evening inspected the established laws and punishments; and through the night kept watch over the artisans, ensuring none became idle or indulgent, and only then did they rest in peace. The high-ranking ministers and officials, in the morning examined their duties; at midday discussed the various administrative affairs; in the evening arranged their studies and responsibilities; and through the night prepared for household matters, and only then did they rest. The scholars, in the morning received their lessons; at midday studied and reviewed them thoroughly; in the evening practiced and recited what they had learned; and through the night reflected on their mistakes without regret, and only then did they find peace. In the first month of the year, the official in charge issued an order from the government: "Each one must attend to your duties, examine your laws, prepare for your responsibilities, and be ready to receive the king's commands. Those who are disrespectful or negligent shall face severe punishment from the state." From this we can see, those who do not pursue socializing and traveling are not averse to governance; rather, their minds are occupied with their duties and responsibilities, leaving them no time for such pursuits. Moreover, the teachings of the ancient sage kings did not encourage people to socialize and travel through official channels; and in the local moral assessments, virtue was not measured by one's social connections or ability to cultivate relationships. Therefore, without needing to prohibit such behavior, the people naturally abandoned it. It was only when the Zhou dynasty declined that socializing and networking became prevalent.
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問者曰：「吾子著書，稱君子之有交，求賢交也；今稱交非古也，然則古之君子無賢交歟？」曰：「異哉！子之不通於大倫也。若夫不出戶庭，坐於空室之中，雖魑魅魍魎，將不吾覿，而況乎賢人乎？今子不察吾所謂交游之實，而難其名，名有同而實異者矣。名有異而實同者矣。故君子於是倫也，務於其實，而無譏其名。吾稱古之不交游者，不謂嚮屋漏而居也；今之好交游者，非謂長沐雨乎中路者也。古之君子因王事之閒，則奉贄以見其同僚，及國中之賢者，其於宴樂也，言仁義而不及名利，君子未命者，亦因農事之隙，奉贄以見其鄉黨同志，及夫古之賢者亦然。則何為其不獲賢交哉？非有釋王事、廢交業、遊遠邦、曠年歲者也。故古之交也近，今之交也遠；古之交也寡，今之交也眾；古之交也為求賢，今之交也為名利而已矣。 |
| | The questioner said: "Your writings, Master, speak of friendships among gentlemen, seeking virtuous friends; now you say that socializing is not as it was in ancient times. Then did the gentlemen of old have no virtuous friendships?" Said: "How different!" You do not understand the great principles of human relationships. If one does not leave his home, sitting in an empty room, even ghosts and spirits will not come to see me; how much less so virtuous men? Now you do not understand what I mean by the reality of socializing and traveling, yet you challenge its name. Indeed, names may be the same while their actual meanings differ. There are also cases where names differ but the realities are the same. Therefore, a gentleman in this matter of human relationships focuses on its reality and does not criticize it merely by its name. I speak of the ancients who did not engage in socializing and traveling—not that they lived secluded like those under a leaking roof; those who now enjoy socializing and traveling do not mean people who long to be drenched by rain on the road. In ancient times, gentlemen, during intervals in their official duties, would present modest gifts to visit their colleagues and the virtuous people within the state. At banquets and gatherings, they spoke of benevolence and righteousness rather than fame or profit. Even those who had not yet received official appointments would take advantage of breaks from farming to offer tokens of respect to their fellow villagers with shared ideals and to meet the sages of old—just as was done before. Then, how could they not have virtuous friends? It was not the case that they abandoned their official duties or neglected their studies and work, traveling to distant states and wasting years. Therefore, friendships in ancient times were close at hand, while friendships today are far-reaching; friendships of the past were few, whereas friendships now are numerous; $$$ In ancient times, friendships were formed to seek virtue and wisdom, but today's friendships are pursued solely for fame and profit.
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「古之立國也有四民焉：執契脩版圖，奉聖王之法，治禮義之中，謂之士；竭力以盡地利，謂之農夫；審曲直形勢，飭五材以別民器，謂之百工；通四方之珍異以資之，謂之商旅。各世其事，毋遷其業，少而習之，其心安之，則若性然而功不休也。故其處之也，各從其族，不使相奪，所以一其耳目也。不勤乎四職者，謂之窮民，役諸圜土。凡民出入行止，會聚飲食，皆有其節，不得怠荒，以妨生務，以麗罪罰。然則安有群行方外，而專治交游者乎？是故五家為比，使之相保。比有長。五比為閭，使之相憂，閭有胥。四閭為族，使之相葬，族有師。五族為黨，使之相救，黨有正。五黨為州，使之相賙，州有長。五州為鄉，使之相賓，鄉有大夫。必有聰明慈惠之人，使各掌其鄉之政教、禁令。正月之吉，受法于司徒，退而頒之于其州黨族閭，比之群吏，使各以教其所治之民，以考其德行，察其道藝，以歲時登。其大夫察其眾寡，凡民之有德行、道藝者，比以告閭，閭以告族，族以告黨，黨以告州，州以告鄉，鄉以告。民有罪奇衺者，比以告，亦如之。有善而不以告，謂之蔽賢，蔽賢有罰；有惡而不以告，謂之黨逆，黨逆亦有罰。故民不得有遺善，亦不得有隱惡，鄉大夫三年則大比而興賢能者，鄉老及鄉大夫群吏獻賢能之書於王，王拜受之，登於天府，其爵之命也，各隨其才之所宜，不以大司小，不以輕任重，故《》曰：『』此先王取士官人之法也。故其民莫不反本而自求，慎德而積小，知福祚之來不由於人也；故無交游之事，無請託之端；心澄體靜，恬然自得；咸相率以正道，相厲以誠愨，姦說不興，邪陂自息矣。 |
| | "In ancient times, when a state was established, there were four classes of people: those who held the mandate and maintained the territory, upheld the laws of the sage kings, and cultivated propriety and righteousness—these were called shi (scholars); those who exerted their strength to fully utilize the land's potential were called farmers; those who examined the contours and conditions of materials, organized the five elements to distinguish tools for the people, were called artisans; those who transported rare and precious goods from all directions to provide for others were called merchants. Each generation inherited its duties, did not change their occupation; from a young age they became familiar with it, and in their hearts found peace. Thus, it seemed as natural as one's disposition, and their efforts never ceased. Therefore, in arranging their positions, each followed his clan, without being allowed to encroach upon one another's roles; this was done to focus their attention and senses. Those who did not diligently perform the duties of the four occupations were called destitute people, and they were conscripted for labor in penal servitude. All the people's comings and goings, movements, gatherings, and meals had their proper rhythms; they could not be idle or indulgent, for such behavior would hinder productive labor and incur punishment. Then how could there have been groups of people wandering beyond the norm, dedicating themselves solely to socializing and traveling? Therefore, five families formed a bi, ensuring mutual support. Each bi had a leader. Five bi formed a lv, ensuring mutual concern; each lv had an officer (xu). Four lv formed a zu, ensuring mutual burial rites; each zu had a teacher (shi). Five zu formed a dang, ensuring mutual aid in times of need; each dang had an official (zheng). Five dang formed a zhou, ensuring mutual assistance; each zhou had a leader. Five zhou formed a xiang, ensuring mutual hospitality and respect; each xiang had a dawu (a local official). There must be wise, kind, and benevolent individuals appointed to oversee the administration, moral instruction, and prohibitions of their respective xiang (districts). On the auspicious day of the first month, they received the laws from the Situ (Minister of Instruction), then returned to promulgate them throughout their zhou, dang, zu, lv, and bi. They directed the local officials to teach these laws to the people under their jurisdiction, examining their moral conduct and observing their knowledge and skills, recording such assessments according to the seasons. The dawu (local official) examined the number of people, and whenever a commoner was found to possess virtue, conduct, knowledge, or skill, this information was reported by the bi to the lv, by the lv to the zu, by the zu to the dang, by the dang to the zhou, by the zhou to the xiang, and finally by the xiang. If a commoner committed an unusual or deviant crime, it was reported in the same manner: from the bi up through the lv, zu, dang, zhou, and finally to the xiang. To know of a virtuous person but not report it was considered concealing talent; those who concealed talent were punished. To know of an evil deed and not report it was called shielding wrongdoing; those who shielded wrongdoing also faced punishment. Therefore, the people could not conceal virtue nor hide wickedness. Every three years, the xiang dawu (district official) conducted a grand assessment to recommend virtuous and capable individuals. The elders of the district and its officials submitted records of these worthy persons to the king, who would solemnly receive them and register them in the royal archives. The appointments and ranks bestowed upon them were according to their respective talents—neither placing great responsibilities on the small-minded nor assigning heavy duties to those unfit for them. Hence, the Shu (Book of Documents) says: "The hundred officials assist each other; the hundred artisans are timely in their roles." This was the method by which the ancient sage kings selected scholars and appointed officials. Therefore, the people all returned to their roots and sought self-cultivation, carefully cultivating virtue and accumulating small achievements, knowing that blessings and fortune did not come from others; thus there were no matters of socializing or traveling, nor any occasions for making requests or seeking favors; $$$ their minds clear and their bodies at peace, they enjoyed a tranquil contentment; all led one another along the righteous path and encouraged each other in sincerity and integrity, so that deceitful speech did not arise, and crooked or evil tendencies naturally ceased.
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「世之衰矣，上無明天子，下無賢諸侯；君不識是非，臣不辨黑白；取士不由於鄉黨，考行不本於閥閱；多助者為賢才，寡助者為不肖；序爵聽無證之論，班祿采方國之謠。民見其如此者，知富貴可以從眾為也，知名譽可以虛譁獲也，乃離其父兄，去其邑里，不脩道藝，不治德行，講偶時之說，結比周之黨，汲汲皇皇，無日以處，更相歎揚，迭為表裏。檮杌生，華憔悴。布衣以欺人主，惑宰相，竊選舉，盜榮寵者，不可勝數也。既獲者賢己而遂往，羨慕者並驅而追之，悠悠皆是。孰能不然者乎？桓靈之世其甚者也，自公卿大夫、州牧郡守，王事不恤，賓客為務，冠蓋填門，儒服塞道，飢不暇餐，倦不獲已。殷殷沄沄，俾夜作晝，下及小司，列城墨綬，莫不相商以得人，自矜以下士。星言夙駕，送往迎來，亭傳常滿，吏卒傳問，炬火夜行，閽寺不閉，把臂捩腕，扣天矢誓。推託恩好，不較輕重，文書委於官曹，繫囚積於囹圄，而不遑省也。詳察其為也，非欲憂國恤民、謀道講德也，徒營己治私、求勢逐利而已。有策名於朝，而稱門生於富貴之家者，比屋有之。為之師而無以教，弟子亦不受業，然其於事也，至乎懷丈夫之容，而襲婢妾之態，或奉貨而行賂，以自固結，求志屬託，規圖仕進，然擲目指掌，高談大語，若此之類，言之猶可羞，而行之者不知恥，嗟乎！王教之敗，乃至於斯乎。 |
| | "In these declining times, there is no enlightened Son of Heaven above and no virtuous feudal lords below; $$$ the ruler does not discern right from wrong, the ministers do not distinguish black from white; scholars are selected without reference to their local communities, and character assessments are not based on family reputation or lineage; those with many supporters are considered virtuous talents, while those with few supporters are deemed unworthy; ranks and titles are assigned based on unverified arguments, and salaries are distributed according to rumors from distant states. When the people see such conditions, they come to realize that wealth and rank can be obtained by following the crowd, and reputation can be gained through empty clamor. Thus, they leave their fathers and elder brothers, abandon their hometowns, neglect moral cultivation and scholarly learning, discuss transient ideas, form cliques of mutual support, rush about anxiously without rest, praising one another in turn, becoming outwardly supportive while inwardly deceitful. Thus, chaos arises and virtue withers away. Commoners deceive their sovereigns, bewilder the prime ministers, usurp appointments, and steal honors and favors—such people are beyond count. Those who have already gained such positions regard themselves as virtuous and proceed forward, while those envious of them eagerly follow in pursuit; this is the case for countless people. Who could possibly be different? The reigns of Emperor Huan and Emperor Ling were the most extreme examples. At that time, from high-ranking officials such as the Three Dukes, ministers, provincial governors, and prefects, none cared about state affairs; instead, they devoted themselves to entertaining guests. Their gates were crowded with carriages and hats, and Confucian scholars filled the roads. They were so busy that they had no time to eat when hungry, nor could they rest even when exhausted. The commotion was ceaseless, turning night into day. Even the lower officials and magistrates in walled cities with black sashes were no exception; all vied to gain followers, boasting of their ability to humble themselves before scholars. At the first light of dawn, they hurriedly set out in carriages, sending people off and welcoming others; relay stations were always full. Officials and attendants constantly passed through, torches lighting their way at night, while gatekeepers never closed the gates. They clasped arms and held wrists tightly, swearing oaths to heaven with raised hands. They exchanged favors and kindnesses without regard for their significance, leaving official documents piling up in government offices and prisoners accumulating in prisons, yet they had no time to attend to them. Carefully examining their actions, it becomes clear that they were not concerned with worrying about the state or caring for the people, nor did they seek to cultivate virtue and discuss morality. Rather, they were merely preoccupied with personal gain, seeking power and chasing profit. There were those who had official positions in the court yet claimed to be disciples of wealthy and powerful families—such cases could be found in every household. They called themselves teachers without having anything to teach, and the disciples did not receive any instruction. Yet in their dealings, they displayed the bearing of a man while adopting the mannerisms of a servant or concubine; some carried gifts and bribes to secure connections, seeking personal favors and plotting official advancement. Still, with eyes raised and fingers pointed, they spoke grandly and loudly as if discussing great matters. To speak of such people is already shameful, yet those who act in this way do not know shame—alas! Has the moral instruction of kingship declined to such a state?
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「且夫交游者、出也或身歿於他邦，或長幼而不歸，父母懷煢獨之思，室人抱東山之哀，親戚隔絕，閨門分離，無罪無辜，而亡命是效。古者行役，過時不反，猶作詩刺怨，故《四月》之篇，稱『先祖匪人，胡寧忍予。』又況無君命而自為之者乎！以此論之，則交游乎外、久而不歸者，非仁人之情也。」 |
| | "Moreover, those who indulge in socializing and travel—some may die abroad, or remain away for years without returning. Parents suffer the sorrow of solitude, their families endure the grief akin to that over a distant mountain. Relatives become estranged, households are divided; without guilt or wrongdoing, they emulate the fate of fugitives. In ancient times, when one was conscripted for service and failed to return on time, it still inspired poems expressing resentment. Thus, in the poem Siyue, it says: "My ancestors were not cruel; how could they bear to abandon me?" How much more so for those who travel and wander without the king's command, doing so of their own accord! From this we may conclude that to indulge in socializing outside one's home and remain away for long periods without returning is not the sentiment of a benevolent person."
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